RELIGION AND LOYALTY MAINTAINED Against all Modern Opposers; IN A TREATISE ON The 29th of May, 1681. being Trinity-Sunday, and Anniversary Day of His Majesty's happy Birth, and King and Kingdom's Restauration. By HENRY ANDERSON, M.A. Vicar of Kingsumborne in Hampshire. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Fear God: Honour the King, 1 Pet. 2.17. LONDON, Printed by J. M. for Will. Abington near the Wonder-Tavern in Ludgate-street; and Will. Clark Bookseller in Winchester. 1684. TO THE High and Mighty MONARCH CHARLES II. By the Grace of God King of Great Britain, France, and Ireland, Defender of the Faith. Most Dread Sovereign, AMongst the multitude of Sacrifices which daily offer themselves to your Sacred Majesty, of the richer sort, if this mean Oblation of a Turtle find your Royal Aspect, speaks only the Grandeur and Heroic Greatness of England's Monarch, who darts the diffusive beams of your Goodness (throughout your Realms) on your Liege People by your auspicious and most gentle Government, being cherished by the gracious Rays of Sovereign Power, as the obscure parts of the Earth are by the radiations of the Sun. These happy Influences (like the Dew of Hermon) descend upon all that are not guilty of Disloyalty, and trample not on Regal Power in abstracting their Allegiance; for such are no longer Subjects, but Rebels, that despise Dominions, and speak evil of Dignities, contemning the bright and splendid Crown of Sovereignty. Sacred and Divine is Royal Majesty, as it is a reflection of that above, and it is the Glory thereof to protect things Sacred; therefore it looks so high, and prefixes so mighty a Name, which can give a sufficient value to things in themselves both mean and worthless, however imperfect, your favour is able to supply, and give it life, if the production be not unworthy you Royal Patronage: yet it is not improper to lay it at the feet of Majesty, because the Holy Trinity, that Theological Mystery, is the Article of our Creed, and it can't take a more revered Sanctuary for its safety than the Defender of the Faith, whose prudent and Princely Conduct crowns all our Felicities with a calm Tranquillity in Church and State; therefore let us serve the Lord our God and Charles our King, whom he hath raised up unto us. Long, long may you flourish with a Crown of Glory on your head, and a Sceptre of Triumph in your hand, bathing your feet in the blood of your Enemies, and live to be, as you are, the delight and glory of your People, and we trust under your shadow, being not only to Moses a Protection, but to all the Tribe of Levi that wait at the Altar; and the great Argosy, the Ship Royal of the Church, would have dashed against the rocks, and been swallowed up by the quick Sands, or by the malignity of cross and contrary Winds (of a pretended Religious Crew who delight in Blood and Treason) unless your Sacred Majesty, who as a Guardian Angel, that sits at the Stern, by some propitious gales from Heaven, had guided and conducted her to the fair Havens of Peace. As Protection, so it humbly craves Acceptance, because goodness is the honour of Greatness, and that Persian Monarch was not more famous for accepting a little water from the hand of a loving Subject, than your Sacred Majesty is renowned through Britain's Orb for your gracious Clemency to all, and particularly to the Offerings of the Sons of Aaron, though this Piece blushes at the confidence of its Dedication, as not worthy the approach of Royal Presence, or Majesty's judicious Eye, being like the straw and brick of Egypt, very inconsiderable in regard of the polishing, carving and Cedar-work of the Temple, performed by a Bezaleel and Aholiab, that can curiously work in Gold; yet I contribute my Mite, and cast my little into the Treasury, but with such humility presented as speaks Loyalty, and not presumption, showing the World in all expressions of a grateful mind, and emanations of the greatest affection, where Duty binds me to pay the Fealty and Homage of my Obedience: Celebrating the Memory of this Day * May 29. with ebullitions of Joy and Satisfaction, as it carries the propitious Star of Royal Birth, with a Constellation of Blessings to the Kingdom in a happy and peaceable Restauration. Almighty Goodness settled us on our old Basis, and by a Miracle of Providence restored to us our Prince, Religion and Government, for which Mercy we magnify the Glorious and Eternal Trinity, humbly beseeching the Father, Son, and Holy Ghost, to continue to your Regal Majesty a long and prosperous Reign over us, with an affluence of Health and Wealth, Triumphs and Conquests here; and when you shall put off the Glories of a Temporal Sovereignty, and lay down your mortal Diadem, you may exchange it for an immortal Crown eternal in the Heavens, being encircled with the Rays of Glory and Happiness in a Life that never pays Tribute to Death. So prays Your Majesty's most humble, obedient and Loyal Subject, Henry Anderson. THE HOLY TRINITY ASSERTED, AND MONARCHY MAINTAINED Against all disloyal Opponents, in a Treatise on the 29th of May, 1681. being Trinity-Sunday, and Anniversary Day of His Majesty's happy Birth, and King and Kingdom's Restauration. Psal. 73. vers. 25. Whom have I in Heaven but thee? And there is none upon Earth that I desire besides thee. COntentment is the universal Centre to which all the thoughts, actions, and contrivances of Men tend; the point to which they are all directed, is satisfaction. This is the great spring to all the various motions of Mankind: and however distant and contrary their ways and courses, their inclinations and constitutions are; yet here they all meet and concentre in this one reconciling object. Contentment and satisfaction is that which the Learned seeks to obtain, in his industrious quest after Knowledge. This Jewel the Merchant seeks in his dangerous Voyages, the ambitious in his passionate pursuit of Honour, the covetous in his unwearied heaping up of Treasure, the wanton in his pleasing Charms of Beauty, the Conqueror in his earnest desires of Victory, and the Politician in his deep Designs. But alas! the misery of Man is, That he would find that in the variety of the Creatures, which is not where to be found but in the unity of the Creator, the Father, the Son, and the Holy Ghost. For absolute content dwells not here below. It is not in Granaries filled with plenty, in ambitious Haman's state and grandeur, in Samson's lovely Dalilahs, in Nebuchadnezzar's Rule over the World; it must arise from no other spring but God the Holy Trinity alone, who is the only Principal of Being, and Fountain of true content. And King David draws a right line to the Centre, and directs the Soul to the true Zenith of happiness, God himself, Whom have I Heaven but thee? God alone is the purest Truth, the chiefest Good, and final End of intelligent Being's, which speaks the excellency of Christianity, in reference to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sublimity of its object, which is not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Universe, or boundary of the World; but God the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from whence all goodness flows, the rest, repose and tranquillity of all Creatures. Aristotle in his Metaphysics saith, That God is vivens, aeternus & optimus, a living, eternal and transcendent Good. Plato in his Book de Legibus saith, That God is bonus, & causa bonorum omnium, good, and the cause of all good things. And Cicero contemplating God in the happy fruition of himself, saith, Ea est Dei vita quâ nihil beatius, nihil omnino bonis omnibus affluentius cogitari potest; nihil enim agit, nullis occupationibus est implicatus, nulla opera molitur, suâ potentiâ & virtute gaudet, habet exploratum fore se semper tum maximis tum in aeternis voluptatibus: i. e. Such is the life of God, than which nothing is more happy, nothing in the world can be thought to abound with more good things; he is implicated in no busieness, he undergoeth no labour, but enjoyeth his own power and virtue, and knows certainly that he shall be always in transcendent pleasures. God is the Haven of Eternal Felicity, where till we arrive in ou● Spirits, we are mazed in endless wander, tortured on the rack of self-vexation * Cor humanum in desiderio aeternitatis non fixum, nunquam stabile potest esse, sed omni volubi●itate volubilius, de alio in aliud transit, quaerens requiem ubi non est. In his autem caducis & transitoriis, in quibus ejus affectus captivi tenentur, veram requiem invenire non valet: quoniam tantae est dignitatis, ut nullum bonum praeter summum bonum, ei sufficere potest. S August. , our desires know no shore or bottom. And there is no man but feels his Soul too big for terrestrial things, too noble to glut itself with base corporeal pleasures, and the Understanding too sublime a faculty to subject itself to a brutish appetite; these things are never able to fill its vast capacities, but only the glorious Trinity, its Maker, and leaves no room for sorrow to creep in. For the heart of man is triangular, which the whole circle of the world cannot fill (as Mathematicians say) but all the corner, will complain of emptiness for something else. Nothing can fill the heart o● man but God. Nothing can satisfy it but the Divinity itself. There is no thing can give rest to the Soul, but only him that made it; for the heart of man i● like the Needle of the Compass, it hat● a natural trembling to the Pole, even the fruition of bliss. And then will the Soul be pleased, when it lies down in the lap of Eternity, and the Triple Angle of man's heart satisfied, being united to God, the fountain of happiness, where the Angel's sun themselves for ever: and the Mystery of the Sacred Trinity shall be in full revelation, and that inconceivable joy shall be opened to you, which changes not as the Moon, eclipsed as the Sun, nor set as the Stars. Holy David having trave●●ed and coursed the whole world in his thoughts, for a resting place (like Noah's Dove) finds not amidst the swelling Tides of this world, whereon to stay his feet, returns back again to the Ark with this Olive-branch in his mouth, Non est mortale quod opto. He finds no sanctuary but in Heaven, no safe repose but in the Almighty, Whom have I in Heaven but thee? And there is none upon Earth that I desire besides thee. The Royal Prophet seems to be now under the storms of grief and trouble, and placed as it were inter suspiria & lachrymas, between sighs and tears; yet he anchors his hopes upon Providence, and cheerfully looks up to Heaven, fetching comfort from thence with a full assurance of Divine favour, and in all pressures or difficulties whatsoever takes himself to his Harp, and plays this divine Anthem, Whom have I in Heaven but thee? And there is none upon Earth that I desire besides thee. The words being Musical, I shall follow the Allegory, and in it observe these Two generals, viz. The disposition of parts, and the opposition of the notes on both. The disposition of parts are Aspiratum and Lene, high and low. First, High in a rational expostulation, Whom have I Heaven but thee? Secondly, Low in a positive determination, And there is none upon Earth I desire besides thee. In the expostulation there are these notes in a divine Climax. First, Quem in Coelis? Whom have I in Heaven? Secondly, Quem praeter te? Whom have I besides thee? Thirdly, Quis mihi? Who is for me? First, Quem in Coelis? Whom have I in Heaven? The Holy Trinity is the Ocean of all true felicity, the comfort, the joy and bliss of Souls. How should we long after thee, and the fruition of that happiness, which thou hast laid up for those that fear thee! In that most glorious state these operations are most specially recommended, and spoken of by the Scriptures, viz. Vision, Dilection and Fruition. They shall be possessed with such a sweet trinity of sight, love and joy, that the Soul will confess, being in an ecstasy of wonder and amazement, that it could not believe those things which now it sees with its eyes, in that it can look no way but it beholds unspeakable glory. And the Soul solacing itself with infinite content, cries out, Here will I dwell and abide for ever. Psal. 132.14. Now whilst others lay up treasures on Earth, in Heaven is my Exchequer. Our Souls will be irregular like the Planets in their Epicycles; and whilst we are in the Sphere of flesh, and clothed with mortality, sailing in the Sea of this world, there will be winds to create storms: but in Heaven there is a perpetual calm, no tempest in it; the Soul will joy in God's Everlasting rest. And this is the divine elevation of David's spirit, Whom have I in Heaven but thee? It is the glory and honour of the Soul, to be originally from Heaven. How suitable, and how natural is it for the rational Soul which comes down from Heaven to look thither, and tend towards the source and fountain of its Being! Os homini sublime dedit, coelúmque tueri jussit— How hard a thing is it to keep the flame from pointing upwards? And with what unwearied ●●●igence do the Rivulets seek out 〈◊〉 the main Ocean? Such an eager pursuit, such strong propensions (nay far stronger) may be justly expected in the Soul towards Heaven, seeking the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, things above; To seek there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an habitation not made with hands, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eternal in the Heavens, in as much as the End is incomparably greater, and the Agent more noble and active: for the heavenly Faculty having capacities so wide, and mighty Energies, was surely not created to serve mean or narrow designs; it was not given to scrape eternally in earth, or heap up gold for private enjoyment, to weary ourselves with servile toils, to distract the mind with ignoble cares (this was not the Errand for which we are sent into the World) but to find out happiness. We must not think God bestowed immortal Souls upon us, that we might fix them on sensual objects, when we find that they are capable of such riches and pleasures as fade not away. We must suppose, that to do so, is the principal and supreme End of our Creation. And it is an employment congruous to the native excellency of that Divine power implanted in us, for God hath made us for himself, and unquiet is man's heart until it attains him; it longs for, Psal. 42.2. and thirsts after the living God: here's one of the sweet strains of David's Harp, Whom have I in heaven but thee? Secondly, Quem praeter te? Whom have I besides thee? Say thou, O Lord, unto my Soul, I am thy Salvation, and it is enough to bless and raise me above the icy hills of worldly joys. For the blessed Trinity is a Christians portion, he is truly possessed of nothing but the Deity, Whom have I besides thee? How glorious art thou in Heaven above! and what infinite happiness is there provided for me in thee! One day in thy Courts, O Lord, is better than a thousand elsewhere in the Palaces of sinful pleasures, or Tabernacles of wickedness. How then may I, or can I take full content or delight in any thing that is here below? For I envy not secular glory nor sumptuous habitations of the ungodly: because all delicious enjoyments in this life without thee, will but make a Paradise without a Tree of Life. King David weighed them in the balance of the Sanctuary, and did not only find them TEKEL too light, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to speak in the Epigrammatists Language, mere nothing to spiritual comfort. Psal. 4.6. The glean of Spirituals are better than the vintage of Naturals and Morals, and the least spangle of happiness is above a globe of Temporals * Da, Domine, ut sic possideamus temporalia, ut non perdamus aeterna. S. Bernard. ; for when all the flashes of sensual pleasures are quite extinct, when all the flowers of secular glory are withered away, when all earthly excellencies are buried in darkness, when this world and all the fashion of it are utterly vanished and gone, the infinite spaces of Eternity do yet remain; traffic therefore with the Talon of time, Mat. 25.16. Luke 19.15. for the unspeakable advantages of Life eternal, because all our enjoyments under the Tropic of Mortality are fleeting and transitory. Some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lovers of honours, and these are as a flux and reflux of the Sea, for the ambitious man's joys and heightened delights, in which his Soul is steeped and inebriated, his Music and Feasting, his ample Building, and Train of Attendants, the Purple and fine Linen, and whole Pageantry ‖ Quid hâc vanâ & inani gloriâ fallacicius? quòd si in hac vita praesenti vicissitudinem hanc evadit, omnino mors veniens foelicitatem resecabit. Et quem hodie in foro magna pompa comitabatur, & qui in carcerem conjiciebat, & super thronum residebat, & inflabatur, & homines alios, quasi 'em bras despiciebat, is subitò postea jacebit mortuus absque spiritu, foetulentus, petitus innumeris convitiis, & his, quos pridem injuriâ affecit, & quos nullâ affecit injuriâ: condolentibus tamen his, qui ab isto injuriâ afflicti suerunt. Quid hoc miserabilius fuerit? Item collecta omnia saepenumerò inimici & hosts inter se partiuntur & distribnunt: peccata autem per quae haec coacervata sunt secum aufert, de quibus diligens & accurata ratio exigetur. S. Chrysostom. Hom. 22. in Gen. of Greatness, hath but a sad Echo, Obad. 4. Though thou exalt thyself as the Eagle, and set thy nest among the Stars, thence I will bring thee down, saith the Lord. The ambitious man enlargeth his desires as Hell, saith the Prophet, Hab. 2.5. and is as death, and cannot be satisfied. Who can fill the bottomless pit? or stop the unsatiable jaws of death? neither can the greedy humour of an haughty Spirit, the aspiring insolency of a boisterous Nimrod be possibly stayed or stinted, no not with the top and variety of highest honours, though he should alone and absolutely be crowned with the Sovereignty of the whole Earth, and command the felicities of the wide World; but though their excellency mount up to the Heavens, saith Job, Job 20.6, 7. and his head reach unto the Clouds, yet they shall perish. Others are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lovers of money; and riches, saith Solomon, Prov. 23.5. make themselves wings and fly away: there is a gadding vein in money which makes it ever and anon shift masters, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Pythagoras * Pythag. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ; and who would weary himself to pursue the wind? they can reap nothing but vanity and emptiness; Eccles. 5.10. therefore let us not sing a Requiem to our Souls, of safety and peace, and anchor our hearts and hopes on an earthly Paradise, but in Jehovah, who is everlasting Riches. Others are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Tim. 3.4. Incipit homini occurrere talis jucunditas, qualem solet habere in poculis, in prandiis, in avaritia, in honoribus seculi. Extolluntur enim homines, & laetitiâ quâdam insaniunt: sed non est gaudere impiis, dicit Dominus; est enim jucunditas quaedam, quam nec oculus vidit, nec auris audivit, nec in cor hominis ascendit. S. Aug. , Lovers of pleasures, but alas! they quickly fade. A Painter who hath made a picture of a face smiling, on a sudden with no more than one dash of his Pencil can make it seem to weep: the confines of joy and sorrow border on each other. In the twinkling of an eye, in the turning of an hand, sadness may justle out mirth; and deep sighs may be fetched from that breast whence loud laughter made its eruption. Pleasure may die in the same moment that gave it its birth, and a sudden succession of grief may turn its cradle into a grave. The tears which an enlarged and vehement passion of joy had run over with, may in the middle of their course find an Arrest, and be made to minister unto grief in the flight of a minute, in the beating of a pulse; the dilating of the heart, by a Diastole of pleasure, may be turned into a contraction by a Systole of sorrow: So all worldly glory, wealth, or pleasures may well have that Inscription which Plutarch tells us was upon the Temple of Isis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We knock at every Creatures door, but there's nothing within, no filling entertainment for the Soul. The Father * It is often in Homer, that God is the Father of Spirits, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Father of Angelical Being's, and of the Souls of men. of Spirits hath inspired into our immortal Souls an infinite appetite, that no finite excellency, created comfort, or earthly thing can possibly fill. Gold, Silver, Riches, Honours, Crowns, Kingdoms are no fit matter or adequate object for such an immaterial and heavenborn Spirit to repose and feed upon with delectation and contentment, but it would still be transported with a passionate disquietness ‖ Non satiat animum nisi incorruptibilis gaudii vera & certa aeternitas. S. August. , until it fasten and fix upon an object infinite both in excellency and endlesness, wherein is contained the whole latitude of Entity and Goodness, the ever blessed and only adored Trinity. Which doth convince men, That complete happiness in this Life is a mere Speculation, and it is not to be had in the valley of tears, but in the possession of superlative Felicities; let us therefore besiege Heaven with our united forces, * Mat. 11.12. Faith is instrumentum ad scandendum coelum, and Prayer is clavis coeli, the Key that opens the Cabinet where the Jewel lies, no other Artillery but this can batter the Citadel of the great King, for Heaven itself can't be proof against Petitions often darted towards it, but the violen●● will take it by force. Faith and Prayer, and raise such batteries against God's gates, that we may break open those everlasting doors, and take the Treasures of Eternity. Livy tells us, That the Gauls, when they had tasted the Wines of Italy, were so much taken with the pleasantness and lusciousness of them, that they would not after rest contented with a bare Commerce and Trade thither, but fixed their resolutions by Conquest to get possession of the Land that brought it forth. Thus the Antepasts of Glory do but provoke the desires, and erect the appetite of the believing Soul: he is so far from being satisfied by foretastes or comfortable intercourse, which it enjoys in part with the blessed Trinity, by the Word, Sacraments, and other holy Ordinances, that they do but augment his thirst after a plenary fruition out of the during Well-springs of Life and Immortality; therefore his resolves are by a holy violence and conquest to get a possession in that spiritual Canaan from whence these Grapes are brought as Prelibations, that he may drink of that Wine of the Kingdom, and of those Rivers of pleasure: Whom have I besides thee? Thou, O God, dost far surpass all the contents of Israel, as light doth pitched darkness, thou art the joy of my heart, and my portion for ever; aim then at delights which transport Souls, ravish Angels, and force Seraphims into ecstasies. Thirdly, Quis mihi? Who is for me? Who pleads my cause in Heaven? not any Saint or Angel, nor yet the Holy Virgin * The Church of Rome gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Saints in Heaven, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more Worship to the B. Virgin: But the Church of England, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For the glory of religious Worship is not to be given to any Saint or Angel, though never so blessed and glorious. S. John falling at the feet of the holy Angel, with an intent to worship him, Rev. 22.8, 9 met with a timely prohibition, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, See thou do it not: if that Spirit no less humble than glorious bright, had not given him to know that he was hi● fellow-servant; that honour belongs to our Master only, and not to me; worship God. Here let us remember those excellent words of S. Austin, Tutiùs & jucundiùs loquar ad meum Jesum, quàm ad aliquem sanctorum Spirituum Dei; I can speak safer and more pleasantly, or cheerfully, to my Lord Jesus, than to any of the Saints and Spirits of God. If praying to Saints, or Angels, or the Holy Virgin had been a useful piece of Christian devotion, that during above 4000 years that God had a Church in the World, not one example (saith the Reverend Dr. B. in his Missale Romanum) is recorded in Scripture, of any Holy man, who ever called upon any created Saint or Angel: And how is it like or possible, that the universal Church in after times should learn either new ways towards Heaven, or new ways of true help and comfort, which neither Patriarches, nor Prophets, nor Apostles ever taught or knew? As the Pagans took the Idea of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Demonology from the Scriptures account of the true Messiah; so in like manner the Papists received the original Idea of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Saint-worship from this Pagan Demonology; as 'tis evident from 1 Tim. 4.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rarely demonstrated by Mede, in a Treatise called, The Apostasy of the latter Times. , but thou, O Lord. And do not some dote on Images ‖ Lactantius says in relation to Images, Dubium non est, quin religio nulla sit, ubicunque simulacrum est: an Image is (meaning for Worship) there is no Religion; for it robs God of honour, who will not have his glory given to another, nor his praise to graven Images, promulgated by his own holy Law. The Greek Church speaks emphatically, We do not forbid Pictures, the Art is noble, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— but their adoration and worship we detest, as forbidden by the Holy Ghost in holy Scripture, Hab. 2.18, 19 lest we should ignorantly adore Colours, Art, and the Creature instead of our Creator. They worship the Creature (saith S. Paul, Rom. 1.25.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, besides the Creator, so it should be read: if we worship any Creature besides God, worshipping so, as the worship of him becomes a part of Religion, is a direct Superstition; therefore it is good reason, that the Watchmen who stand upon the Lord's Tower, and tell what of the night should decry the darkness of Idolatry and Superstitition, and warn the people, that they may neither be taken into the whirlpools of danger, nor carried down the stream of ungodliness; but walk in the ways of Scripture and Christianity, contending for that Faith which forbids all worship of Images. with the Romanists, and others on Imaginations with Factionists, who fall into the heat of contention, the fire of Schism. How few are in the right way of God's prescriptions? which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord our God is one Lord. Unity is written in the high Court of Bliss in Letters of Glory, and ought it not to be in golden Characters or capital Letters here below to be seen and read of all men, and be set as a Copy for others to write after? Christian's should live on Earth as Angels do in Heaven, not disagreeing among themselves. Many that would be looked upon as living stones in the spiritual building, go about to demolish so fair a structure, by bringing into the Temple the noise of axes and hammers; and when they may be sharers in the Communion of Saints, and bear a chief part in that spiritual consort, put all out of tune by Separation and Division * Vos ergo quare sacrilegâ separatione, pacis vinculum diripuistis? August. lib. 2. de Bapt. cont. Donat. . O tell it not in Gath, they who are of the Ministration, and should be Ringleaders in Obedience and Conformity, are become pernicious Nurseries of Fanatic Rage, Sedition and Rebellion, Factionum & discordiarum Deuces, as it was said of the Syndicks of Geneva. The dangerous malady of Faction made S. chrysostom with such zeal and fervour declare against it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— I say and protest ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. in Ephes. Hom. 11. to make Schism in the Church is no less evil than to fall into Heresy. Behold therefore how good and pleasant a thing it is for Brethren to dwell together in Unity? It calls to mind that rich Perfume and costly Ointment, even those precious drops of love, which fell from the head of the first Being to the skirts of inferior Entities. The windows of Heaven are open to us in a glorious Light, teaching us how to demean ourselves in a state of Conjunction, as Members of the Catholic Church, not to be swelled with rage and fury, but big with Charity and universal kindness to the whole World, heaping those coals of Love, Blessing and Prayer on our Enemy's heads; Mat. 5.44. for a Christian is not to hate his Enemy, but at the same rate and expense he loves his friend. Would you be revenged? there's no way to compass this design, but by the contrary methods of compassion and affection. If we would justify our wrath, courtesy must be the Executioner overcoming evil with good. Christianity takes away all malice and hatred, revenge and cruelty out of men's minds; it calms the temper, and fills them with kindness and good will, even to their very enemies. And it is most certain, that living in Religion and Fear of God, in Obedience to the King, in Charities and Duties of Communion with our spiritual Pastors, Guides and Curates of the Soul, in Justice and Love with all the World in their several proportions, we shall not fail of a happy End: 1 Tim. 4.8. For Godliness hath the promise of this life, and of that which is to come; but without Piety * Principibus ad salutem sola satis vera est pietas; absque illa verò nihil est vel exercitus, vel Imperatoris sortitudo, vel apparatus reliquus. Zoz. Eccles. Hist. lib. 9 cap. 1. there is no internal comfort to be found in Conscience, nor external peace to be looked for in the World, nor eternal happiness to be hoped for in Heaven. There is no man indeed can expect the favour of God on the service of an historical and verbal ‖ Our Religion consists not in words, but deeds, saith Justin. Piety, or without conformity of our affections to his Law. Our Consciences tell us, It is not a Theory to talk only, but to be, makes Christians, saith Ignatius. The sum of Christian Religion is to imitate him whom thou worshippest, saith S. Augustine. Ye know these things (saith our Saviour to his Disciples) happy are ye, if you do them: here's knowing and doing, like the two Cherubims, turning both their faces to the Mercy-seat of Blessedness. That it is no better than Blasphemy to praise his Wisdom, if we are not governed by it; or his Goodness, if we do not imitate it. It is profaneness and affront to look obsequiously with eyes and hands lift up to God in our Devotions, whom we scorn and revile in our lives and actions. It is the special glory of our Religion, that it consists not in barren Speculations, or empty Formalities, not in fancying curiously, or speaking zealously, or looking demurely; but in really producing the sensible fruits * Humilitas in conversatione, stabilitas in fide, verecundia in verbis, in factis justitia, in operibus misericordia, in moribus disciplina, injuriam facere non nôsse, & factam tolerare posse, cum fratribus pacem tenere, Deum toto corde diligere, amare in illo quod Pater est, timere quod Deus est, Christo nihil omninò praeponere, quia nec nobis ille quicquam praeposuit charitati ejus inseparabiliter adhaerere— Quando de ejus nomine & honore certamen est, exhibere in sermone constantiam, quâ confitemur: in quaestione fiduciam, quâ congredimur: in morte patientiam, quâ coronamur. Hoc est cohaeredem Christi velle esse; hoc est praeceptum Dei facere; hoc est voluntatem Patris adimplere. S. Cyprian de Orat. Domin. of goodness. Religion, wherever it is truly planted, is certainly the greatest obligation upon Conscience to all Civil Offices and Moral Duties, which are the great bands of peace and unity among men; for Christianity in the love and practice of it, is a Principle of truth and fidelity, of sobriety and discretion, of humility and condescension, of pity and forgiveness. It teaches us kindness and humanity, which are apt to subdue the most rugged dispositions, and obliges the hearts and affections of mankind to the service of one another, removing the occasions of passion and displeasure, corrects irregularities, and mortifies all those lusts which are the cause of enmity and division. The Christian Religion (saith our worthy Diocesan in his Tracts * Bish. of Win. in his Sermon on the 5th of Novemb. before the King, pag. 15. ) truly so called, is so far from being a cause of commotion or disturbance in Kingdoms and States; that where the Christian Religion is truly taught and truly practised, it would be impossible there should be any dissension or discord, any open Rebellion, or privy Conspiracy in a State ‖ Fulgentius saith, That no kind of Sedition can stand with Religion, cùm pro nostra fide liberè respondemus, etc. When we answer freely for our profession, we ought not to be taxed with the least suspicion of disobedience or contumely, seeing we are not unmindful of the Regal Dignity, and do know, that we must fear God, and honour the King, according to the Apostle, 1 Pet. 2.17. or Kingdom: because all the Articles of the Christian Faith, and all the Precepts of Christian practice, tend unto peace. Charity, Love and Peace are a sacred Trinity, and the great Characters of Christ's Disciples, though many in this degenerate Age are Jews in Christian habit, not admitting Christ a Being in their hearts, living in direct contrariety to his Life and Doctrine by Irreligion and Atheism, and had they a power answerable to their wills, would un-deifie their Creator. And if his Mercy were not as infinite as his Majesty, his provoked Sovereignty might in a moment reduce them into their first Nothing: Do they not call Christ their King by the same kind of Irony by which the Jews called him theirs, when platting a Crown upon his head, and putting upon him a Purple Robe, they bow their knees, and cry, Hail, King of the Jews? Joh. 19.2, 3. They cut down branches and spread them in the way, singing, Hosanna to the Son of David, when they part his garments, and for his vesture cast Lots. And whatever dress they put on, display them to be a spurious brood within the pale, but no true Sons of the Church; were they so, their looks would not speak smiles, whilst storms did surge in their breasts, who about the froth of their own brains dare rend the peace and tranquillity of it, and war for the airy projections of their giddied heads, as if Heaven and Earth were little enough to be mingled in the quarrel, tearing the seamless Coat of the holy Jesus in pieces, causing Divisions and Schisms, that our holy Mother the Church is forced to utter her unwelcome voice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Caesar said to Brutus, What thou my Son? But we are of a strange disposition, we use not to regard the Sun or Moon till we see them in Eclipse, Lunâ non aspicimus nisi laborante, saith Seneca. And that course of Aristotle with his Auditor's best suits with our Natures, before we are enamoured with this holy concord, we must be acquainted with its opposite vices * It is a Rule in Logic, Contraria juxta se posita magis elucescunt. . And a little knowledge in Judicial Astrology will serve the turn to predict the ill effects of the Serpent's teeth division. An easy Observation can foresee and foretell the sad Events of eccentric Motions and intestine Wars. Peace and Unity, like light and fruitful showers, descend from above, from Heaven, from God; but strifes and dissensions, like tempestuous Vapours and fiery Exhalations, come from the Earth, from the devilish hearts, designs and practices of men. The Orator said well, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Any rash hand or furious head may inflict a wound, or kindle a fire, but it is God alone who can heal up the breaches of a Church or State. Private grudges and contentions (like several Cards in a Map, whose Lines are drawn infinitely crossing, cut and thwart each other) must needs show us the way to public calamity. When humane Societies become Cannibals to one another, the bands of love, which hold Mankind together, must necessarily be dissolved, and we can't but behold a very sad Landscape of horror and confusion, because animosities and divisions feed on envy and malice so long, till they break forth into a consuming fire, in ruin and desolation by an open Hostility. The Earth grows wild and becomes a great Forest of savage and cruel Monsters, and Mankind turns Beasts of prey one towards another. When our united Force should encounter Babylon the common Enemy * Cumque superba foret Babylon spolianda trophaeis. Lucan. , we weaken ourselves like those ancient Romans by mutual dissensions, and perish by our own oppositions. If Christians would but take the Moralists counsel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to spend and derive their malice some other way; for many had rather employ their time in picking and feeding quarrels in the Church at home, than advance the unity of the Faith abroad; and how can any expect security from their enemies, while they are at variance thus with themselves? Do any hope to escape the fury of Aliens, while they are ready to sheathe their Swords in each others bowels? Eph. 4.3. S. Paul, that great Patriot of Religion, and glorious Angel upon Earth, persuades all to keep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the unity of the Spirit in the bond of peace. And if he hath but reason enough to make him a man, and so much Religion as will name him Christian, I doubt not but he will hearken to S. Peter's advice, 1 Pet. 3.11. to seek peace and ensue it: And will follow that which makes for peace, as S. Paul would have us; Rom. 14.19. for whether it be a security from open Invasions, or an immunity from homebred Oppositions, it is dulce nomen pacis, even to them that know no more of it besides its name. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a comprehensive term, and signifies all prosperity or outward happiness in the Hebrew stile; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to knit, being as 'twere the tye of men's affections; in either of these respects, 'tis a thing delightful, under any notion it is amiable and lovely, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Nazianzen. It is a kind of sweet, divine and heavenly consent, harmony or beauty of things subordinate one to another. In the oeconomy of Nature unity or peace is the combination of Creatures; by symbolical qualities so contempered and disposed by the will and pleasure of the Alwise Creator, that all agree to a perfect harmony of the Universe to make up one entire body, the World. In the lesser Worlds of mixed Bodies, peace or unity is the equal balance, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 due moderation and temper of humours and parts, which keep their true place and proportion; Quâ quodlibet corpus non minùs appetit unitatem suam quàm Entitatem; therefore it preserves Unity as its Being. In the Political World the State, peace or unity is the settling and due ordering of things by just Laws of Government, so that Laws and Government are the Charter of our Lives and Liberty, the Pillar and Basis of States and Kingdoms, and Cement of all Societies; for the whole design of Civil Power or Authority is to procure the private and public happiness of Mankind, to preserve men in their Rights, against the insolent Usurpations and Outrages of murders, perjuries, fraud and violence, and such like misdemeanours as would invade the World with Anarchy and disorder, and bring the Politic Body to confusion. There is no one thing, Religion excepted, that more secures and adorns the State than Justice * Jus & aequitas vincula civitatum. Cic. Parad. doth. It is both Columna & Corona Reipublicae (saith a Reverend Father of the Church) a prop to make it subsist firm in itself, Pietas & justitia duo sulcra Reipub. columnae regni. Vbi non est pudor, nec cura juris, sanctitas, pietas, fides, instabile regnum est. As is well observed by the Tragedian. and as a Crown to render it glorious in the eyes of others. Truth, Order and Justice are the only foundations of Peace and Unity in Church and State. In the rational World as men, (who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rational and sociable Creatures) Unity is the conjunction of every man's powers and faculties in himself composing one individual inclination, and then concurring to a general union of wills and affections; for Truth is but one, as the Centre, and draws all minds to an unity which tend to it. In the spiritual World, as Christians, the Church is not a name of division, but of unity and concord * Ibi non est Ecclesia, ubi non est unanimitas. Erasm. Paraph. in Act. 1. , being conjoined together in one Communion and Fellowship in the mystical Body of Christ. And we can't be joined to Christ our Head, except we be glued with charity one to another. For he that is not of this Unity, is not of the Church of Christ, which is a Congregation or Unity together, and not a Division. The Church's unity, which is by one Spirit from one Head, is but one in all: and though many Members, Eph. 4.15, 16. yet but one Body. As Gregory ‖ Gregor. Mor. l. 19 c. 14. speaks, Sancta Ecclesia sic consistit in unitate fidelium, sicut corpus nostrum unitum est compage membrorum. In the structure of the natural Body all its parts conspire for the good and benefit of the whole. There's such a Symmetry and proportion, as that the Members are joined by Nerves, Veins, Arteries and Ligaments to their Head, from whence they receive strength and sensation, and by virtue of this union to the Head, retain a Fellowship and Community among themselves: So it is in the Body Politic, the King's Majesty the Golden Head of our Land, the Honourable Council the Eyes of it, the Nobles, Lords and Barons the Shields and Shoulders thereof, the Reverend Bishops and Clergy the Chariots and Horsemen of Israel the Tongues of the Land, the Judges (those grave Sages) the Hands of our Land for the Execution of Justice, the flower of our Gentry and Commons the Feet of our Land, Head, Eyes, Tongues, Shoulders, Hands, Feet: all, even all should concur for the general good and public safety, and in both for God's Glory and Worship, that we may lead peaceable and quiet lives in all godliness and honesty, because peace is the foundation of happiness, and lustre of any Government, and the fiercest Enemy of peace is dissension in Religion; therefore unanimity is a work worthy of every ones best endeavours, and of absolute necessity to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the bene esse of the Church, it is the Life and Soul of it; Ecclesia nomen est consensûs & concordiae. And that multiplication of Unities, Eph. 4.6. one Spirit, one Hope, one Lord, one Faith, one Baptism, one God and Father of us all, declare that we should be all of one mind in the Lord, all keep the unity of the Spirit in the bond of peace. It is a good thing when Unity and Concord, Peace and Religion go hand in hand, two gentle Companions as full of love as they are of innocence; and it is a great pity, that two of so near alliance should suffer ever an injury of a Divorce, examine their descent, the root of both signifies to bind. Religion is a bond between God and man. Peace is a tye between man and man, Christian and Christian. And one would think the very name of Christian should have a greater efficacy and power to still and suppress disorders in the Church, than that of Quirites was presently to hush and allay the commotions in Caesar's Army; because the Church is a spiritual Building made up of Souls, cemented with love, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as S. chrysostom speaks: It is a Body compact and knit together in one and the same Orthodoxal Verity, which was once given to the Saints in the holy Apostles days, and in all Substantials maintained by the holy primitive Fathers, for which we ought, as S. Judas tell us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to contend earnestly, even all that own and profess the same Faith in sincerity. The irrational prejudice of many Schismatical Sectaries against the present Discipline would soon be removed, if they do impartially weigh the purity and simplicity of the Doctrine of the Church of England. A Church that teaches no other Doctrine but what Christ and his Apostles delivered, derives none of its Principles from the impure Fountain of vain and uncertain Tradition; but a sure word of Prophecy is that Spring that sends forth all her Doctrines: So that all her Articles, all the parts of her Worship, all her Canons and Constitutions are by derivation pure and holy. Add unto this the innocency and decency of her Ceremonies, the regularity and Decorum in her Offices and Administrations, the integrity and candour of her Manners and Principles. It holds no Tenets, nor teaches * Lib. Can. discip. Eccl. Angl. & injunct. Regin. Eliz. Anno Domin. 1571. Can. de Concionatoribus. any thing pernicious to Salvation, or dissentaneous to the rule of Faith, in purity of life and holiness of conversation, every way consonant to the Doctrine and Discipline of primitive times in the first and purest Ages of the Church. And what Faith can be the foundation of a more solid peace, the surer Ligaments of Catholic Communion, or the firmer Basis of a holy Life, and of the hopes of Heaven hereafter, than the measures which the holy primitive Church did hold, and we after them? Therefore we may conclude the Religion of our Church certainly Primitive and Apostolic, and the best Transcript and Original Copy of Christianity that is left in the World. And there needs no better demonstration for bringing of men into the unity of Faith, and the knowledge of the Son of God, or establishing a Community among us, than purity of Doctrine and of Worship in the Service of God by Prayers * The Liturgy of the Church of England, or public Form of Divine Worship, though contemned and depraved by its malicious Adversaries (out of a Spirit of contradiction and singularity, who do preach or speak perverse things against the Discipline and Government of our Church, out of their own Fanatical asseverations, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith S. Basil, and the novel imaginations of their own brains) yet it is notwithstanding religious and holy, and recommends to us the wisdom and simplicity, purity and spirituality of Christian devotion. It is a compound of Texts of Scripture, exhortations to repentance, Psalms, Hymns, Doxologies, Lessons and Creeds. Forms for the Administrations of the holy Sacraments, Comminations against impenitent sinners, all mixed and diversified with great care to quicken attention, and stir up devotion. , Praises and Sacramental Celebrations, which are the great characters and confirmation of true Christians Communion with the blessed and glorious Trinity, with God, with their Saviour, and the holy Spirit, and by the Grace of these with one another; for the holy Word of God, the Scripture of the Old and New Testament which stream from the Fountain of our Saviour, is the only Standard * The Authority of the holy Scripture, for which it ought to be believed and obeyed, dependeth not upon the Testimony of any man or Church, but wholly upon God, 2 Pet. 1.19, 21. 2 Tim. 3.16. 1 Joh. 5.9. 1 Thess. 2.13. (who is Truth itself) the Author thereof, and consequently the Supreme Judge by which all Controversies of Religion are to be determined, and all Decrees of Councils, Opinions of ancient Writers, Doctrines of men, and private Spirits are to be examined, and in whose sentence we are to rest, can be no other but the holy Spirit in the Scripture, Mat. 21.29, 31. Eph. 2.20. with Acts 28.25. of true Religion both in Doctrine and Devotion, the foundations of Faith, and the superstructures of Worship, by an humble obedience, holy fervency, and unanimous harmony. For a sweet Chorus of well-tuned affections will cause the goodly Fabric of the Church to go up with the voice of Eucharist, Acts 2.46, 47. shoutings and acclamations of joy, till it comes to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of eternal happiness and top of its spiritual glory. And there is no outward Conservative of Ecclesiastical or Civil peace comparable to that of united Religion, saith a Reverend Prelate, whose Orb or Sphere is true Doctrine, its Centre holy Devotion, and its Circumference good Government, which Blessing we enjoy by Divine Providence under our pious and religious Sovereign King Charles, for which all good Subjects and Loyal Protestants say, O King, live for ever. God grant Sedition may become a stranger in the Kingdom, and England be an object of emulation of all foreign States in the admiration of her glory, and the Protestant and Reformed Religion become the praise of the whole Earth in an universal agreement in the public Worship of Almighty God. Nothing better suits with Christianity, nothing more graces it, being like those good people in the Acts, Chap. 4.32. of one mind, and one Soul. To oblige us to this godly union and concord, arguments may be drawn from the alliance of humane Nature, and bands of a spiritual Consanguinity. First, we all sprung from one Original, Gen. 3.20. one Blood derived through several Channels, Acts 17.26. one substance by miraculous efficacy of the Divine Benediction multiplied or dilated into several times and places. We are all fashioned * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. after the likeness of our Maker, bearing the impresses of the Almighty; for the Soul is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a branch of a Deity. We all conspire in the same essential Ingredients, being of one Composition ‖ Cogita istum, quem servum tuum vocas, ex eisdem ortum seminibus, eodem frui coelo, aequè spirare, aequè vivere, aequè mori. Senec. and elementary constitution; knowing therefore we all came from one, we should love as one * Dilectio sola discernit inter filios Dei, & filios Diaboli. Aug. 1. Joh. Tract. 5. , dum cognoscerent se ab uno esse omnes, se quasi unum amarent, saith the Master of the Sentences. It is a heavenly Mandate, the fruit of the Spirit is Love ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. N●z. , wherein the Image of God, the power of Godliness, and the Spirit of Christianity truly do consist * Vbi odium, ibi charitas esse non potest; ubi charitas abest, ibi nil boni. Aug. super Matth. . Love as Brethren, saith S. Peter; and Logic can teach us, Relationes non egent locali contactu, Relative respects need not the union and touch of parties, then as many as are scattered in the remotest Regions, whether massacred in the Indies, whether strappadoed among Turks, or in that Hell of Torments, the Inquisition of the Spaniards, though they live in as divers places as persecutions; yet if they conform with us in Orthodox Profession, no distance can hinder their being our Brethren, neither can their mean estates take away our tye of reference, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 'tis not the place, Coelum non animum mutat, qui trans mare currit. but quality of the persons that causeth the unity of their affections. Though Joseph be sold into Egypt, and there lie manacled in the injurious Prison, yet he ceaseth not to be jacob's Son. Jonathan and David were still Brethren, and faithfully united, when one was in the Cave, and the other at Court. Methinks Abraham's prudential motive to Lot, to win him to a Treaty of Peace, is an argument to the Christian World, Gen. 13. we are Brethren. Strifes and Emulations might quickly be composed, if we did not forget the alliance of humane Nature. Though sometimes the fiercest are united, and show themselves Brethren; but it is with jacob's addition, Simeon and Levi, Brethren in iniquity. The Prince which rules in the Air makes use of every stratagem to enlarge the Territories of his Kingdom, and he doth it upon this consideration, his time is as short as his Chain; therefore to be in readiness at all hands, he hath his unitatem farmorosorum, as S. Bernard calls them, a Confederacy of zealous Complices that vow their furtherance at every display of the Devil's Ensign. Satan hath enjoyed in all Ages the unhappy benefit of such peremptory assistants. Were that Kingdom of Darkness once divided, our Saviour assures us, it could not long stand; therefore the Head studies to preserve unity in the Members. These are that Combination in Gregory Nazianzen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. whose agreeing malice knits their hearts, and their conjoined hearts unite their voice. If infernal Spirits are provident to maintain outward peace, where there is no order, but all confusion, lest their Kingdom should come to an end, this consideration should engage the most unnatural opposites of this Land (who are Protestants bred up in the Principles of the same Religion, and walking in the House of God as Friends) not to be teezed on to as deadly feuds, as between a Jew and Samaritan. They are most odious Christians who put on the glory of an Angel in outward profession, that they may play the Devil more unobservedly; therefore let us labour to bring as much wisdom and courage to confront, as the Devils Agents cunning and malice to undermine the Kingdom of Christ Jesus, and glory of Christianity; then for shame, let us be, if not Christians, yet men; if not ruled by Religion, yet persuaded by Reason, that we had need, as S. Paul exhorts us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to strive together with a full concurrence of all our might, and combine in a holy Faction to withstand the fury of their united opposition. For how can it choose but disparage our Cause, if jarring discord disperse our Forces? And certainly while we divide ourselves, our Enemies in the mean time divide our spoils. Bodin. Rep. 4. 'Tis registered in Story, That Mars had in old Rome certain Priests called Salii, it was their office when Nations were together by the ears, to cast fire among them and confound their Armies; therefore Antiquity named them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Fire-bearing Priests. Who knows not that our modern Rome is as well furnished for such a Stratagem? and that this fire might be Vestal, and never go out: she hath bequeathed unto the World a Society of Priests, whom she intends for State-Salamanders, that should live in the fire of other men's contentions, and by a slight of hand bandy it from one Kingdom to another. They carry with them fierce Bulls, such as the Poet doth mention, Vulcanum naribus afflant, and breathe or speak nothing but in the fiery accents of desolation; of which temper the Jesuitick Spirit seems to be which deceives the Nations with the Cup of Error, setting out Truths in a painted and meretricious Bravery, nay blending them with humane inventions, teaching for Doctrines the Commandments of men. And there can be no greater Sacrilege in the World, than to put our own Image upon the Ordinances of Christ. (1.) Our Lord and Saviour hath commanded us to read the holy Scripture, Joh. 5.39. and the Holy Ghost blesseth them that delight therein. Psal. 1. But the Roman Church forbids the reading thereof to the Laity in the vulgar Tongue * Haeresin ●sse, si quis dicit necessarium esse ut Scripturae in vulgares linguas convertantur. Saunder. Visib. Monar. lib. 7. Credo institutum hoc à Diabolo esse inventum. Peres. de Trad. part. 1. assert. 3. pag. 47. , which, if they should be permitted the perusal of, would easily discover their new Articles of Faith to be erroneous, their Image-worship to be Idolatry, and their not erring Bishop to be a grand Deceiver. Pope Clement VIII. in the Index of prohibited Books says, That the Bible published in vulgar Tongues ought not to be read and retained, no not so much as a Compendium or History of it. And Bellarmine says, That it is not necessary to Salvation to believe that there are any Scriptures at all written. This is to blot out the Canonical Scripture, and give us Apocrypha in the room of it, to make the Divine Oracles to speak to the patronising of their own interest, and would suborn God for a Witness to their Errors. As Caligula dealt with Jupiter's Statue, taking off the head of it, and placing his own in its stead: So they substitute the devices of their own Brain in the place of God's Word, putting that most excellent Candle under a bushel, to make the Decretals of the Pope as authentic as holy Writ, and wholly rely on the Dictates of the Priest, setting more by an old Tradition, than a Divine Precept. Thus these insolent Usurpers, who seek not so much to oppress the bodies, as exercise their Tyranny over the Souls of men, and pitifully enthral them to everlasting servitude. As the wicked Shepherds of Midian would drive their Neighbours flocks from the watering Troughs, and the Philistims would stop the Patriarches Wells: So the Emissaries of Rome use all Arts to keep the people from the use of the Scriptures, the Wells of Salvation, hindering them from instruction. It is a great glory to the Church of England, that the Bible * The difference between Pope Sixtus the Fifth, and Clement the Eighth, the one commanding one Bible only to be used, the other another, under their Curses; whereby the Romish Partisans are involved into a miserable necessity, being constrained not to read any, or be liable to the Anathema of Pope Clement, if they use Sixtus' Bible; or of Sixtus, if they use Clement's. , which was shut up in an unknown Tongue from the generality, is now in our own Mother-tongue, and Language of the Kingdom. And what S. chrysostom spoke of old concerning the British Islands, is verified at this day, every where a man may hear the people discoursing of the Scriptures, strangers indeed in speech, yet of the Household of Faith, in tongue Barbarians, but in conversation drawing nearer unto Saints; for the Christian Laity in the Britannic Church (which is not permitted in the Roman) walk in the most clear Light of the Gospel, and drink their fill of the pure streams of the water of Life in Scripture * It is a weighty Saying of Tertullian, Adoro pl nit●dinem Scripturarum; for all Scripture was given by Divine Inspiration. 2 Tim 3.16. and profitable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for doctrine, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for redargution, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for correction, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for instruction, that the man of God may be perfected unto all good works. . And we all have not only liberty by Proclamation to enjoy it, but several Acts of Parliament to confirm our use of it, Religion and Liturgy. God grant that which is so great a mercy and happiness to us, we make it not our misery, by turning the cause of our thanksgiving into murmuring, repining and dissatisfaction; for if ever Times were under cross and unluckily Aspects, if ever there were a public Spirit of Frenzy and mischief in the World, certainly this Lot is fallen upon ours, in contending for Mint and Cummin, disagreeing in the lesser ‖ Disunanimity and disuniformity are a breaking not only of the King's but of God's and the Church's peace. It causeth distraction, hinders devotion, and indisposeth men unto Religion, and clouds the understanding in the disquisition of Truth, and consequently hinders that blessed light which clarifies the Soul of man, and predisposeth it unto the brightness of eternal felicity. only, when they all agree in the substance and in the greater as matters of Faith and Articles of Belief, viz. to believe in the Father, Son and Holy Ghost, one Divinity of equal Majesty in the holy Trinity. It were to be hearty wished, that in matters that truly concern so much the glory of God, the honour, peace and welfare of the Church and Commonweal, that all prejudicated Opinions (varnished with plausible error through pride and ambition) might be laid aside, and in the zeal of affection not forget our Duty, and the Unity that should be among Christians. (2.) Christ administered to his Disciples both Species of the Sacrament of Eucharist, and his Command stands in Sacred Record, Mat. 26.27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, drink ye all of this, Mark 14.23. and they all drank of it, saith the Canon of Scripture. Christ ordains it, but the Church of Rome forbids it, as if they were wiser than our Saviour, setting their mouths against Heaven, and correcting his holy and divine Institution. For in the Council of Constance * Et similiter. quod licèt in primitiva Ecclesia hujusmodi Sacramentum reciperetur à fidelibus sub utraque specie; tamen haec consuetudo ad evitandum aliqua pericula & scandala, est rationabiliter introducta, quod à conficientibus, sub utraque specie, & Laicis tantummodo sub una specie suscipiatur, etc. Const. Sess. 13. , they altered the Testamental Legacy and Ordinance of Christ himself, in taking away from the Laics the Chalice of the Sacrament, the holy Symbol of Christ's Blood, styled by the Apostle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Cup of Blessing; for the Eucharistical Elements are not Theories or empty Signs, but Seals to confirm, and Instruments to exhibit Christ with all the benefits of his Passion, and blessings of Heaven unto every believing Christian; therefore the Romish Church does great injury to Christendom in her half Communion, the deprivation of the Chalice. Quomodo Testamentum nuncupant, qui mortem Testatoris negant? Quomodo libertatem usurpant, qui negant sanguinem, quo redempti sunt? * Ambros. ep. 73. lib. 9 S. Ambrose says, That he who receives the Mystery otherwise than Christ appointed, i. e. in one kind, when Christ has appointed two, is unworthy of the Lord, and he cannot have devotion. It's innovation and novelty is clearly manifest, if we look into the Glass of Antiquity, but from the beginning it was not so ‖ Mat. 19.8. See the Reverend Dr. Pierce in his primitive Rule of Reformation. (as our Saviour said of Divorce) which is a sufficient confutation. Cassander * Ecclesia Orientalis in hunc usque diem; Occidentalis verò sive Romana mille amplius annis continuis, non aliter quàm sub duplici specie in conventu Ecclesiae Sacramentum hoc Dominici corporis & sanguinis administrasse, legitur, etc. Consult. de utraque Spec. says, That the Eastern Church to this day, and the Western or Roman Church, for more than a thousand years, did exhibit the Sacrament in both Elements to all the Members of Christ's Church. S. chrysostom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one Body and one Cup is given to all. Pope Calixtus * Peractâ consecratione, omnes communicent, qui noluerint Ecclesiasticis carere hominibus; sic autem etiam Apostoli statuerunt, & Sancta Romana tenet Ecclesia. De Consecrat. dist. cap. 2. speaks fully, When the Consecration is finished, let all communicate that will not be thrust from the bounds of the Church; for so the Apostles appointed, and so the holy Church of Rome does hold. Pope Gelasius ‖ Comperimus quòd quidam, sumptâ tantummodo corporis sacri portione, à calice sacri cruoris abstineant: Qui (pro culdubio, quoniam nescio quâ superstitione docentur astricti) aut integra Sacramenta percipiant, aut ab integris arceantur, quod divisio unius ejusdemque mysterii sine grandi non sit sacrilegio. De Cons. dist. cap. 2. , Some taking (saith he) a portion only of the sacred Body, do abstain from the Chalice of the sacred Blood. I know not by what Superstition they are obliged, let them either receive the entire Sacrament, or be kept from the whole, because the division of one and the same Mystery cannot be without grand Sacrilege. Nothing can be a greater cause of wonder and amazement in the consideration of it, than that the Church of Rome should seek to obscure the light of Truth, shining as clearly as the Sun in its Meridian beauty and splendour, arrogating to themselves a Dominion over our Faith, and introducing such Doctrines and Practices as are contrary to the Rules of Christ, and his Apostles, and the purest Ages of the Church. As Lawgivers, setting themselves down in S. Peter's Chair, as they pretend, and magisterially decree * Si quis dixerit ex Dei praecepto, vel de necessitate salutis esse, omnes & singulos Christi fideles, utramque speciem Eucharistiae sumere debere, Anathema sit. Concil. Trident. Sess. 5. Can 1. Laws and Constitutions diametrically opposite to the Divine command, and Christ's holy Institution. When the Lamp of Reason is darkened and obscured, the Soul presently embraces a cloud, and courts a shadow, the blackest errors and most palpable wickedness must needs cover the face of those Souls that start back and apostatise from their God, and their Reason. To preserve therefore its lustre and integrity in the memories of all those who bear any true love to substantial Truth, the ancient Light established and received in the Church of England, is a secure Guide to direct us, not to be weary of old Truths, forsaking the ancient paths to espouse new and fond Opinions; that we neither incline to the cunningly composed Charms of Popery on one hand, or ignorant ‖ The Separatists and Papists have been playing at Tennis, and the Government and Hierarchy are the Balls they toss. The Separatist strikes them into the Pope's Hazard, calling them Antichristian Prelacy. The Papist with vehemence rackets them back again as Schismatical (but the Roman Church are the Schismatics in renouncing al● communion with all Christian Churches in the World, except their o●●●) and ill it is with us, which soever wins the game. The one b●●●●s down the wall of Zion, by disturbing the peace of the Reformed C●●●ch; ●he other builds up the ruins of Babylon in superstitious Vanit●● And they are so fast linked and tied together (like Samsons F●●●●) with Firebrands of Sedition, that if they be not quenched by th●●● w●r of Majesty, they can't choose (when the means are fitted to th●● Plot) but s●t the Church on fire, and the State in an uproar. Sectarians, and men of unstable minds on the other, who crumbling into Conventicles, are ready to join with every Enthusiastic Sect, and so making Gods Israel to become a speckled Bird of several colours, Jer. 12.9. of all varieties of Religion. S. Paul has a term for them, 2 Tim. 3.8. if they like it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, men of sick brains, as well as of corrupt minds. And such is the arrogant disposition of some transported humours, being under the torrid Zone of unruly passion, that rather than they will acknowledge their errors (though never so apparent) the very State and Law itself must be condemned, and condescend to their distempers, being led more by their own pleasing Fancies than right Reason, or the sacred Rules of Piety and Truth, who have laboured to sow the Tares of Dissension in the Vineyard of the Lord, disquieting the Unity of God's Church. Division is the only musical note that sounds harmoniously in the ears of our Zimries. And it is a Truth undeniable, That these later times have produced a doleful Scene of various transactions, and consequently discovered and brought to light the unparalleled designs and execrable intentions of Fanatical zeal, or Democratical fury; for the Dissenters in this Age have conspired together to untie the knot of Christian Charity, and produce an unhappy Schism in the Church; what else mean those strange whispers, mysterious workings, and grand plotting, who would not only uncover the roof, and take down the Pyramids and Battlements of venerable Episcopacy, but like the rough Sons of Edom, raze it even to the ground? And under hypocritical disguises contrive the sad prodigy of Treason, whereby we see that Apostates to Atheism, and Revolters to Schism are Monsters of ingratitude, or Fiends incarnate (who could imagine mischief against so much Mercy, and sin against so great Goodness) requiting the Protection of a gracious Prince with traitorous Machinations * See His Majesty's Declaration concerning the Treasonable Conspiracy against his Sacred Person and Government, read in all Churches and Chapels within this Kingdom, Septemb. 9 1683. , and under the mask and specious pretences of Religion bring to ruin the Government of the Kingdom, as it is by Law established in Church and State. Loyalty, like fresh and fragrant odours, breathes forth sweetness in the nostrils of all those who hold Fidelity to the Sceptre to be the best cognizance for the Coat of a Subject. But for the ungodly Principles and bloody Practices of implacable men and barbarous Miscreants plotting unnatural and hellish Conspiracies against the Person, Crown, and Dignity of Sacred Majesty, let them be as Oreb and Zeb, Zeba and Zalmana that perished, or else remain as Pilate in the Creed a curse to all posterity. Discontented Pride has made more Schismatics than Conscience; if this hath slain its thousands, that hath killed its ten thousands. Many are zealously affected to Truth, but for want of sound knowledge, or meek and humble hearts, they are full of violence, their capacities are overcast with a cloud of ignorance, that intercepts their view, and blunts the point of the brightest ray their understanding sends forth to discover any Error of the Church, but breaks out in a clamorous storm of passion * Clamoris plena doctrina Haereticorum, quae non in sensu, sed in multiloquio & clamore versatur. S. Hieron. . Here I may recite the words of S. Austin against the Letters of Petilian the Donatist, changing Evangelium into Ecclesia quae mitiùs pertuli● Regum flammas; The Church better endured the flames of Tyrants, than the tongues of Schismatics. Nam illis incendentibus unitas mansit, vobis loquentibus manere non potuit; for while the● burned, Unity remained; but while these rail, the Church must needs be divided; for Schisms and Divisions set up the Kingdom of Satan, the Prince and subtle Commander of the Air, the potent Adversary of Mankind, who holds his Supremacy and Dominion by Variance and Enmity, and all his Agents subordinate to him, Nihil speì nisi per discordias habent, as Tacitus speaks. No Logic or Reason can batter down the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, strong Holds of prepossessed false Opinions, neither the determination of general Councils, nor unanimous consent of Primitive Traditions; nay the Scripture itself must strike Sail to their Judgements, as if the Oracle of the Word would only admit of their corrupt Glosses and false Annotations, which Irenaeus * Advers. Haeres. l. 4. c. 43. joins together, scindentes, & elatos, & sibi placentes, Schismatics, proud ‖ Mater omnium Haereticorum superbia. Aug. de Gen. contr. Manich. l. 2. c. 8. and selfpleasing men. This was one of the Originals of Arrius his cursed Heresy, his pride and envy against Alexander the good Bishop of Alexandria, as Theodoret * Theodor. Eccles. Hist. lib. 1. cap. 2. reports. Pelagius also and his Associates, who though they did acknowledge the name of Grace ‖ Gratiae vocabulo frangens invidiam, offensionemque declinans. Aug. de Grat. Christ. l. 1. c. 37. , to decline envy, and avoid the curse of the great Council of Carthage, yet still they did but shelter their proud Heresies under Equivocations and Ambiguities. What store of this Coin is minted at Rome, to advance and support the Grandeur and Greatness of the Papal Monarchy (who dams up the clear waters of Antiquity * The Reverend Bishop Tailor in his Dissuasive from Popery, pag. 124. saith, The Roman Emissaries endeavour to prevail amongst the ignorant and prejudicated by boasting of Antiquity, and calling their Religion, the old Religion, and the Catholic: So by ensnaring others by ignorant words in which is no truth, their Religion, as it distinguishes from the Religion of the Church of England, being neither the old nor the Catholic Religion, but new and superinduced by Arts known to all who with sincerity and diligence have looked into their pretences. , and opens the sluice to the puddles of Novelty) is visible by Indulgences and Pardons, consecrated Grains, and Prayers for the Dead. Pope ‖ Primus indulgentiarum nundinas, primus in Purgatorium extendit indulgentias. Agrip. de Vanit. Scientiarum, cap. 61. Boniface VIII. (who lived in the Reign of King Edward the First of England) was the first that instituted the Merchandise or Sale of Pardons, and extended them to Purgatory; for the Doctrine of Purgatory is the Mother of Indulgences. The vast Treasure issuing † Sixtus the Fourth was wont to say, Papae non deerunt pecuniae quamdiu ipsi manus erunt & calamus; The Pope could never want money so long as his hand could hold a pen. thence is solely possessed by the Pope, and no other Patriarch in the World. It is a matter of mere interest and advantage, and if these Silver Shrines were not, the Craftsmen of Rome would quickly fall. If there were no gain (saith a Reverend Prelate) to be reaped from them, their chief Champions would be ashamed of the great Diana that they worship. When the Truth of God, and the Death of Christ, the Kingdom of Heaven, and the Fire of Hell, the Souls of Men, and Salvation of the World, shall be made basely serviceable and contributory to the boundless pride and ambition of the Pontificality and See of Rome, who seeks to abuse Antiquity, and to patronise their own Errors, subjecting Religion into Maxims of humane Policy * All their Policy tends to maintain their archieved Majesty and Greatness, whereby his Holiness shall be estated not only in the City of Rome, but also in the Seignory of the whole West, not in Spiritualibus only, as Vicarial Head, but also Lord Paramount in Temporalibus, as Monarch of the Church, in having all power upon Earth at his will, and the Crowns of Kings to stand or fall at his pleasure. , and the ancient integrity of the Apostolic Faith into Innovations and a new Belief, as Gregory Nazianzen ‖ Gregor. Nazian. Orat. in Arianos. said of the Arians their refined Doctrines, mere Novelties, new-broached Heresies. For at the Council of Trent they adjoined new Articles of Faith to those twelve which the Apostles set down for a sufficient Summary of sound Doctrine, whilst the Sacrifice of Mass, Corporeity of Presence, the Doctrine of Purgatory, Invocation of Saints, Worship of Images, and the like, were commanded to be embraced and received with the same pious affection and reverence as the holy Scripture, under no less penalty than Damnation, and to be believed for fear of Anathema. O Roma * Rome once the Emporium of the World, and Mart of Christian Faith, when it enjoyed all the happiness this life is capable of, it grew exorbitant. That State which seemed above foreign casualty, laboured with its own happiness, and from its height and glory found way to ebb again: Roma diu titubans variis erroribus acta Corruet, & mundi desinet esse caput. à Româ quantum mutata vetustâ es? Nunc caput es scelerum, quae caput orbis eras. For a Nation or People to receive Christianity and true Faith from Christ himself or the Apostles, matters nothing, unless they do still retain the same Theological and Divine Principles. Some can talk over the series and descent of all times, with such a perfumed breath, and richness of Language, as if they were made with the first Adam, speak of the Dictates of the Patriarches, and Testimonies of the Prophets; but in vain do any boast they are descended from Abraham, since he is not a Jew who is one outward in the flesh, burr inward in the Spirit, as our Saviour told the Pharisees vaunting of Antiquity, Joh. 8. except they did the works of Abraham, and abide in the Truth. Truth then is the Child of Time; and as there is Antiquity of Time, so also of Truth and Doctrine. And so long as the Romish Church continued in the profession and practice of Apostolical purity, i. e. of Faith and Doctrine which was once given to the Saints, all other Christian Churches held Communion with her; for the Church of Rome did not anciently, in former Ages, hold all these Doctrines which now she owns. The ancient Church of Rome was but a Member of the Catholic Church of God, of which Jesus Christ was Head: But the now Roman Church does (at this day) what S. Augustine * De Vnit. Eccles. cap. 6. told to the Donatists, enclose the Catholic Church within their own circuits, and usurps it wholly to herself, of which the Pope is Head. And the Papacy will have their Pope, by reason of the Kingdom of Christ, to be the Head and King of the Church in ordine ad Spiritualia, and consequently the Supreme Civil Power over the Monarches of the Earth in ordine ad Temporalia, to be the Head and King of the Church. Such a Church was never in Rome; for many hundred years after our Saviour, no Bishop ‖ Gregory Bishop of Rome: Ego fidenter dico, quia quisquis se universalem Sacerdotem vocat, vel vocari desiderat, in elatione s●â Antichristum praecurrit. Pope Pelagius distinct. 99 Vniversalis autem nec etiam Romanus Pontifex appelletur. Cyril Patriarch of Constantinople: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. did assume Christ's Title to be the Head of the Church, till Boniface the Third, who not contenting himself with his Jurisdiction Ecclesiastical, and fullness of Spiritual Power, but his towering Ambition aspires yet higher, and with much contention obtained of the Rebel Phocas about the year 604. (who murdered Maurice the Emperor) the Title of Universal. The Pope looking for Primacy on Earth, is very unlike his heavenly Master, whose Vicar he pretends to be. Christ paid Tribute unto Caesar; Luke 20.25. but the Pope, that Prevaricator of the Apostolic See, exacts it from them, and Caesar pays unto him. Our Saviour washed his Disciples feet; but the Bishop of Rome (in these days) with imaginary Supremacy causes the greatest Princes, and mightiest Emperors do him Homage and swear Allegiance * Clement the Fifth called a Council at Vienna, An. 1311. in which it was ordained and decreed, That the Emperor his Lord should give his Oath of Allegiance to the Pope; for being not content with his Primacy, abused Religion into Policy; and casting off all moderation, the Pope devoured the Emperor. Thus the Head of the Church degenerated into a Monster, and in reaching at Temporal Sovereignty, he broke the Spiritual Unity. , contrary to the Divine Authority and Majesty of the Scripture, Let every Soul be subject to the higher powers, Rom. 13. and to the King as Supreme, 1 Pet. 2.13. As Heathen Rome under the Emperors, Domitian and others, would be adored as Gods, though never so impious: so Rome Christian falls under the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Apostle, Sitting in the Temple of God as God, 2 Thess. 2.4. and exalting himself above all that is called God * Zacharias Papa ex authoritate Sancti Petri Apostoli mandat populo Francorum, ut Pepinus qui potestate Regiâ utebatur, etiam nominis dignitate frueretur. Ita Hildericus ultimus Merovingorum, qui Francis imperabat, depositus est, & in monasterio missus est. Marian. Scot Hist. lib. 3. Lambertus Danaeus in his Response to Bellarmine the great Master of Controversy, contending that Childerick was lawfully deposed by Pope Zacharias: Can Zachary (saith he) have Authority in France, being a Stranger? Can he depose the public Magistrate, being but a private person? (though he were Bishop of Rome) or transfer that Principality to Pepin, that he hath no Right unto? and commit so many Sacrileges and Impieties, stealing from Childerick, and giving to Pepin another man's Right? Authorising Subjects to violate their Oaths, which they had sworn to their King? Transposing Kingdoms from one man to another, whereas it doth only belong to God to depose Kings, and dispose of Kingdoms? Thou mayest see (Bellarmine) how many outrages this thy Zachary hath committed. Resp. Danae. ad Bellar. lib. 2. cap. 17. pag. 316. in a superlative Greatness, and that not of order and precedency only as to Ecclesiastical Regency, stretching his Diocese over all Bishops and Churches in the Christian World, but of absolute Authority, claiming universal Jurisdiction in a Monarchical Superintendency or Regality over all Christendom, with a Power to depose Kings, and dispose of Crowns and Kingdoms for the benefit of the Church, is a Title only of Usurpation without any ground of Scripture or Antiquity. First, Christ was no Temporal Monarch, but an Eternal King to rescue us from the thraldom of sin, the sorcery of the flesh, and the Curse of the Law. Christ was no earthly King, and left no Regal Power to S. Peter; therefore the Pope can have no Civil Power or Temporal Dominion as the Vicegerent of Christ, and consequently overturns and destroys the Doctrine of Supremacy. The Lawgiver himself, even Ipse Ille, that bare rule in Heaven, the incarnate and crucified Messiah, Joh. 12.36. saith, My Kingdom is not of this World. Whereas that Sect of Politicians, the Romanists, turns the Kingdom of Christ into outward Pomp and Bravery, and they to have the Managery and Government of it, as if the now See of Rome should be known to be the most Christian Bishop, not in having with Christ no Temporalties, but an absolute Sovereignty to depose Kings, and dispose of Kingdoms, which is nothing less than a strange Usurpation; for the Son of God did never impose such a hard duty and condition to Kings that were to become Christians, as to forsake their Imperial Crowns and Diadems, except in their hearts and affections, and in comparison of the Kingdom of God. O Eternal Word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Light of Truth, inspire the Universal Church with the Spirit of Truth, Unity and Concord, and grant that all they that do confess thy holy Name, may agree in the Truth of thy holy Word, and live in unity and godly love. Secondly, View it in relation to the Apostles, who were the Patriarches of the Church. And the Evangelists make special mention of their Names, as those to whom we own great honour and veneration, being conversant with Christ, and daily instructed by him, who continued with him unto his Passion and Crucifixion; and after his Resurrection he applied himself especially to them, to enable them for the high Mysteries of the Gospel, and service of the Church by the reception of the Holy Ghost, Joh. 20.22, 23. Mat. 18.18. and a power of binding and losing sins. And Christ having founded his Church, he left it in the hands of his Apostles; therefore let us look into this pure stream of Antiquity, and primitive Age of the Church. In the first Synod there is no prelation of one, or subordination of another, but all the Apostles have equal vote and choice in the Substitution or Election of Mathias. Acts 1. In that other about Circumcision, all decree, send and judge alike, Acts 15. It seemed good to the Holy Ghost and us. By which it is evident, there is no Preeminence or Superiority, but an Unity and Identity of Power, according to that excellent Saying of S. Cyprian * Hoc erant utique caeteri Apostoli, quod fuit Petrus, pari consortio praediti & honoris & potestatis, sed exordium ab unitate profici●citur. Lib. de Unit. Eccles. , The other Apostles are the same that S. Peter was, to let us know, that they and their Successors are pari authoritate, pari consortio, endowed with an equal fellowship of honour and power. The Apostles now considered in their Apostolical dignity, order of Priesthood, and Authority of Preaching, the light will display itself, and chase away the darkness from us. (1.) In Apostolic Dignity than is no Principality by the Law of Christ; for as they were all sent together, Mat. 10. Acts 2. so they were all inspired at once, the cloven Tongues like as of fire sat on each of them, and they were all filled with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and gifts of the Holy Ghost, which argues equality, and that they are all Fellow-equals in Apostleship. Rev. 12.14. The wall of the City, saith S. John, had twelve foundations, and in them the Names of the Lamb's twelve Apostles, therefore no Primacy or preeminence of dignity, being all Foundations of Evangelical Doctrine, upon which the height of the Ecclesiastical Edifice is raised, and Militant Church is built. They are all Foundations and Rocks after Christ, because they were all chosen to preach the Gospel, and plant the Faith in every part of the World. They were all immediately instructed by Christ; they had all most ample and universal Jurisdiction throughout the whole Empire of the Church; all endowed with an equal Authority, as S. Cyprian expresseth it, of honour and power, which beats down the Rampire of defence, and shows the Fortress of folly of the Romanists in their new erected Fort, in challenging a Sceptre of Supremacy, and condemns the arrogant Usurpation of the See of Rome, who will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Bishop in another man's Diocese, and in appropriating that to himself, which is common to him, saith a Reverend Prelate, with all the Bishops of Christendom. (2.) As to the Order of Priesthood, there is no Supremacy of power to one above another in the College of the Apostles, because they could all equally consecrate the Body and Blood of Christ. And the greatest favours to lapsed Mankind are the Sacraments, where the visible corporeal Elements are the means by Faith to convey unto us spiritual Graces; nay, the whole Treasure of Christ's Merits, acquired on the Cross, are made truly ours by a due reception of the blessed Eucharist; for the holy Sacraments are the pledge of Glory, and earnest of Immortality, and the consecrated Symbols are the seeds of an eternal Duration, springing up in us to Life eternal, nourishing our spirits with Grace, which is but the Prologue of Glory. In the Divine Mysteries there is no Superiority as to Consecration, it being not personal, but public, not proper to S. Peter only, but common to all the Apostles, and consequently speaks an equal fellowship of honour and power as to order of Priesthood. (3.) As to the Authority of Preaching, the Commission is equal, Joh. 17.18. As my Father sent me, so send I you, which may extend not only to Jurisdiction and Ordination, but Apostolical preaching. Our Lord and Saviour being to ascend into Heaven, commanded his Apostles, saying, Go ye teach all Nations, Mat. 28.19. baptising them in the Name of the (Sacred Trinity) Father, Son, and Holy Ghost. This commandment they put in execution, and it was fulfilled, Rom. 10.18. Their sound went into all the Earth, and their words into the ends of the World: S. Peter to the Jews, S. Paul to the Gentiles, no division or limitation of Jurisdiction, but a distribution to all Provinces, for the more commodious preaching of the Gospel. Those ancient Worthies that first propagated Christianity, had neither Diocese nor Parish, but the wide World before them: then, all planting the same Doctrine, every man had a care of all the Churches, they went forth and preached every where, * Mark 16.20. Eusebius and other Ecclesiastical Historians give us the recital and specification of the Nations and Countries. S. Peter preached in Judea, Antioch, Galatia, Cappadocia, Pontus in Asia, Bythinia and Rome. S. Andrew in Scythia, Europaea, in Epirus, Thracia and Achaia. S. James the Son of Zebedee in Judea and Spain. S. John in Judea and Asia the less. S. James the Brother of our Lord in Jerusalem. S. Philip in Scythia and Phrygia. S. Bartholomew in the farther India and Armenia the great. S. Matthew in Ethiopia. S. Thomas to the Parthians, Medes, Persians, brahmin's, Hyrcanians, Bactrians and Indians. S. Simon in Mesopotamia. S. Mathias in the higher Aethiopia. And S. Paul and Barnabas in many Countries of Europe and Asia. the Lord working with them. What mean now these domineering Nimrods' of Rome, absolutely out of the plenitude of their Power to lord it over their Brethren, as if they were especially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God's portion and inheritance, and all Christian Churches were in a state of subordination unto them? whereas they are only Fellow-labourers and Workers together with us in the Vineyard of Christ. Are ye Ministers of Christ? so are we. The Clergy are Branches of an Apostolical and holy Stock; therefore let all Aaron's Sons, who ascend the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and are devoted to the Altar as God's Priests, consecrate themselves to God and Religion, that we and they may do the work of an Evangelist, and with alacrity and cheerfulness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, give ourselves to prayer and the ministration of the Word, showing the Divinity of our Function not in great swelling words of vanity, in an affected Predominancy, Rule, and Superiority over the Christian World, so much contended for by the Soldiers of the Camp of Rome. This in the words of Nazianzen * Nazian. Orat. 11. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to commend a goodly Statue from the shadow it casts, and to pass by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those perfections which deserve our chief commendations, i. e. sanctity and holiness of life which extol Gods praises, and then are we 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, living Laws and Royal Examples of greatness to the World, when we do and speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so as not to disgrace, but adorn the Gospel, and consequently stop the mouths of all gainsayers, by a controlling sanctity of actions, and all men be wholly convinced or compelled to unity and obedience. It is expected then, whatever habits are in fashion among others, that the Priests should be clothed with righteousness, adorned with a decent conversation, and produce the fruits of good works, these be the evidences of the Buds, Blossoms and Almonds of Aaron's Rod, and denote its Supremacy. Nothing will restore the Church (says a Reverend Prelate) to its pristine honour, love, and authority in men's hearts and minds, but a serious setting themselves to the study, preaching and practising of truth and peace in a holy life. These were the Arts, these the Policies, these the pious Stratagems by which anciently they gained people's hearts to love God, his Truth, and of themselves the witness of it, to such a height of honour and ecstasy of love, that they received them as the Angels of God, and Ambassadors from Heaven. God grant the Tribe of Levi may be like Jacob's Ladder, which he saw in Bethel, Gen. 28.12. whereon were Angels ascending and descending: so by our Office and Ministration, Angels might in us ascend and carry up ours and the people's supplications unto God, and Angels by us descend to bring God's Word and Message to the people, that there may be the sweet contexture or agreement of Being's, one espoused to another in faithfulness and truth, even a blessed Union betwixt Prince and People, and a gracious accord too of the people among themselves (in an united conformity and conjunction in the Service of God) being knit together in the inviolable bonds of Loyalty and love, neither entoiled with Civil broils within, nor infected with Hostile inroads from without; but all professing that one eternal Truth, (which is both the Mother and Nurse of Peace) we may enjoy such a tranquillity as in the days of Solomon, when Judah and Israel dwelled safely every one under his Vine, and under his Figtree, from Dan even to Beershaba. Or as it was in the days of Constantine, when there was silence in Heaven for the space of half an hour, and the prayers of the Saints ascended up as a cloud in grateful odours. The prime perfection then and pleasure in this life (second to that supernatual one, Faith in Christ, and Sanctification through the Spirit) consists in the beholding Brethren to dwell together in unity, which limns and shadows out the glorious Hierarchy of Heaven, the Trinity in Unity, for Deus est unitas & omnis unitatis affector * Dionys. Areop. ; let us therefore express this unspeakable concord by the Sacrifice of ourselves to a Spirit of Unity and Truth, and not a Spirit of Error and Division, which causeth the breach of Union, the disturbance of the Peace, and quiet of the Church. As the unity of Faith joins us, so the bond of Charity tieth us fast together through one and the same Spirit to unity and godly love, because Schism is the next way to Heresy, which is to be hated as a thing that leads to destruction: And non semper servatur unitas in credendo, ubi non est unitas in colendo; there will not always be unity of Doctrine in that Church, where there is not uniformity of Discipline. Profane Writers can tell us, by concord the weakest * The Sunbeams dispersed are but of small force, but they gather strength, if collected in a narrow glass. Scilurus the Scythian on his deathbed (as story tells us) taught his fourscore Sons the force of Unity by a Faggot of Rods; or, as it is in Plutarch, a bundle of shafts, while together, are hardly broken; but if you divide them, 'tis quickly done. And thus it is in Ecclesiae fasciculo, Hosea prophesieth destruction, but this doth usher it in, Their hearts are divided, Hos. 10.2. things grow strong, by discord the mightiest States are overthrown. Though States differ, the Communion of Saints must be preserved, the Church should keep at unity, and by united force repel Heresy. After all our unhappy Divisions, what can be more seasonable to the Genius of our Times, than cementing counsel? that all God's Building may be raised up as of one stone, by having cor unum & viam unam, Jer. 32.39. one heart and one way, which was the Character of the Church, Christians primitive Age; Acts 4.32. for Division is a sad Prognostic threatening desolation, when the stones of the building begin to fall off from one another, the house grows ruinous, Isa. 30.13. and the breach thereof comes suddenly in a moment. May the number of those increase that are friends of Zion, and the generation of those perish that make it their design to lay waste the City of God, and bury her in her own ruins: Did the godly Jews mourn for Judah? And shall not the English Nation for the Land of our desires and Nativity? O that ever such an enlightened Goshen should hatch or harbour such black Monsters, that would gnaw out the bowels of their own Mother! That so many Judasses' should be found amongst Christ's Disciples! The Prophet Isaiah saith, Isa. 15.5. Chap. 16.7, 9, 11. My heart shall cry for Moab, and bewail the vine of Sibmah: I will water thee with my tears, O Heshbon, and my bowels shall sound like a harp for Kirharesh. Is not England as dear unto us? and have not we as great cause to lament for this Church and State, the Womb that bore us, and the Breasts that gave us suck? Every one ought to bow down, and go heavily as one that mourneth for his mother, by reason of her Divisions * No Church so fair in this World, as to be without spot and wrinkle; none so happy, as to be wholly privileged from jars and dissensions. The Jewish Church in Christ's time was full of divisions, there were Pharisees, Sadducees, Essenes', &c. In the Church of Philippi, what contestations and tumults, broils and factions were there? and that not Oeconomical about meum and tuum, but Ecclesiastical, and in matters of Religion by those of the Concision, those evil workers, as S. Paul calls them. In the flourishing Church of Corinth, where there were so many Christians of the first magnitude, eminent for Religion and Piety; yet even here are strifes and divisions, inasmuch as S. Paul wrote his first Epistle to dissolve those factions, and repress those dissensions that were amongst them. In the Church of England (to come home to ourselves) there is Presbyterian, Independent, Anabaptist, and Quaker; and it may be said of our days, as in S. Paul's time at Corinth, There are divisions among us. In Paradise there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, only in Heaven there's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, full and perfect harmony without any discord, but we can't look for a Church triumphant here below. . What scandalous and irreligious Libels of factious Brains have been exposed to the public view of all Athenian Gazers? What indiscreet and Satirical Pamphlets have been dispersed by a malevolent Party to incite a dislike and hatred of the Government in Church and State? For Zions sake than I cannot hold my peace, but deplore the decay of Religion by the want of Union and Loyalty, and the defect of the practice of this ancient and heavenly Duty of Unanimity amongst us. Our Saviour left to his Church the Legacy of Peace, Joh. 14.27. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his Farewell gift, or, as S. Basil calls it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a largess dropped from a higher World, worth the keeping; therefore let us (in our several stations) endeavour the unity of the Spirit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the bond of peace, beating down all animosities, study of Parties, and obstinacy in Opinions, which breeds disaffection, and this humour grows impetuous * Animi inflammati ebulliunt ad certamen. , marching like Jehu, the Son of Nimshi, furiously, till it flames into open contention, giving to the restless Emissaries * Whatever the pretensions of Rome are to love and concord among themselves, yet their want of unity appears in their different Opinions, Schisms, cruel Wars, and in the contests between their Popes, and Acts of their Councils contradicting one another. Bishop Hall in his Tract of Rome, sets down 300 differences of Opinions, maintained in the Popish Church, recited by Bellarmine himself, the Arch-pillar of the Roman Synagogue. The many Schisms in the Church of Rome may be easily conjectured, when there were several Popes at the same time, one fought against another, and the greatest Conqueror wore the Triple Crown. The people were woefully divided, and many thousands of Christians were slain in those bloody Battles between Pope Vrban and Pope Clement. This Schism continued almost fifty years, one resident at Rome, another at Avignon. The want of concord and unity in the See of Rome is also demonstrable in their cruel Wars between the Popes and Emperors, called Bellum Pontificum; whereby all Europe at one time or another has been divided by Feuds and Factions. And the Popes not only thundered out their Excommunications against the Emperors, but also persuading their own Subjects to levy War against them, as if Christ had ordained his Sacraments, not to be Seals of Grace, and helps of our Faith, but hooks to catch Kingdoms, and rods to scourge such Potentates as would not, or could not procure the Pope's favour, and consequently has embroiled the Christian World in discord and dissension, in great and cruel Wars. It is a thankless work in the sight of God to improve his Worship by the dint of the Sword, and to found his Church, as Romulus did Rome, in blood. No such Sacrifices, no such Ambages of cruelty can be acceptable to the God of mercy and Prince of peace and pity. The bitter contention and envy of one Pope to another, speaks their privation or want of unity, one disannulling all the Acts of another, as Pope Stephen VI abrogated all the Decrees of his Predecessor Formosus, and so of many others. The like appears in their Councils, contradicting one another; the Council of Basil decreed for the Council against the Pope, and the Council of Lateran under Leo X. decreed for the Pope against the Council. The Council of Toledo did prohibit the Worship of Images; the second Council of Nice commands it. And so our Adversaries of Rome, who boast of entire Unity, may see their own vanity. of the Church of Rome, and growing Sectaries, great advantage, and to Satan no small occasion to laugh and triumph. It were well for us, if we would see or suspect the policy of the Devil, or his Agents, who envy our happiness, and take advantage either of our judgements depraved, or Natures corrupted, to make us their instruments to break our blessed unity in Church or State. And so while we are contending for shadows, we may be deprived of the substance, and be brought into irrecoverable confusion; therefore let brotherly love and unity be maintained in the World, standing fast in one Spirit, with one mind for the Faith of the Gospel * It is one evidence of the Truth of the Christian Religion, that Christ hath carried it on by means contemptible against all oppositions imaginable. Who could have thought, that a few illiterate Fishermen that had neither skill in Grammar, or knowledge in Rhetoric, should carry on the Truth in a Majestic simplicity? The Princes of the Earth being not only non-assistants, but all the great Monarches of the World opposing Christianity in the infancy thereof, whilst it was in the cradle, Acts 4.26, 27. King Herod's enraged jealousy burned so fiercely, that it sucked up the blood of all the male-infants within the Coasts of Bethlehem. And had not an heavenly inspiration diverted the Eastern 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the intended way of their return, their blood also should have run among the ingredients, and made up the dose to allay the fury of an angry Prince. Add unto this those fierce persecutions continuing in their height and heat, with a rage reaching up to Heaven, for the space of three hundred years, no storms could blow out the light of this Sun, clouds might cover it, but never extinguish it, because the Gospel is from God, the World cannot overthrow it, Acts 5.39. whereas all those Religions which the Romans, Greeks, and all the Gentiles went a gadding after before the advent of our Saviour, are all come to nothing, and the rest risen since shall shortly be destroyed with the brightness of his coming, 2 Thess. 2.8. therefore stand fast in an united conformity, striving together for the Faith of the Gospel. , as Members of one Body under one Head, Jesus Christ. Which leads me to the second general: as the alliance of humane Nature, so the bands of a spiritual Consanguinity engages us to holy concord. Gal. 3.28. We are all one in Christ Jesus. Christ taught all alike to call God Father in the Lord's Prayer. All have the same filial Prerogatives, Gal. 4.26. Jerusalem above is the Mother of us all. All as one man's children have the same food provided them, like Aristotle's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such as are brought up with the same milk, 1 Pet. 2.2. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as S. Peter calls it, of the Word. For all Christians are Children of the same heavenly Father, Mal 2.10. regenerated to the same lively hope, Rom. 8.17. coheirs of the same heavenly Inheritance, redeemed by a Saviour that breathed out nothing but Love, Isa. 63 9 Joh. 15 13. sanctified and sealed by a Spirit of Unity. It is a Truth in the fourth of the Acts, there were many bodies, and but one Soul. I wish unanimity may so combine * The language of Constantine to his Synod of Bishops, has been applied by the Royal Charles of Great Britain, our most gracious Constantine, to his Senate at Westminster, or several Houses of Parliament: I shall be as glad of your future Union, as now I am of your welcome Meeting. the people of this Realm, and knit together the hearts of this whole Nation, as the heart of one man, in the defence of our King, our Law●, and our Religion, that (as Aristotle taught in his Ethics) though they be many in Body, yet they'll be but one Soul, Crederes unam mentem in d●●●bus fuisse divisam, as 'twas between Minutius Felix and his Octavius. God grant 'em a Soul that's one in will, and one in desire, one in resolution, and one in Religion; for united Spirits graciously consorting together by a sweet harmony of affections, tend not only to the glory of our Jerusalem to be as a City that is at unity in itself, but the Nature of our Religion specially requires it, and the honour thereof exacts it from us, because the Lord our God is one Lord. This Unity is Ointment which covering the head, and running down to the skirts, makes the Prince glorious, and the Subject happy; for where it is, there the Lord hath commanded the blessing. As difference of Languages hindered the erection of Babel, so disunion of minds the going forward of the second Temple, whose foundation is laid in Love. Surely Zion can as ill be built with discord of Hearts, as Babel could with discord of Tongues. God is not wont to be in the Whirlwind of dissension, but in the still Voice, and that heavenly Dove, the Holy Ghost, like the Halcyon only, builds his Nest in a calm. The garment of the King's Daughter, the Church, is of divers colours, though there be variety of Gifts, yet it should be like Christ's Coat, without seam, in veste varietas sit, scissura non sit. Lines, the nearer they approach to the Centre, the nearer they are to one another; those than are at the greatest distance from God, who are furthest off from one another in uncharitable differences. It was the great business of our Saviour's advent into the World, to make peace in Heaven and Earth, to reconcile men to God, and to one another, to take away all feuds, and to extinguish animosities, to bring to an agreement Tempers most distant (saith a Learned Divine) to make the Lamb and the Wolf lie down together. He came not to kill and destroy, but for the healing of the Nations. When the glorious Temple was built at Jerusalem, God would have but one Altar there, to show, quòd unum eundemque cultum inter omnes esse vellet; all that sacrificed there should have one and the same Worship, but one Altar typifying one Religion, one heart, and that it might be unto the people ut vinculum sacrae unitatis, a bond of sacred union. And this is the noblest Argument that can possibly be discussed to compose distractions, and allay the animosities, which particular respects, private interests, and parties of Religion have raised among us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be of one mind in the Lord; for it is not enough, concordare, to agree, but we must, convenire, come together, and not only so, but consentire, agree in Judgement, that we may be brought cohabitare, to dwell together in unity. O how happy a thing it is to see the Church's Children spread themselves like Olive-branches round her Table in a peaceable and flourishing manner. Honour and Riches are insensibly multiplied upon a Nation that seeks its glory by a dutiful submission to its lawful Prince, while it looks upon Union as the best Accommodation and choicest Treasure, the Heavens and Earth conspire to make it plentiful and abounding in all wealth and opulency. Deut. 28.2, 3. 4, 5, 6. As those Pigeons then which having drunk of the River of Life, held up their Bill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jointly together in token of thankfulness: So let us all praise God with one accord in the Temple, being of one heart and one Soul, mind and judgement, because the Lord our God is one Lord. Deut. 6.4. Mark 12.29. And what the Idea of the World could not, the sacred Pages and Volumes of holy Writ have discovered of the Deity, the Co-eternity of the Son of God with the Father, the procession of the Holy Ghost from both, the Unity of the three in one uncreated Essence; 1 Epist. Ch. 5. ver. 7. For there are three that bear record in Heaven, (saith S. John) the Father, the Word and the Holy Ghost, and these three are one. Thou art my Creator, my Redeemer and my Comforter, which makes the question past all question, and needs no further disputation, I have none in Heaven but thee. The desire of this Celestial place and state, causeth the Royal Prophet to despise all transitory flashes and sparks of earthly pleasures, which is the second part, viz. Low in a positive determination, And there is none upon Earth that I desire besides thee. The Princes and Monarches of the World, who are retinued with all the Equipage of Greatness, and strange variety of delights; being liberally and abundantly provided for; Silver, Gold, and Jewels are theirs, and all Creatures in the Earth, and the Air and Water are pressed for their service: yet all these enjoyments are nothing without thee, None upon Earth I desire besides thee. Et tecum non, the negation is personal, no man for his favour, no Creature for its excellency that I desire in the least comparison of thee. For the treasures of this world are but gilded Thorns and concealed Miseries; and yet how many Shrines and Altars are there erected in men's hearts to this great Idol of the World? Most scarce acknowledge any other God but this Golden Calf, to which they pay their servile devotions. And when thoughts stream towards wealth, Rivers are but draughts enough for them. Quod naturae satis est, homini non est, as Seneca, that grave Moralist, speaks of Alexander, who had swallowed up Darius and the Indies, and yet in those floods did thirst, and in that surfeit was hungry. If the Earth were a Centre of Diamonds, and did the Heaven's shower down Pearls into Diana's lap; and could we enjoy the Land with its Minerals of Gold, and the Sea with the greatness of its Treasure, sending Ships to Tarshish, and fetching Spices from the East in the Navy of Hiram; all these things can't satiate the desires of the Soul, but are miserable fruitions without the glorious Trinity. Then when others lay up on Earth, Heaven shall be my Treasure. For the favour of a Prince is but a pleasing snare without thee, and therefore non est in terris, there is none upon Earth I desire besides thee. The World is a Theatre of sorrow, a warfare and a bondage, all are prisoners, some in golden Chains, others in Iron; some slaves to poverty, others to riches, some to honour, others to meanness: And all these are interwoven with mixed varieties, as pain and grief, pleasure and sadness; so that the greatest happiness that the world can afford, is not able to fill the unlimited desires of the heart, but God only. For the world (the Fool's Paradise) is full of Vipers, the obscure print of unsound joys, a dreamed sweetness, and a very Ocean of gall; and so there is nothing on Earth that I desire besides thee. Mundo utamur, use we may, but not adore the Creature; we may look upon fair this picture as the work of the Almighty, but not esteem it for a Deity or a God, like the foolish Egyptians, or those Persians that gave veneration only to the lustre of their Jewels. The Christian account (as to Divine Arithmetic) is cast up for another world, Psal. 90.12. to be a Denizen of the New Jerusalem, an Heir of Eden, a Peer of Paradise, a Pearl of Virtue, a Star of Glory. Although we are Sojourners here * A Christians life is a mere pilgrimage, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We are all strangers and pilgrims, therefore let your conversation be in Heaven; and well may I with S. Paul advise you so to do, because it is the chiefest Principle in Christianity; for as the Stars move in their several Orbs, and the Planets in their Circles, so a Christians Sphere is above in Heaven, there he performs all his regular motions. , however we are Muncipes Coeli, Freemen of Heaven, Inceptors in Happiness, Probationers for Glory, and have the privilege to be called and owned by God as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Fellow-Citizens of the Saints; walk therefore worthy of this honourable City, whereof you are Members, and worthy of the Parents from whom you descended, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Thucydides * Thucydid. l. 4. . A Christian is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one that lives in the Confines of Heaven; so that whilst he is here on Earth, he wants but the courteous hand of Death to put him into possession, and give Livery and Seisin of that above. 2 Cor. 5.1. Heaven then is my home, the Creator my Father, the Judge my Advocate, the Spirit my Consolation; therefore there is nothing on Earth that I desire besides thee. The opposition of Notes on both (being the second general) now appears. First, In primacy of Order, King David is the glass in which we may behold Christian practice. In his thoughts Heaven takes the precedency of Earth, Whom have I in Heaven but thee, O Lord? This is his first care to seek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Kingdom of God, here is the primum mobile that moves his heart, his will, and his affections, Heaven: then the desire on Earth follows after; and it is honour enough for this vile Earth to wait upon Heaven. Let us not now chaffer Heaven for Earth (as sottish Indians truck away Over for glass) and for the gaudy nothing of this life, hazard our immortal Souls to everlasting flames, and for the toys and vanities of this world lose an Eternal Kingdom, and for a glorious mortality bid adieu to Heaven, which ought to have the precedency in our heart and affection. Open our eyes, O Lord, that we may see those glorious rays that stream from the Divinity, and so beautiful an object will be enough to draw and attract our hearts unto thee, echoing forth the Anthem of the Text, Whom have I in Heaven but thee? And there is none upon Earth that I desire besides thee. Secondly, Take it in the sense of the Verbs, habeo & desideravi; habeo in Coelis, I have in Heaven; desideravi in terris, I desire on Earth. Here we tyre ourselves with a restless fancy, still wandering through the Creation, but never finding any satisfaction; but in Heaven there are all things that may delight us, and solace the faculties of our Soul. For God is a plenitude of light to the understanding, a multitude of peace to the will, Eternal joy and consolation to the memory. And in Heaven all our desires shall be satisfied with fruition, and those excellencies will always supply new and fresh desires to the Soul, which in the beatifical vision shall enlarge into that vast and infinite satisfaction, that it shall be lost in the enjoyment, and most happily plunged in that fruition which we shall never fully understand, but be still more and more happy in having pleasures so great as to transcend our knowledge. How glorious is that Sun that sets not! and how clear is that day that is not chased by the darkness of the night! Heaven is that resplendent residence, and of this bliss, there is such a fullness, that our heads are too thick to understand it; or if we were able to understand it, yet our hearts are too narrow to give it entrance; or if our hearts could hold it, yet our tongues are too stammering to express and utter it * Mens deficit, vox silet, non mea tantùm, sed & Angelorum. S. Ambrose. . If the Heaven were fuller of Stars than it is, and if this lower World were adorned and illuminated with as many Lamps as 'tis capable of, yet would they never be able to supply the absence of one Sun. Neither can the sons of men, with all their Lamps and Torches of Reason, make up the least shadow of Glory, the least appearance of Heaven. There's such depths, such Pleonasms, such Oceans of perfection in a Deity, as it exceeds all intellectual capacity; for it is such, as eye hath not seen, ear heard, nor yet entered into the heart of man to conceive, what the Almighty, the great Being of Being's, hath prepared in Heaven for those that fear him. And though some vessels contain more than others, yet all shall be full, there shall be no vacuity or want in any. Lastly, Take it in the diversity of the prepositions, cum & praeter, nothing with, nothing besides thee, O Lord! Heap up all the riches of the world into one pile, till they reach the Stars, and charm all the delights of the world into one Circle, and enjoy them freely; yet there is a desire in man, which looks above them; for whom have I in Heaven but thee? And there is nothing on Earth that I desire besides thee. The Organ of a Christian Ear is not for Earth, its music is mixed with too many discords, 'tis Heaven it aims at, the Angels with whom it would consort, and the melody of the superior powers that yields the most absolute concord. This is the Psaltery that King David sings to, and is the true Ela of a Christian; Whom have I in Heaven but thee? And there is nothing on Earth I desire besides thee. How miserable are they then, whose pleasures only divert them from God their Maker; and have no other Apology for their Neglect of Heaven, than what Sin can make? that court the World, and for a fading Embrace exchange a Diadem of Bliss, a Crown of Glory? And here let us raise our Thoughts from Earth to Heaven, because the glorious Trinity is a fairer Object for Contemplation: For in the Glass of the Trinity we may behold all Felicity; it will be joy to man's Soul, health to his body, beauty to his eyes, music to his ears, honey to his mouth, perfume to his nostrils, whole happiness to every part. Therefore let us no longer dote upon this Molehill of Earth, or prise its artificial complexioned Pleasures, Structures of Cedar and Vermilion, Garments and Embroideries of Aholiab, Tables of Delicacies, Couches of Ease and Ivory; all things here below are but Bracteata Foelicitas, Copper leaved with Gold. If we do but behold the Pavement of Heaven stuck with Stars, as so many sparkling Diamonds; how despicable and mean is the stateliest Palace of the greatest Monarch? If the Hang be so precious, what must we think of the Room? If the Frontispiece be so glorious, what are those better parts yet unseen? Magnum & mirabile sub tanta Majestate. O think then what Treasures, what Riches, what Excellencies are in those Courts above, where the Gates of the New Jerusalem are beyond the Orient Majesty of Pearl, and Streets more splendid than pure Gold; where there is no need of the clear Light of the Moon, nor the bright Beams of the Sun! What ineffable Glory is in God, the Light of those heavenly Tabernacles? Consider but the Eternal Joys of that place, and how heartless and dying is the best of worldly pleasures? Nay, were the whole World turned into a Seraglio of Delight, and every Region into an Arabia; could every Field become a Paradise, and every Object that we meet with, bring with it a Magazine of pleasure; had we all the Enjoyments this Life could triumph in, yet without God we should find them dismal Fruitions. Heaven doth as far surmount all these things, as the Celestial Sphere doth this Earthly Globe. And so the Proposition is made good, That Heaven is a fairer Object than Earth for our Contemplation, even the glorious and Eternal Majesty of the holy Trinity, that is enshrined in an Unity of Essence. And Pythagoras, that old Samian Philosopher, made Unity the Original of all Things, and the Cause of all Good in the World. And the Fathers under the Allegorical vail of that Unity, discover an undivided Deity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if That and God were so inseparably linked together, that the thought of man could not possibly part them asunder. 'Tis a pious Exhortation that S. P●ul gives the Ephesians to holy Concord and unity of Spirit; Eph. 1.4. and lays it down with a triple Argument, (knowing that a ●hree-fold cord is not easily broken) and admits of no separation at all, unless they would seem to dissolve their Religion: There is one Lord, whom Christians obey, and therefore no distraction by service; There is one Faith, whereby they believe, and therefore no division by Creeds; There is one Baptism, whereby they get entrance into the Church, and therefore no distinction by initiative Grace: and these three are more peculiarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Trinity of Unities, wherein God by the Ministry of the holy Apostle, appears to his Church as it were in the shape of three Angels. Silence now, ye warbling Birds, Consorts of the World be still, and hear the Harmony of the Royal Prophet sung in an admirable Air, tune the Instruments of your hearts unto it, Thou art my portion, thou art my riches. I love the beauty of thine House, which is no other than thine own Essence, and the sole aim of my desire is the place of thy Glory. The Diadems and honours of this world are of a short standing, and nothing comparable to that Royalty which is everlasting, and to that Kingdom which knows no end. This World is an Ark wherein are clean and unclean Beasts; a Park where Goats and Sheep live together; a Net where good and bad Fish are found: But in Heaven nothing that is impure or imperfect can have entry there: In that fair place Solomon's wisdom will appear folly, his knowledge ignorance; Absolom's beauty shall be there deformity; Samson's strength shall pass there for feebleness, and the riches of all the Kings of the Earth shall be there as poverty. The longest term of life in our Forefathers will appear a death; for in Heaven it is in triumph above the reach of dull mortality. A man may enjoy the light of the Sun, and walk in its glittering rays, and now and then give a glance upon it, though we cannot keep our eye fixed upon its globe to behold its glory; we may behold its beams refracted through a cloud, but we may lose our sight by gazing on it in its naked beauty; for according to an Axiom in Philosophy, Excellens objectum laedit sensum. Pliny prying into the Mountain Vesuvius, to discover the fiery eruptions of Nature's Kiln, procured his death by his too bold attempts into the mysteries of Nature. Surely it cannot but be dangerous to be too inquisitive into the Mysteries of the Trinity, which ought rather to be religiously adored than curiously searched into, and requires not the natural Optics or Eye of Reason, but of Faith. Reason can't ●ore delight in a demonstration, than Faith does in revealed Truth. As the Unity of the Godhead is clear to the Eye of Reason, so the Trinity of Persons, that is, three glorious Relations in one God, is as certain to an Eye of Faith Faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 11.1. the evidence of things not seen, saith the Apostle. 'Tis an Eye that can behold an absent Object. A hand that can fasten upon what is not, can grasp things in their first possibilities, and the bare will of the Deity to produce any thing, and gives us the knowledge of that Theological and stupendous Mystery, even the Trinity in Unity; or that the Deity, which is essentially one, is substantially three * See Zanchy, de tribus Elohim, & uno Jehova, lib. 1 cap. 2. . The Soul imprisoned in a body, can but darkly conceive of spiritual Being's, those that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the greatest apprehensions, do but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they have some broken and scattered notions, which can't represent heavenly Truths in their proper Species, so vast is the disproportion between Divine Mysteries and a finite Understanding; for humane Wit knows not things here below, how then can it be satisfied in the search after Divinity? If he whom our Saviour cured of his blindness, saw men as trees walking, in what sh●●e shall they discern Evangelical Truths, who have yet the scales upon their eyes? Now there is a Curtain drawn, if we are so bold to lift it up, we may justly be struck with blindness, even in those things which before were exposed to our view. It is enough that God makes us of his Court, though not of his Council: That we may be free, though not to rifle his Cabinet, yet to sit at his Table, no matter whether on the right hand or left in his Kingdom. Why should we strive with danger, for what we may be ignorant of with safety? In such things admiration is better piety than apprehension. Nothing breeds more Atheists among us than this (the first spawn of sin) Curiosity, which plucks still at the forbidden Tree. The Arminians will find a reason in us of God's Decrees. The Socinians also will have a reason of his Mysteries, except they see, they will not believe. Our sight now doth disperse and lose itself in the immensity of the extent; for who hath beheld it, that he might demonstrate it? Not the Angels, for they cover their faces, much less we that dwell in houses of clay, and have that ignorance and guiltiness those glorious Seraphims are freed from, Isa. 6.2. that cried one to another, and said, Holy, holy, holy. One of the Ancients glosses finely upon it, Vnum Jehovam celebrant repetendo unum & idem (Sanctus) trinum agnoscunt ter repetendo quod uni tribuerunt: A Trinity they acknowledge in that blessed Unity of the Godhead, whilst they repeat thrice, Holy, holy, holy; three in one, and all three but one God. Many of God's incommunicable Properties and Works have (though most unjustly) been attributed to false Gods, as Eternity * O Pater, o hominum, divumque aeterna potesias. Virg. Aen. , Omnipotency † Teque Omnipotens Neptune invoco. Cic. Tusc. l. 4. , Creation ‖ Ovid. Met. l. 1. of Heaven and Earth, Divine Providence * Jovis nutu & arbitrio coelum, terra, mariaque reguntur. Cic. de Fin. , and the like. But it never came into the mind of any Idolater to think his God to be three in one; therefore let us not furnish our heads only with Speculations, but laying up Divine things within our hearts, and drawing them out into our lives in order to practice, that we worship one God in Trinity, and Trinity in Unity; neither confounding the Persons, nor dividing the Substance, as it is in the Creed of S. Athanasius. The Deity is the ground of our Adoration; and as it is necessary for every one to be established in this truth, that there is a God, so likewise that there is but ‖ Vnitas Divinitatis Personarum pluralitate multiplex. S. August. one God, and not a plurality, as the blind idolatrous Heathen imagine. We ought then to make God the object of our highest admiration, and of our greatest love, to offer Sacrifices of Prayers and Praises to him, in all our ways to acknowledge him, and cheerfully do what he commands; to trust in him, and depend upon him: for our life is lent us for no other end but to be mindful of Eternity, and cast up our eyes to Heaven, our future happiness. Anaxagoras being asked wherefore man was made? replied, To behold the Heavens. Psal. 8.3. For not a Star sparkles there, but is a Preacher and Herald to the Majesty of its Maker. Empedocles likewise being demanded why he desired to live in this world? answered, only to contemplate Heaven. Christianity is a kind of religious Astronomy, the contemplation and study of Heaven. No Geometry or measuring the Earth in the Christian Mathematics, unless it be that our Souls might more easily take footing in Heaven. And as Philosophy describing Lines drawn from the Centre of the Earth, may go to the Circumference of the Heavens; so, according to our comportment in these short moments, (wherein are comprised the Lines of Life, which we are to live on Earth) shall be the definitive Sentence of an Eternal abode. Our true happiness depends upon our well management of our time here; and it highly concerns us to foresee what will be our future state: For in this life we sow those seeds, whose fruits either of misery or happiness, we shall gather in another World, and reap them in Eternity. Let the serious consideration how short our time is on Earth, enforce upon us a care of redeeming it, and use it not to the maintenance of wickedness and vice, but the promotion of true Religion and Virtue; that our future state may be as happy, as it is sure to be lasting. There are but few that consider, that their time here on Earth, is but a Prologue to an everlasting state. In this vast Eternity you must live; why do you not let your thoughts be more upon it? Your minds that love to count the days of this narrow life, extend themselves unto Eternity, where there are no limits at all. Tell the torments of everlasting Fire, the aching thoughts (if you can) of a burning Soul, that fries in the Wrath of God to eternal Ages: Then number the Joys of Heaven, tell the Notes of that Celestial Choir, the Hymns of Praises that they sung; and though thou hadst a head as big as Archimedes, that could tell how many Atoms of dust were in the Globe of the whole Earth; yet all these were but as a single Atom, in comparison of those endless joys or sorrows. And it is an Oracle of infallible truth, and a promise that remains for ever to the righteous; Your joy shall remain, Joh. 16.22. none shall take it from you. Therefore Heaven is the most lovely, amiable and most desirable object. The Enjoyments of Riches, Honours, Kingdoms, Feast with us in this World, are but short and transitory; but in Heaven there shall be an eternal Feast: The Jubilation of the Lamb shall be for ever, and shall be extended to the vast duration of Eternity: O my Soul, why dost thou not aspire, and mount up to the Centre and Light of Glory, to the Fountain of Beams and Brightness, from whence thou wast derived? How happy shalt thou be, when thou shalt lay down corruptible rags of Earth, and being delivered out of the Prison of this wretched Body, may'st be thought worthy to hear the sacred Songs of that Celestial Harmony, and the Praises of the King Eternal of that glorious Empire? How accomplished shall thy Honour and Glory be, when it shall come to thy turn to sing a gracious Hallelujah? Join unto all this the pleasure there is to live in the company of Angels; to enjoy the grateful conversation of all those excellent and sublime Spirits, where Angelical Troops make ravishing Music; and to behold Armies of Saints, more bright than the Stars of Heaven; to contemplate the Sanctity of the Patriarches, the Hope of the Prophets, the Crown of Martyrs, the white and flowery Garland of Virgins. And as for the Sovereign King, who keeps his Residence in the midst of that glorious People, what tongue is able to speak his praise, O Israel! Now how goodly are thy Tabernacles, how delightful thy Pavilions! Gardens watered with floods and fountains are not so flourishing, nor are the fruitful Valleys so abundant. Let us not then suffer ourselves to be abused any longer with the delusive appearance of this World, but fix our Eye on Heaven, because it is a fairer object than Earth for our contemplation; joining with the Royal Prophet, as it is in the Verge of the Text, Whom have I in Heaven but thee? All the Blessings that we do enjoy, are the sweet influences of Heaven upon us, Spiritual or Temporal. First, Spiritual Blessings in heavenly places, arise from no other Spring, and are Irradiations of the Trinity, and the great kindness of Heaven to Mankind, in relation to these Souls of ours. The Father, Son, and Holy Ghost have all done their parts for them: The Father gave his only Son, the Son gave himself, left his Glory, and endured the bitter Death of the Cross, merely to keep our Souls from perishing. The Holy Ghost is become (as it were) our Attendant, waits upon us with continual offers of his Grace, to enable us to do that which may preserve them. These things all the Persons work equally and inseparably in respect of the Cause and Effect. It is a Rule in Divinity, That all the Works of the Trinity ad extra, are common to the whole Trinity, God the Father, Son, and Holy Ghost do cooperate and work together, for what one doth, all do; yet in congruity we attribute a distinct Act in regard of the Order and Object. (1.) The Father Creates, Gen. 1.1. In Order the original of Action is ascribed to the Father, Joh. 5.17, 19 (2.) The Son Redeems, Gal. 3.13. The Nature and Manner of Working, to the Son, Joh. 1.3. Heb. 12. (3.) The Holy Ghost Illuminates, 2 Pet. 1.21. The Efficacy and Power to the Holy Ghost, 1 Cor. 11.12. The Father is to be adored, as altogether of Himself. The Son to be glorified, as that Consubstantial Word. The Holy Ghost to be magnified, as that Coessential Spirit, eternally proceeding from Both. The Three Persons in the Trinity is the Object of our Faith, and we daily own it in our Creed. (1.) We believe in God the Father, who made the World. (2.) In God the Son, who redeemed all Mankind. (3.) In God the Holy Ghost, who sanctifies all the Elect People of God. An Unity of Essence, and a Trinity of Order; Ordo Originis, though not Regiminis; Co-ordinativus, though not Sub-ordinativus; of Priority, though not Superiority; a First, a Second, and a Third, though not a higher, lower, and lowest; Deut. 6.4. 1 Cor. 8.6. for the Lord our God is one Lord; the Godhead or Essence of God, is one undivided. * This Tradition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was a point of great discourse amongst the Ancients; it was the great Principle on which Parmenides founded his divine Ideas, delivered by Plato: Platonicae ideae ortum habuerunt ex Parmenide, cujus magnum principium fuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one and many: one in the Architype Idea God, many in their individual Natures; or otherwise it relates to the Unity of the Divine Essence, and the Plurality of Persons; for the Platonists speak much of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Trinity. Parmenides (who followed Pythagoras) is brought in by Plato, philosophising on that old Axiom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, One and Many; and determined thus, That God was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. one Divine Essence; he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one immutable Being; he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one Eternal Being. This Plato discourseth in his Philebus at large, showing how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, One, was Many, and Many, One. And it is not only good Philosophy, but sound Divinity, the Godhead considered diversely; for the manner of Being, is Three Persons in One Essence; the Father, the Son, and the Holy Ghost, 1 Joh. 5.7. The Father is the First Person of the Trinity, having Foundation in none, of Personal Substance. (1.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Not begotten to the Father. The Son is the Second Person of the Trinity, having Foundation of Personal Substance, of whom he is eternally begotten, Joh. 5.26. (2.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Begotten to the Son. The Holy Ghost is the Third Person in the Trinity, having Foundation from the Father and the Son; from both which he especially proceedeth, Joh. 14.26. (3.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Proceeding to the Holy Ghost. Here is a threefold Unity of Persons in one Nature, of Natures in One Person, of Natures and Persons in One Quality. In the First is one God. In the Second one Christ. In the Third one Spirit. All this Unity is but to usher in a single Deity. S. Paul concludes all with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, There is one God, Eph. 4.6. And the Soul carrieth an Image of the Unity of the Godhead, and Trinity of Persons, in that there is one Soul with three Faculties, of Understanding, Will, and Memory. Let us all now lift up our heart and voice, and praise God, chanting forth the Anthem of the Seraphims, for the Redemption of the World by our Lord Jesus Christ, the Second Person of the Trinity; concluding with S. Basil's Liturgy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, O God our God, who hast sent this heavenly Bread, the Food of all the World, Our Lord Jesus Christ, to be to us a Saviour, a Redeemer. Therefore with Angels and Archangels, and all the Company of Heaven, we laud and magnify thy glorious Name, evermore praising thee, and saying, Holy, holy, holy, Lord God of Hosts, Heaven and Earth are full of thy Glory. Secondly, As Spiritual, so Temporal Blessings are the product of Heaven. This Day is a signal Instance, and carries with it the Pomp of Blaze and Splendour, as it is the Anniversary of His Majesty's happy Birth and Nativity. And that Divine Providence that brought him this Day into the World, hath led him by the hand of his visible goodness. Ever since he entered the porch of life, and walked upon the pavement of the Earth, he has had the Royal Charter of Heaven, and enjoyed the testimony of God's special care, even a Writ of Protection; 1 Chron. 16.22. Touch not mine Anointed, do my Prophets no harm. His Life hath been a continued Series of Divine Favour. The Adversary hath not been able to do him violence; the Son of wickedness could not hurt him: but he hath smitten down his Foes before his face, clothed them with shame, and wounded them that hated him. The great Majesty of Heaven was a Helmet of Salvation unto him, a strong Tower of Defence against his cruel Enemies, Domestic and Foreign, at home and abroad. First, Cruel Enemies at home, who invested their Sword with the Authority of Law, and made themselves after the Image of a King, and usurped the Seat Royal, changed the Kingdom into a State, and Monarchy into a Commonwealth. This was in the time of our late Troubles and Confusions, when Monarchy was shaken off, Religion and Property were lost, and Laws and Liberty were with no small violence invaded, (being as in the days of Jeroboam) whoever would, 1 Kings 13.33. were consecrated Priests of the high places. And when Soldiers turned Preachers, every act of Providence that seems to favour their Designs, shall be the voice of God: Every opportunity to do mischief to such as they oppose, shall be interpreted a Command from Heaven to do it. Judg. 5.23. Curse ye Meroz was the Text, Rapine and Plunder the Comment and the Use. Wars sounded as loud from the Pulpit as the Drum, as if it had been the task of the Heavens to kill and slay, and for its Arms hung in the Zodiac Man's Anatomy, to show they were born with those that arose o● the Dragon's Teeth in the Poet, Mutuis perire gladiis, to bleed to death on one another's Swords. And here I may lead your thoughts to the unnatural Civil War in our British Isle, when Tribe did rise against Tribe, Brother against Brother, Marte cadunt subito per mutua vulnera fratres. Ovid. And the sight of one Aceldama, one field of Blood will raise men's careless thoughts to a due valuation and grateful apprehension of the comforts we enjoy under our most Gracious Sovereign. He that has escaped with him, in Job, to bring news of rapine and violence, can best tell us what it is to see a flourishing Land become a Sea of Blood; because War plays Pliny's Cockatrice, annoying whatsoever it doth touch. He can tell us what it is to see the Horse in equal state with its Rider, both of them weltering in their own gore. He can show us what it is to see the obedient Son run over his slain Father to escape the hands of his own Executioner. He can show us what it is to see the burning of Cities, and the woeful Inhabitants martyred in the flames. Is not every Siege the Funeral of a City? * Quot obsidia, tot urbium funera; quot pugnae, tot hominum lanienae; quot agmina, tot ruris supplicia; quot turmae & catervae, cohortes & acies, tot suriae ad exitium agrorum & hominum armatae. Putean. in stat. bell. & pacis lit. every pitched Battle a Massacre? If a Samuel, 1 Sam. 15.33. hue Agag in pieces: a David, in the heat of War, falls a cutting Ammonites, 1 Chron. 20.3. Sin, Satan, and War have all one Name, Evil is the best of them. The best of Sin is deformity, the best of Satan enmity, the best of War misery * The Turkish History makes mention of the Scythian Tamerlane, when he walked amongst the slain a●ter a bloody Victory against the Muscovites; He accounted those Prince's unhappy, which by the destruction of their own kind, sought to advance their own honour, protesting himself grieved, even from his heart, to see such sorrowful tokens of his Victory. . It is no wonder now to complain (as the Orator to the Athenians) whatsoever they gain in their thrifty Peace, they are deprived of by those consuming Tumults; for what Paradise is there under Heaven, which a lasting War will not easily turn into a Wilderness? Many in this N●tion have witnessed the truth of it with their eyes, and its horror with their tears: by these inconveniences we may judge of the benefits of Peace, and may see what gracious opportunities it doth yield for the practice of Religion and Godliness. We may behold with joy and thankfulness, that the Ark, the Testimony of God's presence, which was long held captive among the Philistines, is now returned and happily settled among us; and that his Worship is duly performed in his Word and Sacraments. Let his lungs waste in his breast, let his spirits decay, let his tongue languish to a perpetual silence, that will not beseech God to establish this blessing as firm as the days of Heaven, and wish its continuance. O then pray for the Peace * Pulchriùs vomer quàm ensis splendet, bidens quàm hasta; meliùs ferro vervacta agrorum, quàm agmina agricolarum proscinduntur, saith Puteanus. of our Jerusalem that love her; and consequently, for the life and prosperity of the Monarch of Great Britain, King Charles II. our dread Sovereign, the light of our eyes, and the breath of our nostrils, Lam. 4.20. who causes malignant vapours to vanish, and dispels those clouds of mischief by his Princely power that would turn Religion into Rebellion, and Faith into Faction, cry up Privilege to invade Regal Prerogative, and under the notion of the Preservers of our Peace, and Defenders of our Liberties, reach out their hand to turn the stream of Royalty, and subvert an excellent Monarchy into a Tyrannical Republic. The Fallacy having been put on the Kingdom, and Cheat acted once before, it will not easily prevail with men of sober and rational judgements, to renounce their Religion (the best in the world) or their Loyalty and obedience to the best of Kings, whose Princely Goodness is not more tender of the Imperial Crown and Dignity, than of the Peace and tranquillity of the Subject. The one as it regards Royal honour, the other the care of his People, to cause Religion happily to flourish, and Liberty, Laws and Property to be safe and inviolable, (with the Blessings of Heaven) notwithstanding the subtle insinuations and cunning stratagems of the old Enemies of Monarchy and the Church, to throw us back into a relapse; which reminds us of the late Rebellion, when men in Buff durst proclaim themselves the only Legal Authority of the Nation: and these, like a mighty Torrent, did drive all before them, with an unruly violence, broke down the banks of Ecclesiastical Discipline, making no difference betwixt things Sacred and Common, swallowed up Churches with their Revenues, and laid desolate Sanctuaries of Piety and Religion. Here we may wail out an Epicedium, War and desolation, poverty and paleness, and garments rolled in blood, hearing the woeful groans of dying men, and bitter lamentations of Children for their Parents. The Orphan blubbers his cheeks, and sighs with Elisha, O my Father, my Father. Now David breathes out an Elegy, and, O Absalon, Absalon! my Son, my Son! And Rachel likewise weeps, and will not be comforted, because they are not. These were the miseries this Kingdom groaned under, after the Barbarous and horrid Murder of that Glorious Martyr King Charles the First, of ever Blessed Memory. And so it continued under the heavy yoke of an insolent Usurpation, till his Majesty's happy Restauration, actual Government, and gracious Reign over us in peace and quietness, security and freedom. We own the happiness of these temporal enjoyments, (under God) to the prudent Conduct of Regal Majesty. And here take this Thesis or Doctrine by way of affirmative Position. If the Church be deprived of Kingly Majesty, she is as apt to be infected with homebred Errors as Foreign injuries; for when there was no King in Israel, Judg. 17.6. every man did what was right in his own eyes. We see then the Office of a King is attended with as much burden as Jurisdiction. He must encounter with Adversaries. For has the holy Oil been poured upon his Head, and the Crown settled upon it by Divine Providence, which overrules Nature? He that has given him the Crown, gave the Sword also to secure and guard it: and as it was Judah's Prerogative to sway the Royal Sceptre, so also to yield Protection: for the King is Custos utriusque Tabúlae, Defender of the Faith, and a Nursing Father to the Church. And the Princely Power, and Sovereign Authority (with God's Blessing) may still preserve the true and ancient Constitution both of Church and State from Anarchy and Disorder, from Popish Superstition and Fanatical Faction. For the King has his Authority over us from Heaven, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lord sets up Kings, saith the Father: And, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Kings are from God, says the Heathen. Therefore I must be subject, purely out of Conscience, for the Lord's sake. The Religion of the Church of Rome (like the Laws of Draco) are written in Blood, and advanced by Policy, and propagated by Violence: their Vow of Poverty is such, as to covet Kingdoms, their Humility is such, that they tread upon the necks of Emperors, their Charity is such, as to kill Kings, making black TREASON a glorious Act, and to merit the brightest Crown of Immortality, and highest Seat in Heaven. Whereas Christianity never used the Sword (the Kingdom of Heaven is another kind of Warfare) Christianity came attired into the World with the white of meekness, 2 Cor. 10.4. humility and patience. Christ, the Prince of Peace, never pulled the Crown from any Prince's head, but commands the payment of all Duties to Caesar, and acknowledgeth Pilat's power to be from above. Nay, when our blessed Lord had power with his Ego sum to strike all his Adversaries to the ground, or caused Legions of Angels to have stood in his just defence to revenge the injury of the People, the violence of the Soldiers, Mat. 26.53. Joh. 19.15. Mat. 27.27, 28, 29. Luke 23.11. Mark 15 15. the scorn of Herod, the judgement of Pilate, yet he yielded himself patiently to suffer; to teach all his Disciples, that resistance is an affront to Divine Authority. This was the Spirit of the great Exemplar of our Religion; this was the Genius of his Doctrine and his practice. Nor did any of his Followers ever rebel against their Prince, usurp the State, or disturb the Government; and though it was their unhappy Fate at first to be accused as Factious and Seditious, yet none were better Subjects, nor testified their Allegiance more to Authority. S. Paul in the days of Heathen Persecution and Tyranny lays down this Hypothesis, There is no Power but of God: the Powers that be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are ordained of God. If Religion be pretended, an Heathen must not be resisted. If Tyranny, 'tis damnation to oppose a Nero. They that resist, shall receive, Rom. 13.1, 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the wrath and judgement of God, saith the Apostle. This made the Primitive Christians, those noble Spirits, where they could not comply, to suffer, and thought it the greatest piece of devotion to be patiented under all oppositions. They were so far from conspiring into tumultuous Combinations, that they freely offered themselves to the fury of their Enemies, and quietly suffered all extremities of death and torment, choosing rather to be crowned Martyrs for Religion, than be punished as Traitors for Rebellion. It was not disability *— Si hosts exertos agere ●●llemus, non deesset nobis vis ●●merorum & copiarum: Vestra omnia implevimus, urbes, insulas, castella, municipia, conciliabula, castra ipsa, tribus, decurias, palatium, senatum, sorum. Cui bello idonei non prom●ti suissemus. etiam impares copiis, qui tam libenter trucidamur? Si non apud istam disciplinam magis occidiliceret quàm occidere. Tertul. , but duty, not want of money, or Martial prowess, but a reverend regard to Imperial Majesty, as commanded by God, caused them not to avenge themselves. The ancient Martyrs in saddest days (as Tertullian tells us in his Apologetical Defence of Christians) had courage to say to their greatest Adversaries, Cruciate, torquete, damnate, atterite, probatio est innocentiae nostrae iniquitas vestra; Rack us, torture us, do with us what you will, or what you can, your iniquity is but the proof of our innocency, you think to weary out the Saints of the most High, Dan. 7.25. by inventing of greater torments; but the Sect ‖ Exquisitior quaeque crudelitas, vestra illecebra est, magis sectae nostrae plures efficimur quoties morimur. Tertul. Apol. of Christians is the strangest Sect that you ever read of, it is alured by those miseries whereby others are terrified. S. Cyprian writing to Demetrianus, the Governor of Africa, and Christian Persecutor. God (saith he) is the revenger of his Servants, when they are annoyed; therefore none of us resists, nor avengeth * Nemo nostrûm quando apprehenditur, nec se adversus injuriam vestram, quamvis nimius copiosus sit noster populus, ulciscitur— Odisse non licet nobis, & sic Deo placemus, dum nullam pro injuria vicem reddimus. S. Cypr. ad Demetr. himself of your unjust violence, though our people are numerous and able to do it. The innocent rest content with their undeserved punishments and tortures; and thus we please God the more, whilst we retaliate no injury. ‖ Euseh. Eccles. Hist. l. 8. c. 9 Eusebius tells us, That in the Dioclesian Persecution in Thebais, which was none of the greatest Countries of Africa, were slain, by various methods of cruel death, so many, that the Executioners were tired out. In the time of Trajan also, Tiberius the Precedent of Palestine, gives this relation in his Letter to the Emperor: I am weary with punishing and destroying the Galilaeans, who are called Christians, according to your Majesty's Command. It was the inspired patience and courage of these great † The World admires the Lacedæmonians and Romans, and they that had courage in any Age or place to die for their Country, they were so esteemed by the Heathens, that they had Statues erected, Pictures engraven, Titles of Honour inscribed; the World doing what it could to make their Names immortal, how much better to suffer for Christ? What Soul would not desire to have his Name enrolled in that Catalogue among the Cloud of Witnesses, who wandered up and down, destitute, afflicted, tormented, were stoned, slain with the Sword, sawn asunder, yet not accepting deliverance on unworthy terms, because they looked for a better resurrection, Heb. 11.35, 37. Heroes that blunted the very edge of Persecution, to tyre as the hands, so the wits of their Tormentors, to turn their pity at their suffering into envy at their patience, to hug their Stakes as so many horns of the Altar, letting fall * Magni animi est injurias despicere. Sen. de Ira, l. 2. c. 32. Absit itaque à servo Christi tale inquinamentum, ut patientia majoribus tentationibus praeparata, in frivolis excidat. Tertul. de bon. pat. not so much as a tear, lest it might quench some sparkle of that fire wherein they were (with Elijah) to ride to Heaven as in a Chariot; ignis igni remedium, 'twas this fire of holy Zeal and Christian Loyalty or Charity which out-burned that of Malice and Envy. And in the midst of the fiercest flames that Barbarism and Cruelty could invent, paid the Tribute of a peaceable subjection to their Murderers, and made unforced acknowledgements of the Right they had to their obedience. And the Church of England teaches no other Doctrine than what was taught by the Prophets and Apostles themselves, i. e. Obedience and Submission to Kings and Governors. In the Prophecy of Obadiah they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Saviour's or Deliverers. In Ezekiel's language they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shepherds, to feed and rule the People. In S. Paul's they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God's Ministers; nay Elohim, Exod. 22.28. Gods by Office and Deputation, to govern the affairs of men on Earth. The Apostles also charged those whom they employed in settling of the Churches, to put them in mind to be subject to Principalities and Powers, Tit. 3.1. and to obey Magistrates. And S. Peter's Exhortation is, Submit yourselves to every ordinance of man for the Lords sake, 1 Pet. 2.13. not only unto the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as supreme, but unto Governors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as being sent by him. Rebellion then is as the sin of Witchcraft, and Disobedience as the iniquity of Idolatry. 1 Sam. 15.23. For whosoever disobeys the Viceroy, affronts the Sovereign; they fight against God, and attempt to cross the Decrees of Heaven, and frustrate the Counsel of the most High, who says, Prov. 8.15. By me Kings reign. And it is the assertion of Plato, That a Kingdom is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Divine Good, which imprints on our minds a double instruction, to Fear God, and Honour the King, 1 Pet. 2.17. First, to adorn the Christian Religion with holiness and piety of life. It is Religion that ennobles man, erects his affections, and estates him in a happiness above Nature; altars his very being, and puts him in opposition to what he was before. Religion is the most effectual instrument to reform men's lives, and bring them into an hatred of their vices, which all Moralists, especially the Pythagoreans, after all their industry, despaired of. What Reports Diogenes Laertius, and Valerius Maximus make of Polemus, the Convert of Zeno, are but mean and low things, if compared with the Acts and glorious Success of Christianity; whose virtue and influence upon men's Consciences, inables them to subdue Self, overcome their Vices, check the impetuous force of their Passions, and withstand their own carnal and sensual Inclinations, the greatest and most noble Conquest. As the Lustre of Christianity was thus bright and glorious in the Primitive Constitution; so was the honour of its Professors, that they were of such piety and integrity, that their Adversaries confessed, that their Religion was their only ruin. Let us therefore be so steadfast in our Religion, unshaken in our Faith, so constant in our Devotion, and holy and unspotted in our Lives, that Wisdom may be justified not only of her Children, but Enemies also: which lays the greatest obligation on us to live the most holy and religious life towards God: For were we more holy and righteous in our ways, and did we walk in newness of life, we should more convince the World of the Truth of our Religion. Psal. 93.5. Holiness (saith the Psalmist) becomes (O Lord) thine house for ever. No garment becomes the Church so well, as the garment of Holiness. It is Sanctity that is the Church's Glory: It is the Ephod of Purity that is the Church's Excellency. Our first Creation set before us, as Hieroglyphics before the Egyptians, whose very Shapes and Figures were Doctrinal; and by a kind of Oratory, preached the Spectators Duty. What else means the Image of God in the Soul, but that it might continually act and work according to the Pattern, viz. Godliness, after whose Likeness it was created according to Holiness and Perfection, which it brought down from Heaven; that reflecting still upon the same Image, it might be holy as he is holy. 1 Pet. 1.15. For a holy life and Christian works, are the very way to the glorious Vision, and Fruition of the great God in an everlasting blessed Life: Therefore, Fear God, Rom. 6.22. and honour the King, which is the best Christian practice, and brings me to the next gradation in our Discourse, viz. to crown our Zeal with Loyalty to the King; for he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wears God's Image, and beautifies the World * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. ad Praefect indoct. Dei enim imaginem habet Rex, sicut Christi Episcopus. S. Aug. Vet. Test. quaest. 35. with Order and Government, whereby so many millions of men do breathe the life of peace and comfort. For sooner might a heap of Aunts be brought to an uniformity in motion, and those little bodies that play up and down the Air in a careless posture, to a regularity, than the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or popular sort, if they were not held in by the reins of Government; whither would the fury of men's passions lead them? if they were not bounded with Authority, if the rapacity of these Orbs were not slacked by the course of the higher Spheres, and subdued to an awful subjection; Religion would quickly feel a heavy Destiny, and the World be drowned in blood, as it was once in water. The Sword of Authority is put into the hand of the King by Almighty God. To the like sense also is that of Nestor to Agamemnon: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— Jove lent thee thy Sceptre and Jurisdiction. On this account speaks Themistius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God sent Regal Power from Heaven. Holy Athanasius also confesseth the Power of Kings to be of God, and their impiety not to be punished by man: Ad Antioch. quaest. 55. Sicut in toto mundo Deus Rex est Imperator, & potestatem exercet in omnibus: As God is King and Emperor over all the World, and exerciseth his Power in all Creatures: so the King and Prince is over all earthly men. The Lord, saith Athanasius, Athanas. apud Epiphan. Haeres. 68 to Constantine, judge between thee and me, since thou givest way to my false accusers against me. Let us send our prayers and tears, saith S. Cyprian * Mittamus prec●s & lachrymas cordis ad Deum legatos. S. Cypr. lib. 4. Epist. 4. to the persecuted Christians, as Messengers and Ambassadors of our hearts unto God. Lactantius speaking of Obedience to Princes, says, They are to be defended not by killing, but by dying, not by cruelty, but by patience. Gregory Nazianzen lived under five Emperors, Constantius, Julianus, Valens, Valentinianus, and Theodosius: in all which time he could find no remedy against the Tyranny, Heresy, and Apostasy of Princes, besides prayers and tears, speaking of Julian's * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Greg. Nazian. in Julian. Orat. 2. time, we had no other weapon, nor wall, nor bulwark, but our hope in God left us: whom could we have either to hear our prayers, or to protect our persons, but him? August. in Psal. 124. And S. Austin saith, That though Julian was an Apostate, an Idolater, and a wicked man, the Christians were subject to him, their Temporal Lord, out of respect to their Eternal Lord. Rogamus, Auguste, non pugnamus: non timemus, sed rogamus. S. Ambr. l. 5. ep. 33. We entreat, O Emperor, (say the Soldiers in Ambrose his Cause against the Arians) we fight not; neither fear we, and yet we entreat only. We will stand to it, and fight it out, even to death, Stahimus, & pugnabimus usque ad mortem, si ita oportuerit, pro matre nostra, non scutis & gladiis, sed precibus fletibusque ad Deum. S. Bern. Epist. 221. if need be, saith S. Bernard, for our Mother the Church; but with such weapons as we may, not with Sword and Target, but with tears and prayers to God. These were the weapons of the old Christian Martyrs. Tertullian also to Scapula the Viceroy of Carthage, Absit ut ultionem nos aliquam machinemur, quam à Deo expectamus: Far be it for us to attempt or plot any revenge of our wrongs, which we expect from God. We (saith he) are defamed for seditious against Imperial Majesty *— Circa Majestatem Imperatoris infamamur, tamen nunquam Albiniani, nec Nigriani, nec Cassiani inveniri potuerunt Christiani.— Christianus nullius est hoslis, nedum Imperatoris, quem sciens à Deo suo constitui, necesse est ut & ipsum diligat, & revereatur, & honoret, & salvum velit, cum toto Romano Imperio quousque seculum stabit.— Colimus ergo & Imperatorem sic, quomodo & nobis licet, & ipsi expedit, ut hominem à Deo secundum, & quicquid est à Deo constitutum, & solo Deo minorem. Tertul. ad Scap. , and yet never were the Christians Rebels, as several of your own Religion have been, Albinus, Niger, Cassius were Traitors against Marcus Antonius, Commodus, Pertinax, and Severus the Emperors. A Christian is Enemy to no man, much less the Emperors, knowing that Regal Dignity is constituted and ordained of God, and therefore necessarily to be loved, reverenced, and honoured, whose prosperity, together with the welfare of all the Roman Empire, we wish and desire so long as the World shall endure. We honour and worship the Emperor, so as it is lawful for us, and expedient for him, as a mortal man, next unto God, of whom he holds all his Authority, only subject to God, and so we make him Sovereign over all. And it is manifest, we live according to the Discipline of Divine patience, whilst being so great a multitude, we behave ourselves with peace and submission. This hath been the practice of good Christians in all Ages, and to do otherwise, is to sit in the Throne of the Almighty, and to slight the Legislative Power, turning God out of his Sovereignty, affronting him in his Authority and in his Laws, making themselves the sure Heirs of Heaven, because the Apostle saith, They that resist shall receive damnation. All Subjects, Prelates, Peers, and People are forbidden with the tongue to revile Kings, Exod. 22.28. with the heart to think ill of them, Eccles. 10.20 or with the hand to resist them. Rom. 13.2. It is not the wickedness *— Si à saevo Principe crudeliter torquemur, etc. subeat primum delictorum nostrorum recordatio, quae talibus haud dubie Domini flagellis castigantur: inde humilitas impatientiam nostram fraenabit, nobis nullum aliud quàm parendi & patiendi datum est mandatum. Calv. Instit. of the Prince should cause any to neglect their duty to his Person, nor the injuries done by him tempt them to forget their Allegiance; because in the worst ‖— In homine deterrimo, honoreque omni indignissimo, penes quem modò sit publica potestas, praeclara illa & divina potestas residet, quam Dominus justitiae & judicii sui ministris verbo suo detulit: proinde à subditis eadem in reverentia & dignitate habendus, quantum ad publicam obedientiam attinet, quâ optimum Regem, si daretur, habituri essent. Calv. Instit. and most unworthy King the Divine Authority resides, which God in his Word hath given to righteous Magistrates; and therefore Subjects are to have the same reverence for him (as far as it belongs unto public obedience) as for the best King. The Divine Wisdom by the Tyranny of cruel Kings † — Etsi non loquatur Dominus, satis tamen flagellis ipsis & plagis vocat; ut enim Scripturam nobis omnem, Prophetas, Doctores, & Monitores deesse fingamus, aerumnis tamen & calamitatibus nos erudit, ut breviter definire possimus, plagam vocationem ad poenitentiam esse. Calvin. Wicked Princes by Divine permission are exalted to punish the sins of the people: tollenda est igitur culpa, ut cesset Tyrannorum plaga. Aquin. de Regim. Princ. l. 1. c. 6. , makes trial of the Virtues and Graces of his Saints and people, that they who are found patiented in tribulation, constant in truth, loyal in subjection, may be crowned with glory and happiness. It was the height of Caesar's ambition to walk in the steps of Alexander; and of the Turkish Emperor to walk in the steps of Caesar; and of Themistocles to walk in the steps of Miltiades: so it is the height of a Christians glory to be a follower of Christ, who is the Mirror of Angels, and Beauty of Heaven, whose life is the perfect Idea of all Virtue, and exact Pattern of holy living; tread therefore in the holy steps of the blessed Jesus, the Saviour of Mankind, whose actions should be our instruction, and the patience and obedience practised by our Lord, the rule of our imitation; Leo in Serm. de Nat. Dom. Frustra appellamur Christiani, si imitatores non fuerimus Christi. Christ and his Apostles, both by Precept and Example, left to all succeeding generations Christian obedience and subjection. Had the Language of the Scripture, and sacred Oracle of the Word, so positively declared against Conformity, as it has REBELLION, the Dissenters of this Age would have got into the Revelations to loosen the Seals, pour out the Vials, and fantastically interpreted the Fates of Kingdoms, and Church's ruin. God is angry with them (says the elegant Moralist Plutarch) that counterfeit his Thunder and Lightning, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his Sceptre, his Thunderbolt, and his Trident: he will not let them meddle with these; he does not love they should imitate him in his absolute Dominion and Sovereignty, in the arm of his Power, or finger of his Miracles, but loves to see them darting out those amiable and cherishing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those beamings out of justice, goodness and clemency, imitating his meekness and humility, long-suffering and patience, charity and obedience. And as many as lived to Christ's sacred Institution, did never revile the Government of Tyrants, (but carry themselves in a demeanour towards them, to obey and be subject, B●n●s tanquam Deo, malis propter Deum; tam bonis quam malis, & tanquam Deo, & propter Deum. as one saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Unto good Rulers as God, bad Rulers for God, Submit yourselves, saith S. Peter, 1 Pet. 2.13. to every ordinance of man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the Lords sake, and to the King as supreme) much less repelling by force their violence, lest they should be found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fighters against God. What presumption is it then to contradict the Laws of our Superiors, and show disrespect to that order of men, which God intends as his Vicegerents? The immense perfections of a Deity being such, that the frailty of humane Nature can't bear his immediate converses (let not our Lawgiver speak unto us, except we shall die) therefore he rules us by our own Species, and governs us by men like ourselves: But as the dignity and excellency of Angels are above other Creatures, so of Magistrates above other men. The Heathen Poet calls King's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, persons divinely descended. God has imparted to them his own Name, Ego dixi, Psal. 82.6, 7. I have said, Ye are Gods, and Sons of the most High, all of you. As he hath given an eminent appellation unto them, so he hath conferred an eminent Authority upon them, a Divine power * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diotog. de Regno. , representing and resembling his own Sovereignty, and they are Sacred and Sovereign, because they bear not the Sword in vain. And the same Authority that binds us to obey God, commands us to revere those that so signally wear his Image. Nothing can more oblige Heaven, than to oblige those Heaven hath set over us, especially our Princes and Governors. Let us therefore show our future Loyalty to the King, and readiness to obey him, by submitting ourselves first unto God, whose MINISTER he is, that these things are enjoined, not secular men only, saith S. chrysostom * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. S. Chrysostom. in Rom. Hom. 23. Et eadem habent etiam Theodoret. Theophyl. & Oecumen. ad Rom. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , but even Priests and Monks also, the Apostle evidently demonstrates, when he saith, Let every Soul be subject to the higher Power. Be thou Apostle, or Evangelist, or Prophet, or whatsoever thou be'st else, thou must not only obey them, but even be subject unto them. Here we may justly tax the intolerable Tyranny and Ambition of that man of sin, 2 Thess. 2.3. who not only exempts himself from all Civil subjection, but even ‖ Sic Alexand. III. Frederic. I. Imper. pede collum compressit. Philip. Bergom. Supplem. Anno 1160. Petr. Justin. rerum Venet. lib. 2. & Papyr. Masson. in Alex. 3. Et Coelestinus Hen. VI Imper. Capiti coronam pedibus imposuit, eisdemque denuò dimovit. Roger. Hoveden. Annal. par. poster. in Rich. I. & Ranulph. Polychron. l. 1. c. 26. tramples on the Crowns of Princes in a most presumptuous manner. Gregory VII. feared neither God nor man, when he erected the Papal Croisier against the Regal Sceptre, and read the Sentence of deprivation against the Emperor Henry; † Carol. Sig●n. de Regno Ital. lib. 9 in Vita Hen. III. Ego Authoritate Apostolica, etc. I by my Power Apostolical do bereave Henry of the Germane Kingdom, and do deprive him of all subjection of Christian men, absolving all men from the Allegiance sworn unto him. And as I do deject Henry from Royal Dignity: so I exalt Rodolph (Duke of Saxony, that was a sworn Subject to the Emperor) to govern the Kingdom, granting unto all men, that shall serve him against the Emperor, forgiveness of their sins in this life, and in the life to come. It is no wonder, that Gregory his Chair clavae asunder, as some Writers * Benno Card. in Vit. Gregor. VII. affirm, at the giving of the Sentence, because the proud Pope and his wicked Decree were too heavy a burden for S. Peter's Stool of humility to bear. The ancient Fathers were not acquainted with this Divinity of the Pope's Deity, they were utterly ignorant of it. We worship the Emperor, Colimus Imperatorem ut hominem à Deo secundum, solo Deo minorem. Tertul. ad Sca. pull. saith Tertullian, as a man that is next to God, inferior to none but God alone. The Speech of Optatus spoken of him by that insolent Schismatic Donatus, may be applied to the proud Romish Prelate, since ‖ Cùm supra Imperatorem non sit nisi Deus qui fecit Imperatorem, dum se Donatus super Imperatorem extollit, jam quasi hominum excesserat metas, non verendo eum qui post Deum ab hominibus timebatur. Optat. advers. Parmen. lib. 3. above the Emperor there is none but God that created him. The Pope advancing himself above the Emperor, goeth beyond humane bounds, and carrieth himself, not as man, but as God, in not reverencing him who of men is to be feared next after God. Aeneas Silvius saith, Pius II. de ortu & Author. Imperii, cap. 23. Sit tandem finis litium, Let there be an end of contention and one principal Head to determine all temporal matters, and the occasion of perpetual debate be taken away; let men acknowledge themselves subject to their Prince, and give reverence to him whom God hath made his Vicegerent on Earth. S. Bernard, though he lived but in a bad and corrupt Age, writing to a great Bishop * Si omnis anima, etiam vestra; quis vos excepit ab universitate? Qui tentat excipere, conatur decipere. S Bern. ad Hen. Senonens. Epist. 42. , If every Soul must be subject to the higher Power, then yours also among the rest. The like may be said of the Bishop of Rome, who hath given you an exemption from this general Injunction? He that endeavours to exempt you, doth but seek to destroy you. What shall we now say of those who have blinded their understanding, and overturned their Morals? to think them Saints who have courage only to control their Governors, and fancy it piety and devotion to laugh at what the Supreme Magistrate commands, is to exclude themselves from the Kingdom of Heaven. It is a piece of new Divinity without colour of reason or Religion, and was never heard of till Vice and Hypocrisy brought it into the World. And it is hard to say which is worse, men's actions or opinions, that can turn the Dictates of the Holy Ghost to the temper of their own humour, and transform Religion into Fancy, Virtue into Speculation, Zeal into Contention, Truth into Policy, and Faith into Faction, that can see sin in a harmless circumstance, a decency of habit, or usage of a Ceremony, which are instances of our obedience, or our charity and unity, but can't discern those greater lines of Duty, Subjection and Loyalty. And as the Scribes and Pharisees of old cried up every where, The Temple of the Lord, the Temple of the Lord: so we have many such now a-days, who are seemingly great Champions for the Church, and take great care of the Duties of the first Table, and yet can freely indulge themselves in the violation of the second, proving annoyances to the State by seditious Insurrections, though the Christian Religion doth firmly oblige men to peace, obedience, and due submission unto Secular Governors: there are many persons that own that Name, and yet entertain Positions wholly inconsistent with the Precepts of that Religion, and the safety of Princes, and their Kingdoms, swallowing REBELLION *— There was a time, which is a precaution to posterity, when men pretended a Call from God, to do the work of the Devil, viz. rebelling, and then murdering the best of Kings, erecting him a Scaffold for a Throne, and for a Diadem of Gold, gave him a Crown of Thorns, and instead of a glorious Prince, made him a glorious Martyr. without regret, which opens the floodgates of impiety, and lets in upon us a Chaos of Anarchy, Libertinism, and popular Confusion, bringing a kind of present damnation on the World. They that are Authors or Abetters of Sedition, (saith S. chrysostom) can neither avoid shame on Earth, nor escape eternal Damnation. Though God the great Judge do sometimes permit Rebels, in his Justice, to prevail against Kings for the contempt of the Law of the highest, and neglect of their own duty: the reward of Rebellion shall be no better than the recompense of Satan, who is the Instrument of the Lords wrath for the punishment of all disobedience. The King's Power is from God; and for any private person, or any Club of Subjects to wrest it out, is a double Usurpation. First, They invade God's Sovereignty, Rom. 12.19. who saith, Vengeance is mine. Secondly, The Prince's Prerogative, whose Office is to protect and punish, to defend the innocent, and correct the Spirit of Contumacy and Rebellion, relieve the oppressed, and support the virtuous; rewards to Merit, as well as punishment to Sin and Vice are dispensed: A terror to evil doers, 1 Pet. 2.14. (saith the Text) and praise to them that do well. Therefore honour the King. Secondly, As the goodness of Heaven shines in the preservation of our Royal Sovereign from the Usurpation of cruel Enemies at home; so likewise Divine Providence hath guarded him from Foreign Attempts of unreasonable men abroad, and made the Plots and Conspiracies of these (worse than Heathens) of none effect, and delivered our King, and our Princes, our Nobles, and the Heads of our Tribes, the Governors of our Church, and Judges of our Land; nay, the whole Commons of this Realm, from a fearful destruction, that would have swallowed them up: For when the Axe is laid to the root of the Tree, to cut off Sovereignty, and destroy the Lord's Anointed, the rest of the people, who are the Branches, must expect lopping. The restless Emissaries of the Church of Rome, whether Priests, Jesuits, or College of Cardinals, give daily proof of their inveterate malice against the King, the Government, and Protestant Religion, thinking that new Massacres are the most effectual course to stop the cry of the old; and that the readiest way to silence their Adversaries, is to make them instances of the Truth of the Accusation. If the great God of Heaven (who refrains the Spirits of men that delight in Blood) had not been gracious to our King and Kingdom, you had not this Day been Auditors, nor I Speaker of this Theme; but all of us miserable Spectators of the contrary: And the Pope's Triple Crown would have been set with many red Roses of great Triumphs in a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nothing less than utter extirpation of us, and Memorial from under Heaven. The Rivers of Rome may seem to run smooth, their Sea is Blood: the extracted Spirits of things work more forcibly than concrete Bodies, take heed of an Elixir, an Extraction of Malice sublimated, spiritualised into a Religion. The cruel Massacres of Primitive Christians * If we reflect on ancient times, and look back to the course of the World in general; in the first Monarchy we find a fiery Furnace; in the second, a Den of Lions; in the third, the madness and fury of Antiochus, when to believe in one God was to be put on the Rack, and to abhor Idolatry, involved the Votary in cruel Tortures: In the fourth Monarchy the ten Persecutions more bloody and grievous than all that went before; for not to sacrifice to Idols, and to offer Incense to Heathen Gods, was cause enough to be torn in pieces by wild Beasts, and be exposed to all manner of terrible Torments, when bloody Tumults affrighted Christ's Members, and chased them from their Devotions, when the Priest became the Sacrifice, and his Books in disdain were made a Burnt-offering. will teach us the price of our own happiness, and the slaughter of our Forefathers may upbraid our unthankfulness with the benefits of our peace. 'Twere good that we their surviving Offspring, would learn to make use of their happy Martyrdom. In their crimson steps we may trace the way to our Saviour's Cross, and read in the living memory of their Torments the sad Tragedy of his Sufferings. The World (at this day) is well mended with us; we know not the meaning of Rack or Faggot, of Sword and Gridiron, the Instruments of Romish Cruelty. Let three Kingdoms therefore bow themselves as the heart of one man, and praise God for his mercy unto his Servants under the Protection of our gracious and religious King Charles. Heaven hath preserved our Church from ruin and confusion, from the spreadings and prevailings of Errors, Heresies, and Schisms, Superstition and Idolatry, which strive to oppress us, and to eclipse the truth and purity of Doctrine, which is our Church's Glory, and so much offends the Eyes of Rome, and makes them clip, wash, and new-coyn the Gold of the Sanctuary. Lastly, As Divine Providence and Goodness did this Day bring into the World our gracious Sovereign, and hath hitherto preserved him from all Enemies, Domestic and Foreign: So the same special grace and favour of God, did this Day bring home and restore to us our King; a Prince of so much Clemency and Mercy, that he is inferior to none that sways a Sceptre, or sits upon a Throne. His Restauration was wonderful, without any Effusion of Blood. The Voice of War is changed into Proclamations of Peace, the Clattering of Swords and Spears is turned into the sweet Melody of Harps, and the harsh Tones of Death into a Psalm of Thanksgiving. O Lord, thou art become gracious unto thy Land, and hast turned away the Captivity of Jacob: Praise therefore waits on thee in Zion, and unto thee shall the Vow be performed in Jerusalem. We celebrate the Memory of this thy Mercy, in restoring our King, and with him the free Profession of true Religion and Worship. What doth God require now both from Prince and People, but the acknowledgement of his favour? He that will not glorify God, as the Father of Mercies, in the rigour of Justice God may glorify himself in his eternal ruin. If we prove not the Heralds of his Glory, Examples shall we be of his just indignation. All tasting Mercy, all should be thankful; and though all have not Frankincense, yet every one m●y have Praise. Let us praise God for his miraculous preservation of our King and Kingdom, Church and People; and let it sound so ●oud (this day) as it may reach Heavens gates, and meet with Hallelujahs, which the bright Morning-Stars in their Orbs pay to their Creator, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Angel's Liturgy is singing of Hymns of Glory. And shall not the Militant Church say, We praise thee, O God; our Souls do magnify the Lord? The Stork pays Tribute of her young, the Trees of their fruits, the Earth of her flowers, and shall we be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without natural affection? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without God in the world? not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, return blessing and praise to the Divine Majesty for his infinite Blessing unto us. We praise God in his Sanctuary, and in the Firmament of his Power, for his mighty Acts, and according to his excellent Greatness. Praise him with the Sound of the Trumpet, with Psaltery and Harp, with stringed Instruments and Organs; show yourselves joyful before the Lord the King. Let every thing that hath breath praise the Lord. Let us now direct our Prayers and Supplications to the Glorious and Eternal Trinity, that all Blessings, Divine and Humane, Spiritual and Temporal like the precious Ointment of Aaron's may be poured out on the Head of ou● Royal Sovereign, length of days on hi● right hand, on his left Riches and Honour; that his Reign may be glorious, and his Regal Virtues after this Life crowned with immortal Glory. And we with the residue of God's holy Church, may rise to that incomprehensible endless Felicity; where the Blessings of the Trinity in Unity, and Unity in Trinity, will gloriously shine upon our Souls for evermore. Which God of his infinite Mercy vouchsafe unto us, for the Mercies of his Eternal Son, our blessed Saviour. To whom with the Father and Holy Ghost, three Persons, one God, be ascribed, as most due is, all Honour, Glory, Power, Praise, Might, Majesty and Dominion, the residue of our lives, and for ever. Amen. FINIS. ERRATA. Pag. 56. line. 13. for then read there, p. 62. l. 10. foe Reershaba r. Beersheba, p. 74. l. 16. for fair this read this fair.