heaven the Blessed of the Lord even amongst Indians and Armenians those that sate in darkness and the shadow of death unto them by this Apostle was preached the word of life and that life was the Light of God and last of all how he seal'd the Doctrine which he deliver'd with his Blood his skin flay'd off and so he was exposed like his Master a man of sorrows neither was he in his death unlike unto him being nailed to a cross he committed himself and his cause to God that judgeth righteously All this it may be piously received and entertained from a literal and oral Tradition but ignorantly enough God knows how true fides penes sit Authores let those who have a more easy faith believe whose main business it is to gain credit to such things of which they are not themselves overmuch perswaded Our Church therefore having little or no regard to all these has rather chose to celebrate this Apostle as one of the Twelve without any particular specifications concerning him save only that he was Brother and Companion with the rest in Tribulation and in the Kingdom and Patience of our Lord Jesus Christ Accordingly the Gospel for the Day St. Luk. 22.24 is our Saviours Determination of that perplexing Question which so much troubled the Disciples at first among themselves and has since been no small cause of Division in the Christian Church Which of them should be the Greatest not St. Bartholomew himself should we grant him right Noble by his Birth yet he must not pretend here to a Priority therefore in the Gospel the words run thus The Kings of the Gentiles exercise Lordship and they that exercise authority are called Patrons and Benefactors But ye shall not be so not so untill that Kings be your Nursing fathers and Queens your Nursing Mothers in the mean while let no one vindicate to himself Power and Prerogative amongst you over the rest of his brethren But he that is greatest among you let him be as the Younger and he that is chief as he that doth serve And the Epistle for this Day part of which is the Text was the happy effect and result upon this Determination The Apostles agreeing together amongst themselves the Gospel of Jesus did run and was glorified their Unity was causal of respect from those who were without whilst they kept together with one accord even the place where they met was an an indication both of their piety and their prudence in or about the Temple in Solomons Porch and as an ancient Gloss upon the Text fuerunt simul sapientes in domo sapientis The wisdom of God was here justified by the children of Wisdom and that in no other place then in an House of Wisdom whilst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the rest whither they were Friends or enemies seeing and observing their Unity ecce ut seinvicem deligant they could not but keep their distance no man durst to joyn himself to them and yet notwithstanding this awe upon their spirits the Apostles wanted neither Praise nor Admiration But the People magnified them and upon the whole the word of God grew and was multiplied Believers were the more added to the Lord multitudes both of men and women Well therefore has our Church in her Divine Service furnished us at this time with a Prayer for the continuance of that Vnity and Vniformity which beares its later date from this Festival to wit that it would please Almighty God to grant unto his Church to love that Word which this Apostle in the Communion of the rest believed that both those who Minister may preach and the people may receive the same in the fear of God in the love of those truths and of one another through Jesus Christ our Lord Amen The words of the Text having thus given you an account of our Churches choice in the selection of them for the Epistle at this time which I could not well omit partly out of a respect to the Festival and chiefly out of a design to speak a word in season too much and sadly in season even all the year long because of these days of error schism and sedition in which we live are in themselves a Parenthesis and so an Historicall observation made in the midst of a continued Narration A Descant made of what effect the judgment of God had upon the sin of sacriledge in the verses before to wit what influence the punishment of this sin in the sudden death of Ananias and Sapphira had upon the Church as also what was the effect of Gods Providence in the verses following how that God was with his Apostles to deliver them from the expectation of those who sought their lives he sent his Angel to open the prison door and out of prison they were sent to reign in the hearts of all that heard them and at length by the counsel of their enemies they were acquitted God over-ruling in those Determinations also so that this seems to be the Historical though Parenthetical observation of St. Luke writing the whole story That the Apostles and new convert Disciples being altogether with one accord in Solomons Porch of the rest durst no man joyn himself to them but the People magnified them and Believers were the more added to the Lord multitudes of men and women Observe with me in the whole Parenthesis as the limits to what may be Discoused from it these four things 1. A Holy Convention They were all with one accord in Solomon's Porch 2. A Due Distance observed in that Convention Of the rest durst no man joyn himself to them 3. An awefull Reverence exhibited upon that Distance But the People magnified them 4. A Great Benefit redounding to the whole Community upon that Reverence or rather upon the whole present Dispensation Believers were the more added to the Lord multitudes of men and women Of these in their order 1 A Holy Convention They were all with one accord in Solomon's Porch in which words we may observe 1. The Persons convening 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all of them 2. The Place of their meeting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Solomon's Porch 3. Their Behaviour at their meeting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together with one accord These Three the Subject of the first Discourse 1. The Persons convening 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all of them Whether with the Apostles the new Convert Disciples or the multitudes called together at the noise of the wonders that were wrought or it may be amongst so many some out of curiosity to pry and observe and others out of evil will to seek and occasion against them that so they might deliver up these Apostles to the Rulers Thus might these multitudes at this time have been divided The Apostles were there labouring in the Word and Doctrine the new Converts were there receiving as new born babes the sincere milk of the word that they might grow thereby those who were curious and inquisitive came
Temporal I pass by this double honour possibly some think it too much for those that labour in the Word and Doctrine and I follow that which is the great designe of the Text the Vnion that is here fixed and everlastingly to be promoted and therefore the Word is singular Regis Sacerdotis unum est Os there is but one Mouth assigned both to King and Priest the one is to think the other to speak the same thing Moses and Aaron to go hand in hand together Hence it is observable that they were Both of the Tribe of Levi verse 14. Is not Aaron the Levite thy Brother The Levite and thy Brother and his Mouth to be thy Mouth to speak the words which thou shalt put into it Why then should there be any difference betwixt Moses and Aaron since they are Brethren They are Both of the same Tribe which the Lord had chosen out of all the Tribes of Israel to come and Minister before him the One was to deliver the Other to teach and instruct Both together to establish and confirm in a perpetual and never ceasing Oeconomy what are the judgments and the statutes of God and Man And all this not to Jacob and Israel onely but to Pharaoh and the Egyptians also 1. Aaron is the Mouth of Moses to the People that is to Israel to tell them that they are the Visited and Beloved of the Lord to proclaim to them the Royal Law of liberty out of the house of bondage from their slavery to wish them to follow the directions of their Law-giver Moses who will rule them according to the integrity of his heart and guide them with the skilfulness of his hand with the skilfulness of his hand with great and wonderfull Dexterity will he extricate them out of all their miseries remove their shoulders from the burdens and their hands from making the pots 2. And so Aaron to be the Mouth of Moses to Pharaoh and his fervants to denounce and execute as many Plagues on him and his people as are the Tribes of Israel if you reckon the plagues and signs together from first to last a Plague for each Tribe because of the hard and cruel bondage wherein he made each of them to serve neither would he permit them to depart in peace from amongst them that they might worship the Lord their God And here by the way we may take notice how necessary is this Vnion betwixt King and Priest how comfortable is their mutual assistance then especially when there is danger of a common enemy both to Church and State when there are a Generation of Men like Pharaoh who will not permit the people to be at quiet onely because Moses and Aaron would have them to serve the Lord how should Moses at such a time stand at the door of the Tabernacle with the Rod of God in his hand for the defence of Aaron and how should Aaron lift up his voice in the behalf of Moses hold up his hands lest that Amalech prevail In a word The Commandment is to go forth from Both to restore and to build the Temple the One must stand like stout Nehemiah with his Sword in his hand that so the work be not hindred the Other not unlike holy Ezra a Prophet of the Lord with the Sword or the Keys of the Kingdome in his Mouth that so it may be perfected in righteousness great is the care which Both together must take for many are the kindnesses which Both together must do unto the House of God and the Offices thereof O then may Aarons Bells never ring backward if ever let it be to call the people as One man to the quenching of a common flame let it be to stand between the living and the dead when a Plague is begun that it may be staid pro Te loquetur He shall speak for Thee to the people surely then he is not so to speak as to inveigh against him to aggravate his failings to exasperate and calumniate his Person before the people he may lift up his Voice like a Trumpet but it must not be the Trumpet of sedition the Alarm of War sounding to battel from the Pulpit let him cry aloud yea and he may not spare to tell Judah and Israel of their sins but it is not fitting to say to a Prince that he is wicked Such language as this does least of all become the Mouth of Aaron Much more unseemly is it for him to say before the People be they Israel it will increase their murmurings be they Egyptians it will add to their hard-heartedness that Moses is ungodly God doth hear the blasphemy of those who do in the least though it be but in a thought slander the footsteps of his Anointed Aaron himself was too sad an instance of this when he murmured against Moses saying Numb 12.2 Hath the Lord indeed spoken onely by Moses hath he not also spoken by us Yes he hath spoken by you Both and yet the Leprosie upon Miriam's forehead may be an intimation unto Aaron that he do cover his Mouth and shut his lips such language as this hath defiled them Vnclean unclean But the meekness of Moses was soon intreated and the God of mercy did accept of his intercession so that immediately there was a healing of this breath and Aaron is still continued to be the Mouth of Moses to the People To the People if to Moses surely much more to them and the People are to attend to him with reverence upon this treble account because that he is the Mouth of God of the King and also of the People Heb. 5.1 Every High Priest is ordained for men that is is set over men in things pertaining to God the manner of expression in the Original is the same with the Septuagint in my Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every High Priest is set over men as concerning those things which are to God-ward that is the interpretation may fairly be admitted without any great stress upon the words set over the ordinary sort of men to tell them with Authority and with power what is their duty either to God or his Vicegerent to the Lord of Lords or to those who are instead of God and they who do resist or despise either One or the Other do not despise or resist the Man in either of them but the God that is in them Both. And this brings me to the Second thing I observed from the Text which is the due Execution firm Establishment and sure Administration of both these Authorities together and that no otherwise then by a Divine Dispensation Whilst the Prince doth defend the Priests of the most High God he doth so stand by himself the Throne is thus established to him in Righteousness the Kingdome confirmed in the hands of Moses whilst he is unto Aaron and to his sons instead of God Instead of God in his quae ad Deum that is in the Letter of the Text
their shame upon this Msoes was not so well advised when he brake the two Tables of both which he should have been the Keeper and it was some aggravation of his Passion in that he brake them at no other place but the Mount of God notwithstanding this sore Provocation he must be ready to defend Aaron against the Sedition of Corah and the Rebellion of the Congregation of Abiram We do not read that Moses did ever personally offend Aaron we have heard sufficiently both of his meekness and faithfulness but alas Aaron once and again unhappily miscarried both in the business of the Golden Calf and in the matter of Miriam and notwithstanding both these the sin being justly reproved and in some sort punished the Vnion in my Text was preserved Aaron though the Saint of God did not in one or two instances as he should Oh that he had been careful rule his tongue yet Moses must be cautious that he do not shut his Mouth he is still the Ordinance of God and therefore not to be infringed the Order is to be secured setting aside all personal offences the errour was no sooner acknowledged then forgiven and passed by and all that God's Institution between Both might be observed inviolable Aaron is still to Moses instead of a Mouth before the People and Moses in this like unto God that had appointed him Merciful and Gracious nor easily provoked nor long angry he is yet to Aaron instead of God Si non errassent fecissent minus upon a miscarriage humbly acknowledged and the penalty obediently submitted to on the one hand and the same as frankly pardoned as generously remitted on the other the Obligation is hence the stronger between Both even thus much good out of what might have been so great an evil a firmer reconciliation a surer establishment from a little shaking whilst all animosities being laid aside the Vnum necessarium that One thing necessary Vnion is preserved because in that Vnion is involved and wrapped up the security and safety of Both. And so I pass to the Third and last observable in the Text the utmost bounds of your Patience which is A Promise of Success and Prosperity unto Both an assurance that God will not be wanting where this Vnion is continued and that taken from the manner of expressing the Phrase in the Text as it relates to the last words of the foregoing verse the words are spoken by God himself as a Precept and a Promise the Precept He shall be and Thou shalt be the Promise I will be with thy Mouth and with his Mouth and will teach you Both what you shall do Blessed of the Lord is that People yea Happy is the Nation which is in such a Case where Aaron is Spokesman for Moses no other then his Mouth and Moses is to Aaron instead of God Aaron's Mouth that implies all manner of gifts and graces by which he is of God duly furnished and rightly qualified for his Office Moses being as God that denotes the Highness of his Calling the excellency of his Majesty and the Certainty of his Defence he being thus the Signet upon the Arm set there to be a Protection to the Stars that are in the right hand of God and through the tender mercy of the Most Highest they shall none of them be removed cap. 7.1 to which I cannot too often recurr it being the Parrallel to my Text the Promise which is here made is there endowed the Office which is here designed is there conferred The Lord said unto Moses See I have made thee to be as God and Aaron thy Brother shall be thy Prophet Nothing is in the Text promised or there performed or if it be more agreeable to the scope in both places nothing is commanded or required either in one or in the other but reciprocally and with a mutual respect that so the supplement of all defects in either Government might be one of another in love and good will the complement of all from God himself the merciful Maker and Appointer of them Both might be a Blessing of Peace Plenty and Prosperity I will teach you and so be with you in whatsoever ye shall do The word in the Septuagint v. 12.15 is very Emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will go along with you in every thing that you shall speak I will tread an even pace with you in every thing you shall do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symach I will be a Light and so a sure Direction to you that you do not in the least miscarry This is the sum of the whole That the Priest's mouth shall be opened in Righteousness because his words are given forth from the King The Mouth is but One and the same unto Both because so is the Ordinance of God thereupon this is the Blessing of Heaven for Both that the Word shall not return in vain untill it accomplish the Work for which it was sent God will prosper the words of his Mouth to the One the Work of his Hands to the Other he will establish the Work and the Word to them Both in Righteousness The Mouth that may imply Eloquence as we may gather from the want of it verse 10. Lord I am not Eloquent Being as God that signifies Power and Dominion Te illi Praeficiam ut sis Princeps Judex Fagius Magistratus ejus I have set thee above him as his Prince whom he must honour before all the people as his Judge and an upright Magistrate for whom thou must do Justice be sure to do him right in the sight of that People whose honour he is to bespeak for Thee Now what is Eloquence without Authority to back it it is not a Word with Power What is all Power and Dominion without a Voice to proclaim the Majesty as most excellent it is at the best but a Dumb-shew Both these being upheld together as the Ordinance of God no question that God will secure a Blessing unto that which is his own appointment He will be with the Priest because his Mouth is no other than the Mouth of God He will be with the Prince because he hath made him to be as himself instead of God but still his Presence with Both is the result of Vnion because the God of Israel which as a Common-Wealth is to be in subjection unto Both hath declared himself that he is but One God How can Moses be the Fear and the Dread of Pharaoh unless he be the Love the Choice and the Desire of Aaron How can Aaron be as he proved afterwards cap. 10.7 a Snare unto Pharaoh and his servants at the opening of whose Mouth Egypt was to be destroyed unless he hang upon the lips the words which he speaks be a faithful and distinct Eccho to the Voice of Moses without Aaron's Mouth the meekness of Moses will be soon despised and without the Arm of Moses stretched out in defence the Voice of Aaron will be
stedfastly purposed to be the Minister of God for Good but an Avenger to execute wrath upon him that worketh evil A froward heart shall depart away from me I will not know a wicked person whose privily slandereth his Neighbour him will I cut off him that hath an high look and a proud heart I will not suffer Mine eyes shall be upon such as are faithful in the land that they may dwell with me he that walketh in a perfect way he shall serve me I will early destroy all the wicked of the land and why all this thorow Reformation both within doors and without why because the Ark of God was not to have its habitation amidst the Tents of ungodliness as if the Princely Prophet should have said All this will I do that I may prepare a place for it That I may cut off all wicked doers from that City which henceforth because of the Shew bread there to be dispensed is to be called Bethlehem the House of Bread the City of the Lord and that because of the service of the God of Israel between the Cherubims which is there to be aministred the daily sacrifice which is never to cease the Burnt offering for Israel never to fail I will early destroy all the wicked of the Land that I may cut off all wicked doers from this City of the Lord. Thus the God whom we serve is a holy and a Jealous God and therefore as Joshuah to the people in that forementioned place Josh 24 9. Ye cannot serve the Lord lest he turn and do you hurt and consume you his jealousie should provoke us to sincerity that we be careful in our nearer approaches to him at the publick solemnities of his holiness there be not an evil heart in us even at such a time and in those addresses to depart from the living the great and the dreadful God in drawing nigh to him with our mouths while our hearts are far from him God is in heaven and we on earth and from heaven it is that he is ready to execute judgment upon the Hypocrite and false hearted therefore though in the Ministrations of the Sanctuary we are permitted to kiss the Son yet it is lest that he should be angry for should his wrath be kindled yea but a little how soon should we perish from the right way Psal 2.11 Serve the Lord with fear and though that service be the fulness of our joy yet we must rejoice unto him with reverence and with trembling Here in the context Fear came upon the whole Church upon those very persons who for joy had in the former Chapter parted willingly with their substance yet because God had made a Breach amongst them the effects of his wrath were both sudden and dreadfull and should they also have been found false in their services what could they expect but that they should likewise perish The Apostles therefore being gathered together every man had good reason to suspect and examine himself they could not forbear to assemble with them to hear what the Lord God would say unto them and yet out of a pious reflection upon their own unworthiness and the purity of that God with whom they had to do they dare not be too hasty in their nearer approaches Fear came upon the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the rest as distinguished from the Apostles even from amongst the Disciples such who believed with joy in the assurance of their Faith and yet with trembling as conscious to themselves of their own unbelief of those New Converts durst no man joyne himself to them Nay the dread which was upon their Spirits was not a little increased when they saw the Consternation to be Vniversal fear not only upon the Church but upon such as were without even upon all those which heard those things and they may be the Second sort of Persons who are said in the Text to keep this distance by the hands of the Apostles were signs and wonders wrought among the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of the rest as distinguished both from the Apostles and the People of those who were amongst though not of the mixed multitude durst no man join himself unto them And here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opponuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest are to be understood in a contra distinction to and from the multitude quos vitae ordo authoritas in signiores fecerat such amongst them as were notable either for their quality or authority these were surprised v. 11. Even as many as saw those things but they would not come too near lest they should lose of their interest or of that power and authority with which at present they were invested They were sufficiently convinced by the Signes which they saw and the Wonders which they could not but acknowledge from their very outward senses to their consciences they could not but lay their hands upon their mouths and say of a truth mighty works and terrible do shew forth themselves in these Apostles and yet they would not venture to joyn themselves unto them lest they might run the same fate with them ver 18. Be cast into prison or be informed against to the chief Priests and Pharisees like those St. John 12.42 chief Rulers who believed on our Saviour but did not confess him because of the Pharisees lest they should be put out of the Synagogue for they loved the praise of men more then the praise of God These were acted by a principle of temporal politick prudence and not by that Wisdom which is pure as well as peaceable who see with their eyes and yet interest doth blind them hear with their ears and yet because of some external inconveniencies that may happen they stop their ears to these heavenly Charmers Charm they never so wisely who understand with their heart and yet are not converted lest they should be healed There be some like St. Peter who neither fly from nor forsake their Saviour but they follow afar off to see the end of the matter and if prosecution wax hot their charity grows cold in the time of temptation they fall away they see that bitterness is like to be in the end and so they force themselves both to deny and forswear their Master Some wait onely in a corner of Solomons Porch lest they should be seen of men I mean it of those who are too much in subjection to their Ring-leaders in mischief and were it not for fear of being cast out of favour of losing such a ones good word or his good will they could frequent the places of Assembly with more courage then they do Alas what would you have us do says the poor deluded Country man we must wait upon the Great man of the Town be it to a Church or to a Barn it is well if now and then we can steal in at a back door where we may hear and not be seen for should He come to know
it it will never be forgiven us Nay sad it is to consider it but too really true there are those in the world who should teach as well as they know better things who call those their Patrons which exercise authority over or have any influence upon them transporting them to act either lukewarmly in or indirect opposition against that Religion to which they have already given up their names so often both by Obligatory Oaths and Promissory subscriptions they are sufficiently enough convinced that this is and ought to be the worship of the God of our Fathers but alas what need they concern themselves for that which they shall never be able to help must they venture upon the bad and lose the good report of such who for the present are kind unto them and may hereafter as things may come about reward their pert pragmatical zeal with ruine and destruction like Naaman the Syrian they will worship no other God then the God of Israel but as for bowing in the House of Rimmon when their Masters lean upon their shoulders they shrink up their shoulders and as to this they have a Latitude the Lord pardon them in this Well let them go in peace they are loth it seems to be put to any trouble in the service of their God alas poor low-spirited wretches they are to be pittied since they have not faith to trust that God whom they worship beyond their present injoyments who are for living at case in an earthly Sion and that they may keep their present station turn their books upon the Temple But let it not be so with us let it be known to the world maugre men and Devils that we dare be honest Oh! why should we be as those who turn aside onely that we may go with such who will have company that they may be froward and perverse whatsoever our dependancies upon greatness may be we must be careful as in humility so also with resolution not in the least to let go our integrity in our patience we must possess our souls and yet we must be so far watchful over our selves that our hearts do not reproach us so long as we live Consider we that God is not a man that he should lie neither is he as the Son of man that he should repent he hath said it and it was the Truth himself that spoke it concerning Eli and his sons when they prevaricated in his service 1 Sam. 2.30 He that honoureth me him will I honour and he that despiseth me shall be lightly esteemed Above all things in our Religion which is the onely tye or chain of Communion betwixt a Man and his Maker let us not be swayed by so timorous so sordid so Hypocritical a principle as is that of base unworthy compliance sneakingly to gratifie the humours of such who lie in wait either for to deceive or to be deceived and that against the dictates of our own Minds and the principles of that visible Community which in a settled Oeconomy we have already professed heartily to embrace and that if for no other reason let it be for this lest in time we grow to that height of wickedness as to persecute that way of worship to which once we did conform God forbid that we should ever live to see it but so it may come to pass that none shall prove more rigid and severe against then such as have been timoâ—ous lukewarm and unsettled under the strictness of discipline and order May we not set our countenances upon some men amongst us stedfastly to behold them till both they and we are ashamed and while we look upon them fall a weeping as the Prophet Elisha did upon Hazael who was to be King of Syria 2. Reg. 12.8 I weep saith the Prophet because I know of the evil which thou wilt do unto the children of Israel their strong holds wilt thou set on fire their young men wilt thou slay with the Sword and wilt dash their children and rip up their women with child But Hazael replyed what is thy servant a dog that he should do this great thing the Prophet was more then a Prophet in this instance the Lord had shewed all this unto him And though we do not pretend now adays to New Revelations it is well if we give credit to what has been revealed of old God grant that this Prophesie may never be made again a History whilst we may sadly weep over some amongst us who should they once more have opportunity would destroy all our pleasant things pull down all the houses of God break the carved work with Axes and hammers tell them what are our just fears what say they Are we dogs that we should make all this havock but we need not urge a Spirit of Prophesie let us look a little backward and our later dayes of misery and confusion will tell us that such things as these have been done by those who did more than ever they intended to do in the work of Deformation in the midst of us God grant that we may never have occasion to stand in need of their pity even their mercies are cruel meer y pretending friends when ever they have opportunity prove most insolent enemies especially if once it makes for their Interest to be malicious if they can but thus recover their credit which by a former neutrality they have hazarded they will leave no stone unturned yea though it be by laying of the Temple waste Down with it Down with it will they say in the day of their fierce wrath and who shall withstand them But is this their kindness to their Friends must it be to lay Sion waste and to make Jerusalem an heap of Stones It can hardly be otherwise imagined but that these great Minions in the Text proved at length to be the worst Persecutors who though they might be perswaded of what they heard and of what they saw yet for fear of the powers which were set over them did not dare to own that word which to them was accompanied with power These very men to shew their readiness of Subjection or to take off all manner of suspition that they were never heartily of that Perswasion no further than was consistent with their Self-preservation might be the first to lay hands upon the Apostles to imprison them to deliver them up had they not been over-ruled unto death it self But this was Gods never-ceasing care and providence over his Church that should hand joyn in hand they should be able to do no violence they even thus considered as now turned enemies shall not approach to hurt them upon second and better thoughts they do yet again give back and these are the Third sort of Persons who are said in the Text to keep this remoter Distance even the Adversary himself though an open and professed enemy yet he durst not draw near for mischief God is terrible in his Judgments Signs and wonders are wrought by the
yet it must not be to the disparagement of any of the same Order Christ has promised a Prophets reward to such as receive a Prophet not as this or that man so or so qualified but meerly in relation to his Office and his Calling as he comes in the Name of a Prophet Honour should be the result of Love not of a partial affection are they not all alike Ministers of Christ our Common Saviour in order to a Universal Redemption It was an argument of schism and division in the Church of Corinth when some of them were for Paul some for Apollos some for Cephas some for Cephas a Pillar of the Church if not a corner stone who delivered the word with authority and power who proposed his Message as Matter for Faith rather then dispute and though he does admit that a Reason may be given for our Hope yet it must be with Reverence and Fear thus the very Dignity of the Messenger might seem to be credit enough for the Reception of his Message he having the Primacy over the rest it was reason good enough that he should be heard in the first place Cephas by whom you have believed others were for the rare notions the sublime curious speculations of St. Paul such a one as was wrapped into the third heavens every time he spake whose reach was within and beyond the clouds whilst he was manuring his Corinthians who were his Husbandry upon earth Paul planteth and yet a third sort were for the eloquence and Rhetorick of Apollos whose Doctrine distilled as the rain and his Speech was as the dew Apolles watereth and all this while the sweet influences of heaven were not considered God was for gotten who gave the increase what was all this but a signe that their admiration proceeded more from their humour then their Love it was not Spiritual but carnal it was not a rejoycing in order and unity but a breaking into factions and parties against the established community hence were the Divisions and schisms amongst them But would we be with the multitude in that which is good we must go along with them into Solomons Porch and behold them there magnifying the Apostles without the least respect of Persons the Dispensation which at this time was amongst the People was various and yet the commendation was Vniform here was severity from some of the Apostles in the rigorous execution of wrath great utility from others in the curing of diseases and yet vertue in all that they should be all alike equally admired thus they at this time as the servants of the most high God and God in them as the God of Order and Vnion was praised and magnified amongst the multitudes so that their Praises were as solemn as was their meeting as regular as was their solemnity though they were a multitude they were not confused there was no uproar in this gratulatory Magnificat not such as was at Ephesus when the people extolled their great Diana and the most part knew not why they were assembled no the Oracles of God were at this time magnifyed in a vulgar shout the voice of a King of the King of heaven was amongst them and we have good reason to believe that the impetus upon the people was without tumult fince their admiration was the product of their Faith which is the Third thing to be considered in this third part of the Text viz. the Occasion of this awful Reverence and Respect at the begining of the 12th verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Signes and wonders were wrought by the hands of the Apostles amongst the People and the People magnified them Signes and Wonders might be necessary at the first plantation of the Gospel that so it might be received as with amazement so with honour also but since an evil and an adulterous generation may seek after a Signe and none shall be given them only they are themselves the greatest prodigy in that they wickedly dispute the truth of that which for fear of humane laws they dare not in some sort or other but profess and yet there are Signes and Wonders continued like these in the Text sufficient to create Reverence and Respect to sacred Persons were they not too much cherished and incouraged amongst us an evil heart of unbelief against all manner of Providence soever and so against God himself however let us urge what was commendable in the People here receiving the Truths of the Gospel in the love and due esteem of those that brought them to the reproach of the Generations that have succeeded who make a mock of holiness and Piety Signes and Wonders causal of honour and admiration to the Apostles and those in the First Place Signes of terror to the wicked because of the judgment which was inflicted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is Pelusiot Whatsoever punishment is inflicted upon offenders especially if it be sudden and dreadful as it humbles those upon whom it is inflicted so it renders them in whose vindication it is exerted the more venerable their persons are to be distinguished from the common sort of men for whose sakes God is pleased to manifest himself so severe in the terrible executions of his wrath Elijah caused fire to come down from heaven as he was a Man of God to destroy two Captains and their two Fifties 2 King 1.13 and this made the next Captain to dread and revere the Prophet to cast his sword and himself at his seet saying O Man of God I pray thee let my life and the life of these fifty thy servants be pretious in thy sight Behold there came fire from heaven and burnt the two former Captains and their fifties therefore let my life now be pretious in thy sight And shall we say where is the Lord God of Elijah now doth he not still take vengeance if not for his servants yet for his Church in fire and that a fire from heaven which the breath of the Lord had kindled Surely if not in fire though the smoke is still in our nostrils yet in as dreadful and as fore calamities I could but that I had before occasion to instance it here again consider how that God has Magnified the Services of his Sanctuary if not in the sight of this people who will not see yet of the nations round about us in the severer expressions of his anger against this one sin of Sacrilege so dreadfully visited for in the Text how has this sin ever since it was conceived brought forth nothing but death Restitution had we but faith to believe it were the onliest and readiest way to settle us upon the right foundations of peace and prosperity one would think to reflect a little backward upon the ruines which this Desolating Sin hath made amongst us within the compass of little more then One hundred years should be enough to affrighten those who have any love to their Countrey if they have but little regard to their Religion that for the
we have as good reason to believe them as we have to give our assent to any thing that has been performed in former Ages Our Fathers have told us the mighty works and the noble acts which God did in their daies and in the old time before them hence from the Psalmist our Church has taught us to make this our humble and hearty request That God still arise in the Defence of his Gospel to help and Deliver the Professors and Dispensors of it for his names sake and for his honour He that shall call into question or suspend his belief to the History of Redemption as from an Vniversal Tradition it has been delivered down faithfully by the Church in the Oracles of God and yet at the same time does not in the least boggle at many things more fabulous in the Annals of his own Country or it may be in the descent of his own pedigree such a person may think himself wise in his own Generation and yet a very fool in that upon the meer account of an uncontroulable Tradition he will give credence to that which because of the manner of its conveyance is of it self questionable rather then to the Gospel of Peace confirmed by Miracles and in the nature of the thing thus delivered to posterity from one age to another that from the beginning they were wrought by an Almighty Power that so from the Father to the Child in the Generations to come there might not be wanting an infallible convincing argument to raise and as it were to propagate and preserve a most firm belief And after all this we have a more sure word of Prophesie to which we shall do well if we take heed with Reverence and that is the outward and more Visible administration of this Gospel thus confirmed which is the Third thing causal of the Great Benefit bestowed here upon the Church and is to continue to the end of the World viz. because of the publick Convention the place of their meeting and their Behaviour there all which were holy therefore Believers were added to the Lord and those Multitudes Gods institution and the Primitive practice of the Apostles is to be embraced in order to Salvation It was Gods command to his people Israel though they were in the Wilderness that they should make him a Sanctuary Exod. 25.8 even the Tabernacle it self was so called and the reason added is this That I may dwell among them nay even at this time God Almighty did in some sort declare that he would restrain his acceptance only to such solemnities Exod. 20.24 immediately after the Law was given this was Gods promise upon the observance of it in all places where I record my name will I come unto thee and bless thee And with the Apostle we may argue in a literal sense 2 Cor. 3.7 If the Ministration of death written and engraven in stones were glorious how shall not the Ministration of the Spirit be rather glorious if the Ministration of Condemnation be glory much more doth the Ministration of Righteousness exceed in glory if that which was to be done away was glorious much more that which remaineth is still glorious To be short and plain for I have already instanced upon this at large Neglecting the Assembling of our selves together turning our backs upon the places of publick Worship and an irreverent behaviour at such solemnities is all one as if we should deny our selves the means of our Salvation how can you expect in faith that God should go out of his way to meet you when you turn aside from those paths which he has declared do lead to him What reason is there that we should now have a recourse to and make a vertue of that which onely under Persecution was a Necessity is it not absurd as well as impious in the nature of the thing it self to imagine that when the Churches are open the Truth must betake it self into corners it is something surely to be in the way in the ready road to happiness that which has been for so many hundred years successful in order to Conversion we have good reason to believe that it will be so still and it is frowardness and pievishness against a Community Presumption and that in a high degree of Providence for those who are but men to venture upon an extraordinary success and that in opposition to and against those ordinary usual means which ever since our Christianity have been certainly and surely established that which is Gods honour is our Benefit and so we may safely apply that of the Apostle Eph. 3.20 21. It is God alone who is able to do exceedingly above all that we ask or think even according to the effectual power which he worketh in us and yet notwithstanding this most effectual power working in us above and beyond all our thoughts and requests To him saith the Apostle We do ascribe Glory in the Church by Christ Jesus throughout all ages World without end Fourth and Fifth Things causal of this great Benefit bestowed upon the Church both these joyned together for brevities sake and indeed they cannot well be separated being so joyntly productive of this Benefit in the Text viz. because of the Distance here kept which was Solemn because of the awful Reverence exhibited which was beautiful and glorious therefore Believers were the more added to the Lord and those Multitudes Familiarity is causual of contempt but the farther from parity the nearer to and the closer the Communion so consequential as formerly instanced are these Three Articles of our Creed upon each other The Catholick Apostolick Church The Communion of Saints and the Forgiveness of Sins Faith as it comes by hearing in a publique Solemnity so it with Love is increased by that due reverence which is given to such who Minister in that Solemnity the Message can not chuse but be received which is accompanied with honour An equality either amongst Sacred Persons themselves or between them and the People does not in the least tend to edification there is neither order nor peace in levelling and when once the murmuring complaint arrives to this much That the whole Congregation are as holy every one of them as Moses or Aaron no wonder if the fire offered upon the Altar prove to be a strange fire not a fire to baptize and purifie but to burn and consume the whole Assembly in a moment It is the Apostles advice that we give unto all their dues Rom. 13.7 Fear to whom fear honour to whom honour so shall we not be wanting in our love to any and that love will be the fulfilling of the whole Law 1 Cor. 7.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let every man wherein he is called therein abide and abiding therein this is to be with God No wonder therefore if one reason assigned for the decay of Christian Piety be Disputes in general and those most an end in Opposition to Authority when in such things that either