upon the Divine Institution that one must make for the other This being the scope and sum of the whole Paragraph That Government both Civil and Ecclesiastical was at first instituted and established by God himself over such a People whom he would take and choose to himself for his own inheritance and these two instituted not onely at one Time but both in an Vnion in a mutual relation and dependance one upon the other whether the Phrase in the Text as spoken by God himself He shall be and Thou thalt be be by way of precept then it denotes the necessity of this mutual Vnion or whether it be by way of Promise referring to the foregoing verse then it denotes the Vtility and advantage of this Relation since there is no assurance of Gods Blessing on which side soever the Division or Separation be made 'T is pity to divide the Text when the words speak nothing but Vnion I shall endeavour to keep my self close to the scope of them whilst I confine my Discourse unto these Three Particulars First Here is the Promulgation of two great Authorities and that made to those who are Subjects unto Both the Promulgation is to be made by the High Priest who while he speaks for his Prince unto the People doth at the same time declare his own appointment to be of a Divine Right He shall be thy Spokesman to the People He shall be even He shall be to thee instead of a Mouth Secondly Here is the due Execution firm Establishment and sure Administration of both these Authorities whilst the Prince doth defend the Priest he doth so stand by himself the Throne is thus established to him in Righteousness the Kingdom is confirmed in the hands of Moses whilst he is unto Aaron instead of God Thirdly Here is a Promise of success to Both an assurance that God will not be wanting where this Vnion is continued and that taken from the Phrase or manner of expression in the Text relating to the last words of the foregoing verse spoken by God himself by way of Promise He shall be and Thou shalt be and then I will be with thy Mouth and with his Mouth and will teach you what ye shall do This is the sum of the Text and the Designe of what further I have to say from it Of which that I may so speak and you so Hear * Can. Eccl. Angl. 55. that we may all of us profit Let us pray c. First The Promulgation of two great Authorities and that made to those who are Subjects unto Both the Promulgation is from the High Priest who while he speaks for his Prince unto the People doth at the same time declare his own appointment to be of a Divine Right He shall be thy Spokesman unto the People He shall be even He shall be to thee instead of a Mouth He shall be thy Spokesman Et lequetur ipse pro te cum populo He shal speak for thee to the people Targ Onk. that so they may be taught to obey not for wrath but for conscience sake accidet ut sit ipse Tibi in interpretem Targ. Jonath and he shall speak from thee to whomsoever thou thy self shalt go or send him He is to be no other then a Voice crying whether it be in Egypt or in a Wilderness to prepare thy way before thee and to make thy paths strait quicquid Moses mandasset tanquam intellectus concipiens Tostat Abul in loc hoc Aaron loquetur tanquainos exsequens Whatsoever Moses who reigned as King in Jeshurun did dictate out of the abundance of his heart whose wisdom was as the wisdom of an Angel of God to know all things to be done that Aaron the High Priest was to declare and publish and to speak it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Oracles of God Thus the Priests lips are to preserve and to proclaim knowledge the people are to seek the laws of God and of the King at his Mouth that is so far the laws of Both as their salvation may be concerned in the cheerfulness of their obedience and to tell them that if they do in the least resist they shall receive unto themselves damnation For as the Priest is the messenger of the Lord of Hosts so not unfitly is he also the messenger of the Lords Anointed And this may not improperly be the reason of the present Institution in the Text if the Prophet be the Mouth of God well may he be so unto his Prince who is instead of God Jer. 15.19 Thou shalt be as my Mouth says God unto his Prophet even as the Mouth of God The Law of God is dumb it is as a dead letter without a lively Voice to publish it how shall they believe except they hear and how shall they hear without a Preacher The Law of Man is dumb too Promulgatio est de essentia legis Promulgation is of the very essence of a law in order to its being observed and great security there is unto the Subject that the laws of God and Man do not thwart and contradict each other when the Trumpet is blown in Sion and the Voice is from the Sanctuary that bespeaks Obedience unto Both It is not then absurd that the Keeper of the Kings Conscience should be His Confessour he to tell when commanded unto the people what are the thoughts of his heart the practise is as antient as the present Institution in the Text and perhaps as an intimation how fit it is that it should be still continued in those polities that are called Christian the Office is again confirmed upon Aaron by this Repetition of it He shall be even He shall be to thee instead of a Mouth From all which I might raise and prosecute this Observation That the Ministerial Function is the most proper certain effectual and perpetual Mouth of the Common-wealth and that from the Chief Magistrate to the People and therefore is by no means to be excluded Senates Aaron is to be the Mouth of Moses in every thing in which Moses ought to be his God and that is reciprocally and Universally upon all accounts and at all adventures They are the words of him who was both a King and a Preacher Eccles 12.9 The Preacher must be wise to teach the people knowledge how can he find out acceptable words such words as may be as goads or nails fastned in a sure place unless he be permitted to converse with those that are the Masters of Assemblies and so may he speak such words as are given forth from one Shepherd But I need not magnifie the Priest's Office in this particular the happy temperament of the Constitution under which we live is an abundant demonstration to us that the laws by which we are governed were instituted in the fear of God and consequently the Obligation is greater upon the Subject to obey them since the Authority that confirms them is both Spiritual and
back slidings that had been made Oh say they The People must be regarded and one way or other we will please them But what says our well-resolved Apostle These insinuating Zealots have a kind affection but it is not well let them talk never so much of Comprehension the result of all must needs be Exclusion either they will Exclude you or us for the whole and sole Designe is that you might affect them Let no man blame me therefore that I will not in the least give way but still I will keep the right hand of fellowship for I have laboured more then all the rest that I am so exceedingly zealous for the Gospel which I have preached unto you that you should stand in it because I have delivered no more then what I received and that according to the Scriptures and is there not a Cause that I should be thus earnest especially is not the cause good Yes surely it is good to be always zealously affected affected provided it be in a good thing why not we as well as they in that which is bad I could wish even you my Galatians in the same circumstances with my self and that not only out of Fear because of my Authority when I am present with you but out of love to the thing it self when I am absent from you This is the Scope and Coherence of the words in which an account is given us both of a good and a bad Zeal as they are contradistinguished from and to each other the one is condemned and the other is commended and that in general because of these two qualifications in each of them 1. That which is bad is commonly of Persons either to make a party they affect you to be added to their Number or to Magnifie themselves they would that you should affect onely them 2. That which is good and commendable is always 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a good thing that is it is guided by a good Rule managed upon a good matter and directed by a good intention To be a little more close and particular The two Verses will be the Subject of two Discourses for the first which is a Description of a bad or a wicked zeal it is described to us to be not as it should be in these particulars First In relation to the Object Zeal is reprehensible when it is of Persons not of Things 〈◊〉 of Men and not their Graces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they zealously affect you you your very selves not any thing that is good in you nor any good that is toward you Secondly In relation to the Subject when the Affectators of this kind are not rightly qualified either as to affection or intention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adverbs either crown or debase our Actions They Zealously affect you but not well Thirdly In relation to the Zeal it self when it is such a kind of Zeal as does directly in its consequence tend to Separation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they would either exclude you or us that is separate us from you and you from us Fourthly Yet once more Zeal is Bad in relation to the Zealots themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they would fain set the Church on Fire to warm themselves by the flameof it by thus gaining Disciples not so much to their Cause as to their Party yea chiefly in this every Zealot plays a private game by himself alone from the rest of his Company whilst they thus many times supplant one another in gaining Proselytes each man to himself wishing that the people might affect them And is not all this exceeding wicked in such a Maze of Ungodliness a Mystery of iniquity as this how shall they that are approved be made manifest we had need to look about us seriously and to bethink our selves who may be in the company conversing with us such as may have a Zealous affection for us but not well since their Design may be altogether Exclusion onely that they themselves might be affected But notwithstanding this let us hearken to our Blessed Apostle see him here watching for the souls of these Galatians even in their own way counter-working the Designes of the enemy far he is from approving a Laodicean temper of being neither hot nor cold the temper of such whom God shall one day spue out of his mouth and whilst they live they are a loathing to all good men he would not have us be like Ephraim a Cake that is dough baked but he takes Occasion from the industry of the Adversary to recommend to them and to us all the like Diligence and that with as great an earnestness assuring them that it is good to be always zealously affected in a good thing and so much the better and the more commendable if it be not only when their Apostle is present with them In which words in order to the commendation of a pious and a holy zeal we have Two parts 1. Approbatio ipsa The Approbation it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is good to be zealous 2ly Ratio Approbandi The reason of that Approbation and that taken First Ab Objecto From the Object 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it must be in a good thing Secondly Ab Habitu The Habit must be as unlimited as the Object is universally good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it must be always Thirdly Ab Occasione From the Occasion of expressing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew that it is a fixed habit unalterable it will chiefly take that occasion to express it when there is most need of it when the Spiritual Apostle or great Pastor is out of the way it is nor an eye Service before men but it is pleasing God as our Apostle here to his Galatians Not only when I am present with you This is the sum of the Text and of what I have to Discourse from it First Let us stand a while and as it were from the Pinacle of the Temple behold our danger let us be careful that we do not in the least miscarry in slipping aside or in falling away from our own steadfastness zeal at the best is but the excrescency of Love when it may either be true or false and therefore we find it no where commanded as a Duty but if it be rightly qualified it is praise worthy as being Good it is a pure flame kept alive and bright in the Ocean it is that fire of Love which many waters cannot quench And yet sometimes it is the overflowing of the Gall and the result of bitter cruel hatred it is as it were fire under the pot when the Stomach boils and the mouth foams out of the aboundance of the heart the mouth does speak and whilst wicked envious and malicious thoughts do blow the coales both tongue and face are on a flame the hands are ready to smite with the fist of violence and the feet are swift to run the wayes of Mischief whilst the passionate zeal
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
Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of the rest Such as might have evil will against and an evill eye upon such Dispensations in Solomons Porch No man durst to joyn himself to them That which wrought thus upon the Adversary that he durst not stretch out his hand to smite was either the Judgment of God upon Ananias and Sapphira or else the Wonders that were wrought amongst the people 1 As for the judgment upon Ananias and Sapphira for their Sacrilegious with-holding part of the price of their Land Paena istius modi non parum valabat terrendis impiis ne temere prorumperent in eorum coelum ubi Deus tam severum vindicam se ostenderet Calv. in loc This sort of sudden and unexpected punishment was caution enough to those who were froward and disobedient that they should not venture to disturb those Solemnities in which God had manifested himself so severe in taking vengeance If for such a small thing might they think as Sacriledge onely for purloyning a little money God would evert so great a Displeasure of how much sorer punishment shall they be thought worthy who commit a Sacriledge upon in offering to do violence unto the Persons of such who are exercised in the Solemn Administration of a strict and a most holy Religion 2 The Wonders and Signes which were wrought among the people these did work upon and steal away the hearts of all that saw them So that v. 26. the enemy durst not be too boistrous against them lest the People as one Man should rise up against them and stone them and at length from their own consultations they were forced to dismiss them in peace they begin to doubt amongst themselves whitherto this would grow They suspect their own jurisdiction lest it should be exercised without fear or wit and in the end ver 38. that they be found to be fighters against God v. 35 39. Ye men of Israel take heed to your selves it is you that are in the greatest danger what you intend to do as touching these men Refrain from them and let them alone for if this Work or this Counsell be of Men it will come to nought but if it be of God you cannot overthrough it and this Work and Counsel was not of men but of God and therefore the Enemy could by no means hinder it I might here observe to you the constant the special care and providence which God has for his Church how that the fury of man doth often turn to his Praise in the deliverance of his People he restraineth the remainders of wrath also he bringeth to naught the designes of the Heathen and maketh the devices of the Aliens to be of no Effect should they rage yea and that furiously yet they would imagine but a vain thing let them take counsel together with one accord yet he that sitteth in the Heavens shall laugh them to scorn the Lord shall have them in derision Psal 2.6 I Know that Second Psalm is litterally spoken of our Saviours Person and yet it is also applyed by the Apostles to the propagation of his Gospel in the Chapter before the Text ver 27. This was at that time the Churches Prayer when they prayed with one heart and with one voice Of a Truth Lord against thy holy Child Jesus whom thou hast anointed both Herod and Pontius Pilate with the Gentiles and People of Israel were gathered together And now Lord behold their threatnings and grant unto thy servants that with all boldness they may speak thy Word Surely the Sons of Thunder were amongst them whilst the Word of God went forth from them like Lightning the place was shaken where they were Assembled ver 35. With great power gave they witness of the Resurrection of the Lord Jesus and the result of all was the wonderful effect in the Text that of those that were adversaries durst no one joyn himself unto them May I not apply the same Providence of Almighty God comfortably to our selves to this once afflicted and despised Church of ours if she be not yet despised and afflicted made a by-word and a reproach to her own Children no wounds like those which are given in the house of Friends However for our comfort Hell and Death have not yet prevailed Not Rome whose mouth was wide as Hell nor the more secret contrivances of Schisme which like the Grave never hath enough our God has been a God both of the Hills and of the Valleys and through the power of his Might over both we have been more than Conquerours Rome upon its seven Hills animated from an aspering conclave could not over-see us and the Consistory in a seeming self-denyal making it self low as the Valleys could not over-reach or Vnder-mine us neither the Infallible Chair nor the Stool of wickedness could awe us or controul us Nay though for a while we might seem to be forsaken yet God gave us beauty for our ashes he restored our Captivity and put upon us the Garment of joy instead of a Spirit of heaviness So that to the one Adversary which in our heaviness asked us Where is now your Church sing us one of the Songs of your Sion We can now return this answer That the Tears which we shed at the Rivers of Babylon have caused Jordan it self to over-flow its banks Persecuted we were but not utterly cast off our God has provided us still a Name in the earth and when the Succession of an Apostolical Ministry was almost cut off quite in the midst of us our extremity was Gods opportunity for mercy See we yet once more the fire of the Sanctuary hid in its own embers and almost extinct during the Captivity again brought forth restored to its wonted lustre the flame yet again bright upon the Altar so that our Miraculous Restauration is to them an abundant Demonstration that we were and still are continued a Church according to ancient and Primitive Constitutions truly Apostolical But as for that other Adversary the Viper in our own bosom who both contributed unto and then upbraided us with our afflictions who because of the troubles which they brought upon us thence made an argument to reproach our Holy Constitutions as if they were in themselves unlawful because of Gods Displeasure against those who did not live up closely and severely to them thus whilst they have been the Rod of Vengeance in the hand of God they have talked to the grief of such whom God has wounded And why will not these persons now be as exact interpreters of Gods Providence against themselves is not the Scene again shifted and are we not I am sure if we understood either Gods glory or our own happiness we should be where we were before and have we not this to say for our Church even according to their way of argumentation that God who restored it was not against it We are not at this day without a Priest or without an Ephod And yet still with
time fight against God! And is the Arm of our God now shortned that it cannot help no surely the Dispensation of his Gospel is still accompanied with power even in the hearts of those that set themselves against it to observe the constancy and perseverance of those that labor in it how they are neither afraid nor ashaed of their Message though they be counted enemies for the Truths sake which they are to speak Nay a sad complaint it is that now there should be cause to make it amidst the contentions and divisions of false Brethren still they hold fast their integrity yet again to observe the judgments of our God to instance in no other against this one wasting destroying sin of Sacrilege ever since it has been an iniquity established by a law in the midst of us how it has been a Moth in the estates of the wealthiest and the mightiest it has eaten like a Canker even unto corruption and destroyed whole Families great and noble Nay not only the estate but them and their children too Nec gaudet tertius haeres before the third Generation the whole line cut off with the entail of the estate whilst the chief of the Family dies leaving no memorial behind him all the propagation that is made in the earth is the transferring the Curse of Sacrilege from one house to another that so it may yet make sorer Desolations the calamity by the complication of several interests and proprieties the more dreadful because like to be so universal diffusive And yet once more shall I observe The signes and wonders that have been wrought no other then the wonders of an Almighty Providence not so much in the restitution as in the continued support of our Church it is little less then a miracle that we are still preserved as if the Glory of God were in the midst of Solomons Porch and about that Glory a most sure defence that God has hitherto wrought out our deliverance thence whence we could not expect it when some of our old Friends have forgot if not lift up their heel against us I say were all these things seriously considered in thankfulness to our God in humility love and charity towards one another whilst we go hand in hand together to the house of God as Friends surely our God will be intreated still to continue his mercies to us and preserve to us his Memorial both as his own and our Praise in the earth Nay how do we know but that such kind of secret intimations as these to the very souls and consciences of such as are rebelliously and maliciously wicked are as it were a Bridle in their Mouths to curb them in that they shall not dare either to cast a bank against or shoot an arrow at us God may thus put his hook into the Nostrils of that old Leviathan the Devil and Satan and of all those Devils incarnate who to keep him company take their pastime onely in troubled waters in the Ocean that casts forth mire and dirt and surely there have been some Mourners in our Sion to spread the hard speeches cruel mockings of any blasphemous Rabshakeh before the Lord upon his holy Altar yea God himself has heard all their blasphemy and in his own due time he will repay it with terrour and amazement shall the Sons of Belial turn away and spend their powder elsewhere or should they give fire it will recoil upon themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church is beyond Gun-shot Isaiah 65.25 That comfortable evangelical promise may without presumption be here in faith and patience applied They shall not hurt nor destroy in my holy Mountain saith the Lord they shall not dare to come nigh to joyne themselves unto they shall not approach to offer violence either to the Mountain or to those that are the Servants of God upon it to Solomons Porch or those that bear witness to the Testimony of Jesus within it which is the Third thing observed in this Second part of the Text to wit the Distance which was observed at this Convention and that more specially and particularly what this Distance was what was that Act which these three sorts of persons did not dare or venture to ingage themselves upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be too familiar with to joyn themselves unto them 1. The New Convert Disciples could not but honour those whom they so much loved and therefore they would not reckon themselves to be of their number Nemo audebat se iis in serere aut Apostolum profiteri no one durst to inroll themselves amongst the Apostles to pretend a joynt mission or commission with them as if they were Apostles also even the New Convert-Disciples as holy as the best of them yea be they no less then the whole Congregation every one of them No these Disciples though sanctified elect and pretious yet they were not thus called they sat at the Apostles feet where they had laid down the price of their Goods they did not presume to be legati a latere Collegue Ambassadors with them all things indeed were common amongst them but not the Apostolical function nor the Ministerial office they had received the Christian Faith but not to ambition or vain glory much less to quarrelsome Disputations Erastus was in truth Junior in comparison of these Primitive times of innocent Simplicity in which the Spirits of the New Convert Disciples were subject to the Spirits of the Prophets and Apostles they submiting themselves to those who were set over them in the fear and love both of God and them 2. Those from amongst the Multitude would not be too hasty in consorting with such as were so of a sudden magnified by the very ordinary sort of people Nemo se familiariter pro eo tempore Apostolis reddere audebat they were indeed surprised at the sudden rumor and unexpected applause but as yet they would be somwhat cautelous not venture too near a conjunction to or convesation with them not knowing whitherto this might grow they were resolved to await the conclusion and result of the whole matter they were not a little wary of their acquaintance chusing a more convenient season to commence it at present it might not be so safe they did not care to be seen with nor joyn themselves unto them 3. The Adversary withdrew because he durst not interrupt them Nemo ausus est eos coercere Ethiop Vers. No one durst to put a restraint upon them or to say unto them what do ye Non ausi sunt hostes eos ut antea impetere the Enemy did not dare as formerly to be impetuous or violent against them Junius renders the word certare no one durst contend with or withstand them Nay the word in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not always to be understood of a nearness of Familiarity or Friendship implying intimacy of acquaintance in conversation but somtimes it is used for such an Adherescency as is
magnificence provided it do not degenerate into superstition has this advantage in it that neither God his service nor they who minister about it can so soon be lightly esteemed Psal 110.3 This was Gods promise to his Son after that he had drunk of the brook by the way that he should lift up his head and because his head should be lifted up therefore thy people shall be a willing power in the day of thy power that is in that Day when the word of the Gospel shall be accompanied with power and that as it follows in the next words no other then in the Beauty of holiness so that the Administration of the everlasting Gospel is a Day of Power in it a willing People and all because of the Beauties of holiness the outward solemnities of the sanctuary glorious and magnificent well therefore may the Psalmist go on ver 4. The Lord hath sworn and he will not repent the Administration is thus eternally fixed Thou art a Priest for ever after the order of Melchisedech To be a little more close and particular The People magnified them where observe three things First The Respect which was given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magnified Second The Persons by and to whom this praise was given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the People to the Apostles this was the honour of these Saints their Persons to be in esteem amongst the Multitudes Third The Occasion of this Reverence and Respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Many signes and wonders wrought amongst the people whither of justice in the judgment inflicted of Mercy in the Diseases cured or of extraordinary Providence in the Gospel propagated because of all these the People Magnified them 1. Consider we the Respect it self which was given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magnified The word is used both of that honour which God is pleased to vindicate to himself as also which he doth vouchsafe sometimes to bestow upon his creature again of that Glory which man is to ascribe unto God and of that respect which one man may give unto or have for another God vindicates his honour to himself in that he doth Magnifie his word above all his Name when he doth declare that he will not give his honour to another but that he will be sanctified in all those that draw nigh unto him in all acts of Worship and Divine Service he will have his Praises to be perfected in that they be all directed unto him alone he is the Lord our God to be Magnified and glorified for ever but One Lord and besides him there is no God But Praise and honour are his gift somtimes to his creature be Man what he is God regards him the son of man is visited by him and he exalteth him on every side as it seemeth best to him when and how he pleaseth he bringeth unto great honour raiseth up the poor out of the dust the needy from the dunghill to set him with the Princes even with the Princes of his people 1 Chron. 29.25 It was the Lord who magnified Solomon exceedingly in the sight of all Israel Yet again this is that Glory which we ascribe unto our Maker when we praise him who is higher then the highest give him that honour which he is pleased to require of us even the honour due unto his Name Psa 50.23 Whoso offereth me praise he Magnifieth me This is our Te Deum every morning wherein we praise our God and acknowledge him to be the Lord we worship him who is the Father everlasting day by day we Magnifie him and so we worship his Name ever world without end therefore as day unto day so night unto night also sheweth forth this praise our Oblations being not only renewed every morning but the lifting up of our hands are an evening Sacrifice when with the Blessed Virgin Mary every night we make her Magnificat our own Our Soul to Magnifie the Lord and our Spirit to rejoyce in God our Saviour And yet after all the former acceptions of the word this is that which God commands that one amongst another honour should be given where honour is due Dignities are not to be evil spoken of nor dominions to be despised we must have some in high esteem for their works sake and an Apostle must be Magnified if for no other because he is an Apostle 2 Cor. 10.15 This was that honour which without ambition or offence St. Paul did justly vindicate to himself Having hope that we shall be inlarged by you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magnified amongst you according to our Rule abundantly the more abundantly because of that Rule of Righteousness which from us has been delivered to you So then the respect which was here given was the esteem that was raised because of the present service in which they were engaged what is in the Text Magnifying is in the foregoing Chapter ver 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That great Grace which was upon them all whilst the word of God grew and was multiplyed the Apostles were in favour with God and also with men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is Pelusiot That is Their Conversation and their vertue or rather their powerful ministry was as became Apostles and this was part of their reward in that they should see of their travail and be satisfied whilst they should be had in honour of all such who were resolved to follow them as they followed Christ And this honour was double both in heart and voice out of the abundance of their hearts their lips praised them with their tongues they blessed God who had given such power unto men and therefore with their tongues also they blessed and praised those men who came to them in the power and demonstration of the Spirit of God And Was this the receptation of the Gospel in its first Plantation did the word of Salvation run only whilst it was glorified and glorified it was indeed in the hearts and mouthes of all that saw and heard it hearing it they believed with joy joy which was not altogether unspeakable though it was full of glory What shall we say then when amongst those that are called Christians the Word of Life is the derision of those that pass along the streets when the Servants of God are despised for their works sake Nay the very Oracles of God have not escaped whilst they have been made the subject of Drollery This is that which may be for a sad Lamentation in the midst of us whilst wit and ingenuity is debauched into rallery and they are the greatest Virtuosoes have the quickest and ripest parts who can most prophanely make their Religion ridiculous who throw about their Libellous Pasquills and their Satyrical Lampoons not only against the civil and sacred orders of man that are established amongst us but even against Heaven it self thus they do not only Swear by but wickedly they blaspheme the Throne that is on high and him that sitteth thereon as if it
for its succession whilst it burns it self at the rays of the Sun is but one single embleme of this if any such instance can be given whilst in the Primitive Persecutions the Piles of Wood were made high and the flames reached up to heaven by the sweet influences of the Sun of Righteousness upon the sacred dust of Martyrdom there was a strange unaccountable prolifick virtue Sanguis Martyrum semen Ecclesiae Christianity did receive as it were a new-birth sent forth into the world a numerous off-spring too great to be incountred with in the mean time the slaughtered witnesses for the Faith of Christ did as it were anticipate their own Resurrection living again in the pious conversation of such who taking advantage of their stout behaviour unto Death did embrace the Faith of him who is the Lord of Life And after all this true zeal is not onely upon such extraordinary occasions an incouragement unto others but even in the ordinary Occurrencies of humane life it has many times the like influence upon such as have the least overtures after holiness and piety as the backsliding of many eminent professors from the paths of Truth and holiness has been the sad occasion that others have totally fallen away so the observance of those who have passed through a fiery trial of affliction who daily are acquainted with little else but unkind surmises and hard speeches who are the mark that every one shoots at because they are more righteous then their neighbours they are indeed the lights of the world held forth at noon day exposed to the blast of every foul mouth to the scoff and derision of all that are round about them yet I say closely to observe such persons as these how piously they walk with God how humbly they converse with men not being froward against others onely keeping themselves close up to the rules of their Duty and the strictness of a holy life it cannot but inkindle some good wishes in the worst of those that hate and revile them insomuch that the most Atheistical persons when they are serious will reflect upon themselves and say Oh! That we were in such a mans condition Religion shall never want Proselytes for such mens sakes as these for strange is the influence which a Holy Zeal has upon the Lives of men it being not only bonum jucundum a pleasant good that is contentation and satisfaction to a mans self but comfort and incouragement unto others for in the Second Place Zeal is good Bonum est Honestum it is honest in the sight of all men it is lovely and of good report it is the usual Character that we give of a zealous person Poor man he is concerned for that which he can never help the world will be bad do what he can yet doubtless he himself is a very honest and a well meaning person and truly so he is as he is not over-sollicitous of being counted singular or as the prophane phrase it over-righteous more nice then wise so neither is he in the least censorious of others the faith which he has he keeps it to himself neither will he disturb another mans liberty by his own conscience he is contented with this private satisfaction that he doth not in the least condemn himself in that which he alloweth and since he hath tied himself up to the strict performance of some certain rules of duty he desires to be excused that he cannot dispence with himself he makes himself no Judge of another mans liberty Only you must bear with him if you find him not a little concerned when he cannot have the same liberty which others take in that which is worse and be permitted an undisturbed Piety when they who either have not the leisure or the will to be religious want ordinary civility and will not forbear their taunting reproaches and their ungodly scoffing at the strictness of a well-ordered Conversation when he finds his Devotion nick-named for superstition and the periodical revolution of his Canonical hours to be branded with the title of a Mechanical Sanctity It is not absurd surely but acceptable in the sight of God and commendable before all good men to reckon upon Months Weeks Days and Hours wherein to serve our good more strictly and closely than at other times and to be as well acquainted with these seasons for religious performances to know these stations for a holy Devotion as well as the Sun it self knows his own going down for since acts of Religion must be done at some time or other or in one posture or other so long as we are in the body why not rather in such a posture and at such a time which Holy Church has consecrated and commanded at such a time in which we may hope there are other Christian people putting up the same petitions and so the Devotion being united is the more prevalent I refer to the Canonical hours of prayer every day and yet since all have not leisure and in some cases God will have mercy rather then sacrifice he that is piously and Devoutly zealous as he hath no evil thoughts upon the Omissions of his Brother so he could wish that his Brother would forbear evil speaking and slandering his strict perfomances since surely he walks by a rule the Churches practice at least is his prescription without censuring therefore he blesses God for the opportunities he hath of Dedicating himself unto his service that God hath put into his hand a price and given him a heart to use it I speak this the rather because of late Devotion has been obliquely accused as if it rendred men crabbed and censorious Men of Devotion says one amongst us when they have once formed in themselves a perfect modell of the will of God and have long confirmed their mind by a continual thinking upon it are apt to condemn all others that agree not with them in some particulars This accusation is cunningly and closely laid First as if the model for devotion were of private conception after they have formed to themselves a perfect model of the will of God No such matter it is well known that the Devotion thus struck at is of more universal practice it is the Devotion of such who according to that way which some count superstition and a mechanical Religion worship the God of their Fathers and then they who addict themselves to such a Devotion are apt to condemn those that agree not with them in some particulars no such matter neither it is not upon every little piccadilloe that the stomach â—iseth it is not here or there a particular thing which causeth these eager grudgings but holy Zeal thinks it self concerned when things in their direct consequences all together tend to the exploding of Primitive and of pure Religion when the strictness of all Discipline and Order is become a by-word and a Proverb the reproach of such who watch their opportunity totally to cast off the Yoke who