gladness Act. 2.41 The same day the General reception of the word was already past and in the same day the Seal of the Covenant was conferred in that there were added to them as they were an Apostolick Church about three thousand souls and to warrant me this remark upon the Addition here in the Text and those other places we have it expressly Chap. 2.47 The Lord added to the Church daily such as should be saved from all which this inference is obvious That out of the Church we are not to presume for Salvation or to give it you in as modest terms as may be and those naturally deduced from the Text They that shall be saved with the Lord are first of all supposed to be added by the Lord to the Church Faith though it be the gift of God in the Heart unto Salvation yet he giveth unto every man a certain measure no otherwise than by an Ecclesiastical Dispensation For to make a summary rehersal of that Creed into which we are Baptized this is the compendium of the whole The Creed which with good reason we call the Apostles Creed or at least Apostolical is in our Church-Catechisme distinguished and divided into the Belief of the Father our Creator of the Son our Redemer and of the Holy Ghost the Comforter ruling in all our hearts in order to a thorow Sanctification now in the assurance of this Holy Ghost as he is a Spirit of Prophesie we do believe a Catholick and Apostolick Church in that Church as it is Apostolick and Catholick we must acknowledge a Communion of Saints the result of which Communion in this Church from the Holy Ghost is the forgiveness of our Sins whatsoever is loosed on Earth is loosed also in Heaven whence we do further believe and hope for the Resurrection of our flesh and the Life in the World to come And therefore to the Doctrine of the Trinity the Father Creating the Son Redeeming and the Holy Ghost Purifying as also to those Articles of the Church Administring in a visible holy Communion the Remission of Sins unto all such as look for the Resurrection to eternal Life we in the assurance of our Faith are to say Amen I would at length fain put it to the question what people generally have in their thoughts when they stand up at their Creed and say that they Believe a holy Catholick and Apostolick Church in effect it should be thus much that they do confess there is a Congregation and Corporation of Christian people though dispersed throughout the whole world that this society is united in a holy Communion under Christ the supreme and onely Head that it is assisted moved and directed by the Holy Ghost that it is Matriculated as it were into one holy Congregation and fraternity by Baptisme sustained by the word of Catechising which is milk for babes nourished by the Lords Supper which is meat for stronger men that it is continued by an holy Apostolical Succession by which the Keyes of the Kingdom are faithfully administred whatsoever is bound on earth is ratified in heaven and after all this does the promise of Christ signifie nothing that he will be with his Church so universally and every way holy that so whither he as the Head is gone the Members may follow after every one in his own order Christ the first afterward those that are Christs both before and at his coming And if this be the meaning of the Article as had I time might soon be proved from several Scriptures and our Separatists themselves do not deny but that this Summary Compendium of Faith is both antient and a sound Confession we thank them that at the same time when they thrust it out of our Churches they were pleased to annex it to the close of their Calvinistical Catechism I would demand of them and put it to the Conscience of those who are deluded by them how they can expect salvation in another world when they avoid the communion of the Saints in this and that against their vow in Baptisme against their solemn Profession of Faith I might I perswade my self urge it against their own inward sentiments whenever they do seriously think upon it what this Article of their Creed does mean or else they must be notoriously hypocritical before God against their own reason somthing or other they must believe when they do confess that there is such a thing as a holy Catholick and Apostolick Church and what can they believe to their souls good but that in the Communion of this Church they do expect salvation Let them if they are so fool-hardy excommunicate themselves and so put themselves into the condition of Heathens to be saved without a law and beside the Gospel if God so please to be sure there is great safety in the Christian institution as the Church is a holy society if with our hearts we believe and with our mouths we make confession of that Faith which was once delivered to the Saints to wit that there is a Holy Catholick Church and in that Church a Holy Communion of Saints and the result of both these is the forgiveness of sins and that because of the Churches Catholick Faith that there shall be a Resurrection of the Dead for unless it be so we are still in our sins when both soul and body are to be united together in order to be made partakers of everlasting life undoubtedly we shall be saved I know there are some who quarrel at the Athanasian Creed though they have subscribed to it for these words in it however I am not afraid to cite them to our present purpose whosoever will be saved that is in the unity of the Church before all things he must be careful that he hold the Catholick Faith for the Church is Catholick which faith except he keep whole and undefiled without doubt he shall perish everlastingly And so I pass to the Second instance of this great Benefit here accruing from the present Dispensation and that is a due qualification internal in the heart but still in order to an outward profession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were Believers in the Lord which were now added to the Churches Communion holding the Faith as from the Apostles at this time it was delivered By Faith here not to spend time in the ordinary Definitions of it we may securely understand the pious and fiducial application of all the circumstances of this outward administration to each mans particular and private concerns whatsoever was publickly dispensed was in the heart of those that were assembled digested in an humble assurance of salvation there-from So that upon this account Schism from a Visible Communion is the result of Infidelity it is an evil heart of Unbelief that departs from God our Father or the Church our Mother in that whosoever he be that separates he cannot or he will not make due and sober reflections upon outward services in order to his own private
have kindled this shall you have of my hand you shall lie down in sorrow Would we examine and try our own or the spirits of others whether they be of God or no the Word of the Lord is sharp and piercing it divides betwixt the marrow and the bones it searcheth out the depths and secrets of the heart That fire cannot be a flame of holy incense to consume the Sacrifice and to render it acceptable which has no regard to the Holy Oracle of God Here that zeal is reproveable which spends it self either in decrying the sacred Scriptures as useless or in preverting the Scriptures making them of private interpretation to speak what they never intended such who wrest them to their own destruction First They that decry the Scriptures as useless since we are now not to be directed by a line or by precept but we are all to be taught of God of this sort are they who think themselves above Ordinances waiting only for some secret instincts some impetuous raptures to carry them they know not whither to do they know not what such who have laid aside the first Principles of Godliness they are not to be dealt with you shall never argue them into a better temper so long as this melancholy dumpish humour doth transport them they have this still for a refuge that they are not free to hear or to answer you But as for our selves that we be not led away by the errour of these wicked men it may be urged and I cannot urge it too often the Articles of our Creed into which we were baptized that as in our Profession we do believe the Holy Ghost to be the Lord and giver of Life and so a spirit of illumination unto the Sons of Men so we do believe that he the same Spirit spake by the Prophets He the same Spirit does assist in the Communion of Saints and therefore we are not to neglect the assembling of our selves together as the manner of some is Secondly As for that other sort who have made themselves the only perpetual Dictators in Religion whose humour is the only Light they have for the interpretation of the Scripture who make the Scripture to be of a private interpretation speaking what it never intended who have against the continued practices of Christianity in all ages found out a new clew of thread to extricate themselves and others out of some Labyrinths of controversie of their own devising and do thus betray the simple and ignorant into not onely foolish but dangerous errors these men act as if they had forgot those Scriptures which they pretend for to interpret those that tell us that the Spirits of the Prophets must be subject to the Prophets especially when they are met together in a holy Communion They who would take heed to a sure word of Prophesie must know this first of all 2 Pet. 1.20 That no Prophesies of Scripture are of private interpretation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of a mans conceited enthusiastical and sudden explication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St. Mar. 4.34 It was the onely prerogative of Christ himself when he was alone for to interpret but as to us the word of Prophesie is not thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the will of man we must take in along with us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Analogy of our Common Faith and the sacred authority of the Catholick Church as knowing that whatsoever seemed good unto the Holy Ghost as it is revealed in the word seemed good likewise to the same Spirit as it is explained by the Church and proposed to those who will receive the truth in the love of it to be matter for their Faith wherefore the Scripture hath said I mean St. Paul in whose writings there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some things hard to be understood which the Pride and Tyranny of the Church of Rome on the one hand and the unstable peevishness of our Classical Brethren from their Consistory on the other have wrested two contrary ways yet between them both the word of God abideth sure to wit that Scripture which refers us to an Interpreter for all the rest 1 Tim. 3.15 The Church of the Living God in all things necessary to salvation as the words following do imply is the onely pillar and ground of truth and then he adds the fundamental articles of our Christian faith without controversie great is the mystery of Godliness God was manifest in the flesh justified in the Spirit seen of Angels c. That zeal then is truly commendable just holy and good which is a Zeal according to the Scriptures a contention for the Faith of God in them revealed as they are by the Church delivered to the Saints which whilst it doth coufess the Holy Ghost to rule in the hearts of all Believers does not too hastily pass over the two next Articles of our Christian Faith in which we also do believe a Holy Catholick Church and in the Vnity of that Church do joyn with the Communion of Saints such a Zeal as this is good that is guided by a good rule by the word of God as it is proposed and said open by the Church to be a perfect Canon an exact prescription to tell us what ought to be our Faith and to guide us in our manners in all holy Conversation and Godliness Secondly Zeal is good in Relation to the Object of it if it be managed upon a good matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon a good thing which bears its due proportion to that rule This is that which St. Paul tells us is the result of the Grace of God bringing salvation and appearing unto all Tit. 2.14 In that our Saviour gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works The people are then peculiar and the zeal is singular when by the blood of Christ we are cleansed from all iniquity so that our works are good Having once submitted our selves to the obedience of Faith and publickly owned it in the Unity of the Church every man has so far a Judgment of private Discretion and possibly not in many cases besides as to examine his own Actions by that Rule of Righteousness which he hath received and the rectitude of which he must not in the least dispute Saul forgot himself and God also when in his zeal for the children of Israel and Judah he slew the Gibeonites 2 Sam. 21.2 These Gibeonites though but hewers of wood and drawers of water in the sanctuary were to be preserved because of the Oath of God Joshuah 9.3 17. They who were for exterpating root and branch amongst us though they had formerly given up their names to God and to his Church in their Promissory Subscriptions that they would conform to and not endeavour the alteration of the Religion established and yet after all this in their zeal unto the people did lift up
convene in the Tents of wickedness and when Christ first appeared in the flesh it was the Character of a Devout and a Religious person St. Luc. 15.37 of Anna the Prophetess a Widdow of 84 years age that she departed not from the Temple but served God with fasting and prayers night and day and does old Simeon wait for the Consolation of Israel to see Christ in the flesh by the Spirit he is led into the Temple there to behold the salvation of his God and so to depart in peace sed nobis non licet esse tam religiosis now it seems all Godliness consists in the most ungodly of separations as if this untoward Age of ours would invert the proverb the farther from the Church the nearer in communion with God! Well! whether they will hear or whether they will forbear and yet he that hath ears let him hear saith the Spirit unto the Churches you see whosoever ye be that do Divide our Saviour's Practice and his Precept the Apostolical Progress and their Institution are against you from the beginning even when they wanted an outward Administration a fixed and a setled Dispensation then it was not thus Jesus Christ our Lord was obedient in all things even in their Apocryphal celebrations to the constitutions of that Church under which he lived The Apostles were men of open hearts and of open lives neither were they ashamed of the Testimony of the Lord Jesus they rejoiced upon all occasions to go up yea though it were but to a Porch of the House of God though the Jewish Dispensation was still there administred yet Type and Antitype together appearing both were for that time glorious we find them all together in one place and all of them there together with one heart Unity and Uniformity was that which gave credit to Christianity from the first Plantation of it They were all with one accord in Solomons Porch which is the Third thing I observed unto you in this holy Convention and that is their Behaviour at their meeting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one accord When the Queen of Sheba came from far to behold the wisdom of Solomon 1 Reg. 10.5 the Houses that he built to God and for himself the meat of his Table and the sitting of his servants the attendance of his Ministers and their apparrel and his Cup-bearers and after all and above all the rest the Ascent by which he went up unto the House of the Lord which as most interpreters agree was therefore called Solomons Porch after the captivity rebuilt and restored to its former splendor and magnificence as Josephus in the forecited places gives us the account at large I say when she saw all this there was no more spirit in her To consider with our selves how that even in the Apostles times Solomons Porch was a continued Ascent up unto the House of God the Procession though it was solemn and glorious atrium populi grandis Basi lica Vatabl. the Grandeur of it was Princely and thither came the people to serve the Lord and upon the whole that the Apostles were there with the new Convert Disciples to the Christian Faith even multitudes of Believers both men and women though the Tongues which sate upon the Apostles were cloven yet their hearts were not divided they loved and they lived and they witnessed unto Jesus and they served their God together and all as Brethren Methinks now our Spirits should be raised nay our hearts may fail within us in admiration of them and of their primitive uniforme celebrations and in a sad reflection upon our selves to consider that with our Vniformity charity has forsaken us how sadly are we mangled and divided one amongst and one against another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With one accord The word in Scripture seems to intimate not onely an inward sameness of affection a mutual agreement of mind and disposition but also an outward Vniform Behaviour Act. 4.32 The multitudes of those who believed were of one heart and one soul that was their internal affection ver 24. With one accord they lifted up their voice to God that was their external communion Act. 11.46 With one accord in the Temple and in breaking of Bread the result of which concord in Religious performances was peace and amity in their civil conversations they did eat their meat with gladness and in singleness of hearts So that we may hence gather that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text their being together with one accord is sufficiently expressive both of the inward frame of their minds one to another and the outward management of their solemn Assemblies one amongst another even what the Apostle gives in advice Rom 15.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we should with one Mind and with one Mouth glorifie God the Father of our Lord Jesus Christ Divine service being publick says a judicious writer of our own Church hath this advantage in it Mr. Thorndike Rel. Assem pa. 2 3. in as much as the honor which it pleaseth God to accept at our hands becometh his greatness more when in a judgment of charity we have reason to believe that such a worship proceeds from more agreement of mind as the strength of mens Bodies joined to one purpose removeth that which one by one they could not stir so Vnited Devotions the more publick the more numerous the more numerous the more Vnited prevail with God to such an effect as severally they cannot bring to pass This was Gods promise of old that it should be his blessing upon his Church even in Gospel times Zeph. 3.9 I will turn to the people of a pure language or of a pure lip that they may call upon the name of the Lord with one consent 'T is therefore requisite upon the whole that as a demonstration that we are all of one mind and of one soul even in outward service our Behaviour should be one and the same Reverent and Vnity be known unless it be by provoking one another to love in our Vniformity you have seen already that the Apostolical way of serving God was falling down upon the face and worshipping him 1 Cor. 14.25 in those days it was good and wholsome counsel Rom. 12.1 I beseech you Brethren by the mercies of God that you present your Bodies a living sacrifice holy and acceptable unto God and this too however some may now count it superstition a will-worship and a voluntary humility yet in the Apostles time it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rational a reasonable service To see some at the Church Prayers sitting some lolling and leaning here and there it may be some vouchsafing to stand up few or none upon their knees that posture if any one should think the fittest for Supplicants and Petitioners to the great God of Heaven and Earth Go behave thy self otherwise before thy Prince and see whether he will accept thee should the ignorant or unlearned the stranger that
〈◊〉 or some such word to be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to warrant me this or the like Division Of the rest No one or as we Translate it No Man durst joyn hmself to them First Not the new convert Disciples though if any surely they might take the confidence but ver 11. Great fear came upon the whole Church We read in the fore-going Chapter ver 32. That the multitude of those that believed were of one heart and of one soul neither said any of them that ought of the goods which he possessed was his own but they had all things common as many as had possessions of lands sold them and laid down the price of what was sold at the Apostles feet And in the beginning of this Chapter we find some retaining part of the accursed thing of that which was devoted and dedicated unto God ver 4. whilst it was whole it was in the power of him that possessed it and after it was saâ—d still it was intirely in his power but being once Consecrated and separated from common use the property and propriety is then altered God doth vindicate the right of Possession to himself the sin was therefore the greater the more immediate against him in that there were some who gave indeed as others did for companies sake a certain curtailed portion to God and to his Church but not with a willing mind not as cheerful givers keeping back part of the price a wedg of Gold it may be to buy a Babylonish garment and presenting the remainder to the Apostles as the result of the whole sale this is the instance of Sacriledge even in the New Testament Satan thus hiling the hearts of wicked persons that they should lye against the holy Ghost not against Men but against God That therefore the Church be not troubled for this destructive sin of Sacriledge these two must fall a Sacrifice as Joshua of old to Achan and his House Thou hast troubled Israel and God shall trouble thee this day So the Apostles here to Ananias and Sapphira for the same sin since you have done wickedly this your oblation is abhorred both sin and death lye at the door Behold the feet of those who are to carry you forth are without ready for to bury you These two are to be cut off from the land of the living like Corah and his Company they went almost quick into hell Sacriledge whither it be under a legal or under an evangelical Dispensation is an invasion of that which God has claimed to himself for his own inheritance and it is a Sin which shall in no wise go unpunished it brings ruine and desolation wheresoever it is admitted Write such a one childless his name no more to be remembred unless for a terror unto others Corah Dathan and Abiram their wives their sons and their little ones and all that appertained unto them swallowed up alive in the pit Numb 16 33. Father Son and Daughter yea the whole House of Achan Oxen and Asses and Sheep first stoned with stones and then burnt with fire even in the Valley of Achor from this fore judgement thus severely executed upon the sin of Sacriledge this was the onely door of Hope Josh 7.18 Husband and Wife that so there might not be a Generation of Vipers to inherit their parents curse are both at once cut off in the instance before us root and branch in one day ver 10. the young men came in and found her dead and carrying her forth buried her by her husband Alas who can live when God doth thus well might the New Convert Disciples be terrified and affrighted lest that they also should not have been sincere in their Oblations lest that God should not accept the labour of their love by reason of some secret leaven of Hypocrisie that might lurk within them though they had sold their goods yet they might want charity and then they should be nothing worth wherein were they to be accounted of To see how severe an Avenger that God was with whom they had to do was cause enough of terror even to the Church it self every one of them smiting upon their breasts not daring to look up to Heaven standing afar off each one communing with his own heart and saying Lord be merciful unto me yea unto me a sinner we are all of us dead we are all of us sinful men O Lord Purior ex hoc tempore erat Ecclesiae coetus in quem multi dolose irrepserant Calv. From this time every man prepared himself for the publick Assemblies as near as he could according to the preparations of the Sanctuary they set their whole hearts to seek the Lord God of their Fathers with Reverence and with fear the terrors of the Lord in his Judgments did perswade them and do they go up unto the Temple to Solomons Porch to pray and to hear yet with the Penitent Devout Publican they must stand afar off and hence it was that they did return each man to his own house justified Thus when God is pleased to arise in the vindication of his service by his judgments upon the wicked and prophane to declare that he will be sanctified in all those that draw nigh unto him then should they who presume to tread his Courts look unto their feet when they come unto the House of God lest they offer the sacrifice of fools Would David bring up the Ark of God to his own City and to his own House and in the mid-way is Vzzah smitten Perez-Vzzah this Breach upon Vzzah makes David to smite upon his thigh lest that his way also should be found perverse before the Lord and God might find out some secret iniquity in him and so withhold good things from him 1 Chron. 13.22 David was afraid of the Lord that day saying How shall I bring the Ark of God home unto me Surely there is some iniquity or other that I do regard in my heart or it may be the sons of violence are too near about me and therefore at this time God will not not be intreated of he will by no means accept me upon this occasion it 's thought that he did pen the hundred and first Psalm in which he dedicates himself and his House to the service of his God Psal 101. Sing I must yea and so I will both of Mercy and Judgment unto thee O Lord will I sing of judgment because thy ways are terrible of Mercy because all thy paths are Peace first for himself he begins I will behave my self wisely in a perfect way Oh! when wilt thou come unto me why should the Ark of God now be carried aside from me I will walk in my House with a perfect heart Neither was this proposition like Joshua's of old Josh 24.15 Chuse you whom you will serve but as for me and my house we will serve the Lord No like a supreme Magistrate he resolves not to bear the sword in vain he is
our Apostles we are sent unto our Prayers Behold O Lord the threatnings of the Sons of Belial who are still against thee all the reflections they make upon these latter Providences is they repent that they have done no more mischief and all the sin they acknowledge in their blasphemous allusions is that they were false to their Covenant in that the Amalakites were not utterly destroyed let us betake our selves to better Devotions than these that God would abate their pride asswage their malice and confonnd their Devices but then as for their Persons He brings into the way of truth all such as have erred and are deceived Put them in fear O Lord that they may seek thy name Forgive our enemies persecutors and slanderers and turn their hearts Forgive them for they know not what they do Oh! That even this might not be laid to their charge how that they still have recourse to their old designes of Mischief though hitherto in the course of the Divine Providence they have proved so ineffectual May the God of Heaven yet laugh them to scorn and he confirm his King upon the hill of Sion Deliverance shall arise one way or other the God who is worshiped in will take care of the service of the Sanctuary he who hath and who doth we trust that he will still deliver us they that hate us shall see it and be ashamed because the Lord hath holpen us and comforted us But as for them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are of the rest they have estranged themselves and gone out from us because they were not of us neither shall they dare God will restrain their fury they shall not presume to approach and hurt us which is the Second thing observed in this second part of the Text to wit what was the present frame and temper of their minds by whom this due distance was kept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No one durst That is there was an unaccountable surprise and dread upon their Spirits which as to the persons affected might be divers and various they did not dare some kind of awe there was which was a curb and a restraint upon them 1. In the Disciples it might be modesty and humility 2. In those from amidst the multitude a timorous misgiving 3. In the Adversary Terrour Amazement and Astonishment Thus one way or other the Gospel of Jesus was glorified it had diversly but surely its desired effect upon all this is that word which cannot return in vain but will accomplish the thing for which it is sent First In the Disciples who took heed how where and what they did here who frequented Solomons Porch that they might observe the out-goings of the Lord in his Sanctuary in them their Modesty was exercised and their Humility was increased with meekness they received the ingrafted word and yet jealous enough of themselves that they did not grow as they should thereby to them the immortal seed was sown in an honest and in a good heart and yet the Fruit which they did bear was with patience their heart was raised at the contemplation of God and of his holiness but at the same time broken in a sorrowful reflection upon themselves and their own unworthiness though they did believe yet almost with tears in their eyes this was the Prayer of their Faith Lord we believe help our unbeliefe in them an humble and a lowly expectancy as well as a fiducial recumbency had its perfect work they are ready to give up themselves and their substance to the service of God and of his Sanctuary and yet considering that God expects both heart and hand together piously they examine their own integrity throughout all they know that their good things do not extend to God therefore their delight is with such as are excellent in the Earth and when they have done all that they can they are far from vaunting a State of Perfection they acknowledge themselves to be unprofitable Servants and Miserable Sinners they make this their humble and hearty recognition saying We have done or rather Would we had done what was our duty to do Secondly In those from amidst the multitude it was a Timorous Misgiving their hearts failed them for fear of what might become of them in another world and yet they were loth to let go their interest in this upon what they heard and saw they made some heavy steps toward happiness but alass they looked back and they gave back the one returns to his honours and the other to his great Possessions Oh the deceitfulness of riches and of power how hard is it for those who trust in either to enter into the Kingdom of God with the Disciples upon the like occasion we may cry out Lord increase our Faith yes in the Text here is an argument to settle us in our Faith in that the wisdom of God was here justified in the hearts of the children of this World in the midst of all their wealth and their greatness the convictions that are within them are a damp upon their Spirits Thus St. Paul cannot reason of righteousness of temperance and of judgment to come but Felix must needs tremble and does Agrippa know the Scriptures does he believe the Prophets and will he not resign the obedience of his Faith to what he does know and cannot but believe however as stout and resolved a sinner as he is against God and his own Soul laught heartily and entirely to embrace this way least he lose something of his outward Pomp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest the retinue that is about him should withdraw and refuse any longer to be of his train yet to hear St. Paul Preach will he will he he cannot but confess to him and all the World however his misgiving thoughts perplex him and he will not be perswaded yet he is almost perswaded to be a Christian Virtutem videant how strangely is the self-condemning Worldling or Voluptuary infatuated only that he may perish the more dreadfuly under the clear apprehensions of his approaching and yet wilfully neglected happiness Alas poor silly wretch who against himself and his own resentments prefers this World to a better in a moment he and his thoughts perish and in the end he proves a fool 3. In the Adversary it was terrour amazement and Astonishment to observe the courage and boldness of these Apostles though they were ignorant and unlearned men the wonders which they wrought and the judgments which were inflicted they could not but be surprised and fall backwards like the Officers which came to apprehend our Saviour so is it here with the Disciples as it was formerly with their Master Never men surely spake or did like these men what do we do the finger of God is here in vain do we strive we shall not prevail like the Egyptian chariots in the Red Sea all our designs go on against them but heavily in vain do we strive against them and at the same
request laying that and my self at the feet of Majesty in the behalf of the place from whence I came and for which I now serve Let not us the little children of the Prophets in the very Schools of the Prophets be exposed to the obstinate perverseness of ignorance and sedition Aaron's Mouth is opened for Moses to the People to declare his Authority as from God to be Sacred and Inviolable that he is not subject to Man nor the sons of men for any of his actions but to his own Master he must stand or fall even to God alone who hath appointed him it is yet open for Moses at the Mercy-seat before the holy Altar that he may be filled with Grace Wisdom and Vnderstanding in the execution of Justice and the maintenance of Truth And what may Aaron humbly expect in return from Moses nay what does the Lord God require of him but that Moses should be as God to secure unto God his Oblation the Morning and the Evening Sacrifice never to cease And is not all this for the Lord's sake for the Lord who hath preserved the Rod of Moses in strength and honour who hath confirmed his Blessing upon Aaron in that his Rod also hath budded and bloomed Blossoms and brought forth Almonds the fruits of Joy and Peace God hath as we do every day thankfully Commemorate it made the Horn of David though once cut down to flourish and sprout forth again he hath ordained a Lamp and a Light for his Anointed a Lamp from out of the Sanctuary to guide him in the ways of Peace and Truth that so he dash not his foot against any stone of stumbling which Schism and Rebellion may lay in his way he hath restored Majesty the Excellency of Majesty to his Prince He hath renewed Beauty the Beauties of Holiness to his Priests and we hope and pray that he hath given and will continue security the Certainty of Defence unto Both Oh that the people therefore would in the fear of God Honour the King and Reverence his Priests that so there may be a further lengthning of our tranquillity neither shall our iniquity our froward peevish iniquity be our utter ruine in vain shall we pretend Loyalty to Moses the Servant of the Lord if we vex Aaron the Saint of God What shall we quarrel at those who bring and at that Administration which doth dispence the Gospel of everlasting Peace How can we thus expect to be at peace amongst our selves May then the Throne be established in Righteousness even upon the Mount of God and may the Mount of God be guarded by the glorious and sure defence of Angels because of the Throne of him who is as God which is upon it thus as upon a Rock the Rock of Ages shall Church and Kingdom be built * nec Portae Gehennae nec Genevae as once by a happy mistake out of the vulgar that Text was read neither the Gates of Hell nor the Dark close designs of Schism and Sedition shall ever be able to prevail against them * In Gebennico lacu Mendum Typographi esi in Gehennico lacu Namque à Gehenna quid Gebenna dissidet Pia Hilaria Angel Gaz. impres Lond. pag. 68. I conclude all with those Pathetical Petitions which our holy Church hath put into our Mouths for better I cannot use and God accept them from the bottom of all our hearts O Lord Save the King And mercifully hear us when we call upon thee Endue thy Ministers whether of Justice in the State or Holiness in the Church with Righteousness And so shalt thou make thy chosen people joyful Da pacem in diebus nostris Give Peace in our time O Lord For whether it be against open violence and force offered from abroad or against secret Treachery and privy Conspiracy fomented at home whether against professed Enemies or meerly pretending Friends the worst of Enemies there is no other fighteth for us but only Thou O God To this onely wise God who is alone able to make us understand our own happiness by keeping us in the strict and solemn observance of Vniformity at Vnity amongst our selves that so to Prince Priests and People there may be but One heart and One mind in the Fear of him in Love and Duty to one another To the Author of our Peace and of every good and perfect gift amongst us To Father Son and Holy Ghost Three Persons and One God be ascribed of us of all Angels and all men The Kingdom the Power and the Glory Dominion and Adoration World without end Amen SOLOMONS PORCH frequented by the APOSTLES Act. 5. part of the 12 13 14. verses being a part of the Epistle for St. Bortholomew's day 12. And by the hands of the Apostles were many signes and wonders wrought among the people and they were all with one accord in Solomon's Porch 13. And of the rest durst no man joyn himself to them but the people magnified them 14. And Believers were the more added to the Lord multitudes both of men and women OF St. Bartholomew the Apostle at this â—ime to be commemorated St. Mat. 10.3 St. Mar. 3.18 St. Luk. 6.14 we read but little in holy Scripture only his name three or four times mentioned to wit that he was numbered with the twelve Apostles and so ordained by Christ himself to preach the Gospel of the Kingdom even Repentance and Remission of sins in the name of Jesus unto all nations beginning at Jerusalem Accordingly we find Him with the rest Act. 1.13 taking his part of that Ministry and Apostleship from which Judas by transgression fell concontinuing with them in prayer and supplication and with them also waiting for the Promise of the Father till they should be endued with farther power from on high and so upon the whole it is on all hands believed that this Apostle was unto the last a faithful witness of Jesus and of his Resurrection Upon the consideration of all which our Holy Mother the Church of England in this Festival has little or no regard to Legendary Fictions what might be guessed either of this Apostles person or of his conversation from his Name Whither he were not of noble extraction the Son of Ptolemy or as some will have it like Moses of old a Prophet so he an Apostle Filius aquae ductus sive aquae suspensae taken up and drawn out of the waters into which being cast the stream retired and gave back nec potuit extingui quin amnem repressit as the Historian Lucius Florus writes of Romulus he could not be drowned for he did as it were force the waters from him nec adiri usque ad justi cursum poterat amnis neither at this time could the flowing stream reach unto its wonted height Also what might be said of his success in his Ministery where and unto whom he preached the Gospel quae regio in terris For what nation under heaven was he reserved to be from
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
in order to opposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych Pitch the closer it sticks the worse it defiles there are those who cleave to a mans company onely to sit upon his skirts to be a snare and a greater disturbance to him like the Pestilence Deut. 28.21 which cleaves that it may consume 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the originial word is rendred by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a compound from that in the Text and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persecutus est in the Hebrew signifies persecution 1 Mac. 6.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some ungodly men joyned to those which were escaped out of the Seige that they might betray them But it was not so in the instance before us The Adversary withdrew wondring to see himself defeated all his designs of Malice blasted wherefore he gives back in a dumpish melancholy admiration of that which he was not able in the least to hinder From all which I might raise and prosecute this Observation That the Gospel of God is then glorified and the word of it accompanied with power when it creates reverence and respect to those that are the Dispensers of it and that from all sorts of persons though of different perswasions and upon different accounts be they of what quality soever Christ never intended that his Priests should be themselves of much less made a Scoff and Derision to the meanest and lowest of the People No he will be honoured in his servants and he hath given it in special charge to his Disciples that they should as it were in scorn and indignation or which is worse as a Priestly Malediction shake off the dust from their feet against that City or House which are not worthy of their Peace that is of a Priestly Benediction who know not how to receive a Prophet in the name of a Prophet of Christ that great Prophet who appeared in the flesh a Minister of Righteousness who say not Blessed is he that cometh to us in the Name of the Lord. This observation might the rather be insisted on because of this Unmannerly Uncivil Age in which we live to say no worse of it in which as to this particular there is a notorious want of ordinary breeding and courteous behaviour whilst persons who by their office are Sacred are the Scoff and Derision of almost every one they meet to avoid which some have been forced to lay aside their habit but surely Elisha must not cast off his Mantle because the unruly untaught and uncatechised children and servants make him their pastime and sport as he goes along the streets But what does he amongst them a private retirement is both his business and security were the Distance farther and the Converse less the respect would be more A Priest should not be overmuch amongst the Multitude farther then the Ministerial acts of Piety and Charity do oblige him he must be careful that his conversation be neither supercilious nor precarious that he neither be arrogant nor contemptible neither haughty nor despicable he should neither proudly overlook nor timorously cringe to those that are about him he must be affable and courteous to all in a Spirit of Love and yet keep that station to which God and the Church has called him in the Spirit of a Sound Sober and of a resolved Mind in a word let the Man of God in the diligent discharge of his duty Magnifie his own Office so shall he have a good report of those that are without such as was the respect which was given here to the Apostles the very ordinary sort of people Magnified them And this is the Subject of the next Discourse The Third SERMON IN which I shall have occasion to prosecute the Observation now started where a due Distance is kept betwixt Priests and People there likewise an awfull reverence is exhibited as the result of that Distance notwithstanding the awe and dread which was at this time upon the Spirits of those who were assembled with the Apostles the Humility and Modesty of some exercised a timorous misgiving raised in others Fear and Astonishment surprising all so that they did not dare to joyn themselves unto them yet the Apostles wanted neither praise nor admiration from those that were round about them some withdrew themselves and gave back others would not come too near nor press forward yet there was company enough and all to very good purpose they stood off that they might have the more room to admire notwithstanding the remote distance which was kept the place was full and the applause was great the very common people magnified them which is the third General in the Text to wit An awful Reverence exhibited upon the due Distance observed But the People magnified them Sufficit plebi Simpliciori integriorique eos laudibus attollere sed iis familiariter uti non ausi sunt The People in whom at this time simplicity and integrity were vertues highly commendable might satisfie themselves in giving due praise and honour unto those from whom because of the present Dispensation they could not but keep their distance neither were they to be over familiar with them it was not Ignorance but Reverence which was the Parent of the Devotion and that Devotion was increased even to Admiration so that the Praise which was here perfected was so perfected as it was the result of a due distance observed at a solemn and holy Convention and that in a due and consecrated place where the service was celebrated after a due manner whilst they were all with one accord It is Mr. Calvin's note upon this part of the Text Est in Disciplina sancta in sincero pietatis cultu arcanae quaedam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae multos etiam invitos distringat sed qualis ea est hodie nescimus c. There is in holy Discipline and the sincere administration of Gods worship he speaks there of a Regular solemnity and of a solemn Assembly of holy men altogether in one place in such sacred Conventions a kind of innate secret Majesty All solemnity is Majestical and the Beauty of Holiness is both lovely and Triumphant it creates awe and reverence in the hearts of those that are Assembled their souls are discovered they are seen of all and convinced of all and falling down on their faces they worship God and have a reverend esteem for holy men reporting God to be amongst them of a truth But where there is no solemnity no external Beauty where order is banished and a kind of slubberly service is performed as it were a Deformity unto holiness there they who are assembled neither fear God nor regard Man Gods sacrifice is many times abhorred and he that waits at the Altar despised Veneration is the due result of splendor in a visible dispensation and we may safely pass this judgment upon the that Church she is all glorious within when we see her clothing to be of wrought gold even outward pomp and
warping not yeilding either to the terrours of some no nor being inticed because of advantage by the allurements of others and yet throughout all manifesting a Spirit of meekness this mans Message shall be accompanied with honour with his humility he shall win upon the people by degrees for no other reason but that they shall be convinced at length of his integrity in that he has not performed his Duty by Degrees comes not upon them with his after-claps he has not in the least dissembled either with God or them It is not whatsoever some may think in their worldly wisdom which is not so pure as they prerend it peaceable alwayes advantagious to comply with and suit our selves to present necessities to attemper our selves to the humours of men and the swing of the times to be less sollicitous in such circumstances which for a while will go against the grain and a little popular indifference is not that which will induce the vulgar to Magnifie Gods service neither will it contribute much to the keeping of all things for any considerable time quiet And yet for all this the Servant of God must not be pievish he may be resolute but not froward and let him bear patiently this reproach if for his constancy to that to which he has subscribed so often he is counted violent by some pert and pragmatical by others who have no other plea to excuse their own Hypocritical luke-warmeness then by traducing the stedfastness of such who according to that way which they once counted Superstition and at this day think not so expedient for it seems a mechanical sanctity does not suit so well with a new mechanical Philosophy Worship the God of their Fathers Notwithstanding these corrupt Principles fomented amongst false Brethren may the poor deluded People whose immortal souls are precious be convinced when they see their Priests cloathed with Righteousness in relation to God and his Church and with humility in reference to them this should raise their veneration of them and esteem for them It is not beneath the Dignity of an Apostle provided he does not build what he once destroyed or destroy that which he would seemingly pretend to build and so either way make himself a Transgressor nay it makes much for the Magnifying of his office in the sight of all the People when in a constant regular performance of his own Duty he shews hmself gentle and courteous even to the froward and perverse Call it what you will either Moderation as it respects the Subject and is a personal qualification or Popularity as it has an influence upon others and is some kind of aery satisfaction upon the performance of any thing that has been well taken the true notion either of one or the other or of Both as one and the same I am sure in many persons they are convertible and one Definition will serve Both in whom all their Moderation is their popularity the true Notion I say of each is not the abatement of our own strictness but to labour the supporting those that are weak to restore such as are gone aside to that stedfastness which they may see us profess in a Spirit of love and charity it is not an unworthy sneaking compliance like Elie's sons in the Priests office to do any thing for a Morsel of Bread or a piece of Silver but it is an affable winning behaviour in converse to allure those who are disaffected to embrace that order which they may see us so severely practice It were a strange way we should think to heal the sick and raise him up again should the Physician feign himself to be in the same distemper with his Patient it would surely be to better purpose to apply gentle and healing Medicines and not by an affected indisposition court both himself and his patient unto death And shall the Physicians of Israel lick up the sores of the people Suit themselves to their Maladies be partakers of other mens sins were it not both honester and much the safer course both for the Doctors credit and the Peoples health to pour in Wine and Oil Wine that may throughly search and cleanse and Oil that may kindly close up that so the Wound of the Daughter of his People be not slightly healed is it not more becoming his profession thus to behave himself rather then that such a one as is ingaged in the cure of souls should by a sordid imitation humour the Fancy of the Diseased or Disaffected and though somtimes Corrosives are to be applied and not always Cordials whatsoever are the hurts of the people they are to be opened and touched to the quick yet the Spiritual Chyrurgion as he is to have a Lions couragious heart so he must have a gentle easie and a skilful hand even in holy and strict Discipline the Rod it self may be managed dexterously and with a Spirit of meekness The blooming budding Rod of Aaron yielding Almonds and those were the fruits of Peace that Peace which the very People when by the blessing of Aarons God upon them they do experience it shall magnifie yea and Magnifie those that bring it to them saying Blessed are they that come to us in the Name of the God of Peace that so our Houses may no more be left unto us Desolate Speciosi pedes Thus shall they look upon the Feet of an Evangelist as beautiful yea although the Terrors of the Lord may sometimes accompany his message even they shall perswade as here in the Text the fruit of all which in Gods due time shall be Peace unto those that seek Peace in keeping their due Distance from in giving due Praise and Honour to those who are the Ambassadors of Peace from Heaven to all and yet their Embassy is to be managed with Power and Authority that so their Persons may be had in honour for their employments sake considering whom they represent and that is the next thing to be considered under this second branch 2. To the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this the honour of these Saints their Persons to be magnified amongst the multitudes And here it is observable that the Admiration or Praise which was given to the Apostles was given to them all indifferently and that in a whole community as they were all assembled with one accord agreeing together as Brethren in the Kingdom and Patience of our Lord Jesus it was not so a respect as to set one above another much less to set them against each other St. Peter was no more magnified then all the rest though the next words to the Text tells us that there was healing to all such as passed but under his shadow and St. John though once a Beloved Disciple in the success of his Ministry does expect no more honour from the People then had others of his Brethren And here the People are to be advised that although they ought to have the persons of Apostolical men in honour and admiration
satisfaction and Benefit Yea and this does intimate unto us the great advantage of solemn and regular institutions in the Church in that the meannest and the plainest persons may joyn in its communion each man particularly reflecting upon his own circumstances may beforehand resolve and apply such and such particular passages in Divine Services to the like particular emergency in himself and so literally prepare himself for the worship of his God according to the preparations of his Sanctuary such Petitions as these are the Prayers of Faith the Church does thus receive a liberal addition but the Belief is in the Lord we may with the more confidence expect acceptance when we make our humble requests in the voice of the Church Prayers which were certainly composed by the assistance of the Holy Ghost for these two Articles in our Creed follow one on the other the Holy Ghost and the Holy Church this is the best and most effectual Praying by the Spirit when Publick Prayers are in Faith and Piety referred to private necessities he that has Faith has it to himself and therefore for himself each one says I Believe but when we pray it is to be with a Publick Spirit in regard to a whole Community and therefore Christ has taught us to say Our Father Vis unita fortior both the Solemnity as of God and the whole assembly as before him do contribute much to the intensness and vehemency of the Devotion it is thus an effectual fervent Prayer because in and by the Church and so the greater are the praises ascribed unto God amongst the Multitudes Which is the Third instance of this Great Benefit at this present Ecclesiastical Dispensation the Benefit Great because diffusive the Redemption pretious because intimated that it might be Universal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Believers added to the Lord in the Community of the Church were Multitudes Multitudes and those in a Communion together with one accord how were the Solemnities in Solomons Porch both glorious and efficacious this was the Gospels great energy at the first in that it gained Proselytes unto its profession by Multitudes But alas this has of later years been the Epidemical Degeneracy in the Christian world in that our Religion looses of its followers even to a Popular Backsliding Is it not sad to reflect upon it that the Church should be almost reduced to a necessity of humouring the Multitude against its own Communion whereas external unity was wont to be effectual in the hearts of all how many soever they were that saw it that they should seek after it And yet this is Visible beit in reality or in strife their number is great who by Faith in the Lord are added to the Church and therefore though we cannot suppose the Multitudes here to be so distinguished yet the usual account given us of the Outward Church is that the Multitudes in its Communion are of two sorts either formal Professors or sincere true Believers and both these do belong to Christs Visible Body the Tares will multiply together with the good Corn untill the harvest one and the same Field incloseth both they are not separated till that which proves best is fit for the Granary in the mean time it is not for man to presume to make a difference so the Church increase by Multitudes we are therein to rejoyce and in our joy to hide even a Multitude of Sins let every one examine his own heart whether he experience to a spiritual and a holy advantage the comfortable effect of that Communion under which he lives and so as to the Multitudes a judgment of Charity will in the best sense and to very good purpose comprehend them all whatsoever may be the Election of grace this is sure we are not to be censorious in reference to the present or future state of any since the seal of that Election is that God onely knows who are his however for our comfort with him there is no respect of persons of every Age and of every sex whosoever worketh righteousness is accepted with him the Multitudes seem to imply all the Young and Old high and low One with another but more particularly this General Division of Mankind is specified to shew that the whole race is included Which is the Fourth Instance of a great Benefit in this present Dispensation there was no difference in relation unto Sex in Christ Jesus it is neither Male nor Female but a New Creature even the weaker Vessel has here its equal honour and proportionable too in its number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there were Multitudes as of Men so of Women of honourable and vertuous Women and of holy Men not a few Vtriusque sexus fit mentio quia in utroque judicium sacrilegii Mention is here made of both sexes because that Gods judgment against the sin of Sacrilege was exerted upon both Ananias and his Wife were alike consenting to the sin and they share alike in the dreadful punishment that hence both Men and Women be fore-warned that they should be as the Apostle directs Gal. 3.28 As Male and Female all one in not against Christ Jesus Considering in the Text both Sexes met together in a holy Communion their faith increased with the increase of God I might observe how that schism and separation like the Devil of old begins with a Division even upon this account first surprising and shattering the weaker Vessel Women who because of their tender apprehensions and their weaker judgments do quickly embrace any thing that is offered them in reference to a future state are many times seduced into a mistake Act. 13.50 even the Devotion of honourable Women was abused by the Jews unto errour they raising a persecution against St. Paul by this means whom they could easily perswade that in so doing they did God good service I would not here speak without a witness what I urge is from the Scripture 2 Tim. 3.6 Of this sort are they who creep into houses and lead captive silly women who are ever learning and because thus deceived they never come to the knowledge of the Truth But this is not as Men and Women professing Godliness God from the begining intended that they should be meet helps to each other not only in the circumstances of humane life but also of Divine and Religious worship and shall they act the Devils part one against another what must they seduce and betray and that of all things in Gods service What is the Wife in the Bosome a Serpent there or is the Man at her right hand a Lion in the way to devour No may they live together as becometh holiness the one in love honour and prudence the other in silence and obedience both together in godliness and sobriety which have the Blessing of this life and of that which is to come let us all therefore both Men and Women without designes upon each other as One in the Lord chuse those things
in strength to pull down the inclosure yet every mans hand shall be against his Brother who shall first go in and take possession of the Field It was the pious animadversions of our late glorious Martyred King upon the mutual dissentions that happened amongst his enemies when both himself and the Ark was taken Captive That those contentions were but the struggling of Twins which before One Womb had inclosed the younger striving to prevail against the elder what one sort hunted after the other sought to catch for themselves and hence the same Royal Pen gives us this remark what a benefit their accrues from Unity and Uniformity So impossible it is that the Lines should be drawn from the Centre and not to divide from each other so much the wider by how much the farther they go from the point of Vnion Brethren in iniquity are not long friends Herod and Pontius are onely reconciled against Christ when their interests come once to be different they will again divide and be insolent enemies there being nothing harder then to keep ill men long in one Mind they are loth to be eclipsed or out-done in one common design he that gets most of popular applause is looked upon with an evil eye by the rest whilst on the other side they who are the most expert in framing snares and gins to hold the Vulgar Credulity by seemingly pious stratagems do hug themselves in the conceit of their own ingenuity above their fellows and still they pretend nothing but zeal and affection to those with whom they converse and all that they may keep the Populacy fast to themselves They would that the people should affect none but them And thus I have done with the first part of the Text which is the account given us of a bad and a wicked zeal described to us from the object of it when it is of Persons not of things of men and not their graces and those either Clergy Laity or persons in a more mixed Relation a certain Juncto or Knot of acquaintance they zealously affect you from the Subject of it when the affectators are not rightly quallified as to affection or intention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not well from the nature of the zeal it self when in its direct consequence it tends to a Shisme or Separation and Dis-union nay though the pretence be Comprehension yet the design is to exclude you or us separate us from you and you from us And lastly from the zealots themselves when their design is to warm themselves by the Church when it is one fire to gain Proselytes to their Party rather then to their Cause they would that you should affect them Application That we be careful lest we be drawn into temptation and a snare that we be not deceived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the slight of men as if the Dice were to be set upon us and we were to be hectored out of our Religion as too too many are out of their estates as it were by the cogging of a Dye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we beware of the subtilty of the old Scrpent and the craft of a new Generation of Vipers who lie in wait to deceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we take heed of the cunning wiles the curious arts and Methods the industrious contrivances the ingenious sophisms of error and sedition By these two hints we may both examine our selves and be circumspect as to others know a false Zeal should either we be carried away with it or we may discover it in any one else should they seduce us by it And they are these Is not the Zeal pretended the product of Passion more than Piety the result of the Bodies Gonstitution more then a virtuous habit and frame of Mind and again is not the Thing for which there is so much Zeal more the Zealots interest then his Devotion Is he not a more laborious slave to his worldly profit than a diligent servant to his Gracious God First Is not the Zeal the product of Passion more then Piety the result chiefly of the Bodies Constitution rather then of a Virtuous habit and frame of Mind that Zeal which is the consequence of mans temper is to be suspect for choler as is moderation for lukewarmness which proceeds from an easie facil Disposition we are not to ascribe that to Piety says a late excellent pen which a man owes to his Complexion and think Religion makes him zealous when it is his Constitution Not by the way but that a Mans Natural Disposition may be Sanctified and God may and does make use of our tempers and inclinations in order to his service yet there is cause enough of suspition when the passions are not regulated or in the language of the Apostle rather then the Philosopher when we have not crucified the affections and the lusts that zeal is not kindled by a coal from the Altar in which iniquity is not done away the lips are still unclean when in other circumstances of life there are the same heats nothing but choler and anger and that violent and long continued upon every little or no occasion They whose hearts are a sacrifice of holy incense a pure flame a burnt-offering a sweet smelling savour acceptable unto God cannot spare any of their heat upon outward provocations they can pass by injuries unconcerned and be quiet so God may have his honour intire they value not their own they have not given up their understanding to their splene love and charity is the Rule they walk by amongst men and though many times they shew themselves concerned in the cause of God yet it is not so much a fretful humour running in their blood as the overflowing and circulation of Grace from the heart in a word it is a zeal for Gods House that it may stand not a design to promote their own house that it may be exalted higher which doth thus Consume them and that is the Second Note of distinction whereby we may know and beware of a false Zeal Is not the thing for which there is so much zeal more the Zealots interest then his Devotion is he not more a laborious slave to his worldly Mammon then a diligent servant to his gracious God And this is that which renders zeal though for a good thing it self to be bad The Devil thought it a sufficient Plea against Job that he did not serve God for nought none was like Job for prosperity which he knew to be the result of his Piety God hedged him in on every side no wonder if none were like him in all the earth for his integrity one that feared God an eschewed evil Had not they reason think you those who made Silver shrines for Diana to set the whole City in an uproar in the defence of their great Goddess in so much that nothing else could be heard for two hours together but this Out-cry Great is the Diana of the Ephesians whom not only
for as has been our Moderation our Love and Charity one to another so shall be at that dreadful day our Final Doom Ye have not cloathed nor fed nor visited nor Ministred to the necessities of the afflicted therefore Go ye Cursed And this brings me to the Second and last observable that the coming of Christ to judgment as it shall be a General Vniversal and a Final Doom is an argument unto us that our Moderation be known unto all men So that what the Apostle useth in another Place as a Motive to constancy in the Faith is here an incitement to Unity and to Peace in Conversation 2 Thess 2.1 We beseech you Brethren by the coming of our Lord Jesus Christ and by our gathering together unto him that you be not soon shaken in your Mind yea and by the same coming of our Lord Jesus Christ by the same collection of the Saints together in one unto him we beseech you Brethren be pitiful be courteous And is it not high time that we should cease from wrath and anger from evil speaking and from evilthinking from backbiting and back-sliding since that our Great and common Salvation is now nearer than when we first believed Rev. 16.15 Behold saies Christ I come blessed is he that washeth and keepeth his Garments lest he walk naked and they see his shame would we put on the garment of praise at that Day let us be clothed with humility now though humility be modest and bashful yet it is Covering and Fence sufficient against everlasting shame and contempt They who do abuse this Christian Grace of Moderation are great pretenders unto Liberty but as for us in the Love of men and in the fear of God let us so speak and so do as those who shall be judged by a Law that so the Law by which we shall be judged may be to us what really it is in it self a Law of Liberty A Law of Liberty when we shall be delivered from our earthly Prisons and without obloquy shall be brought out of those Prisons to Reign in the more glorious Liberty of the Sons of God The Sum Conclusion and Application of all is briefly this Let your Moderation be known unto all men the Lord is at hand That is the Celebration of his Nativity is now approaching and his Coming unto Judgment is every day hastning let us so commemorate the First that we have all the while a continual Remembrance of the Second our Moderation let it be known be in perfect Charity with all men The Constitutions of our Church oblige us to begin that solemnity with a Sacrament and that is a feast of Love again our Moderation let it be known even in our pleasures and our recreations twelve dayes are allotted us for rejoycing not one of them for chambering or wantonness for riot or excess is not this the Feast which God has chosen to deal our Bread unto the hungry to give gifts unto the poor a portion to six and to seven to have our hearts and our hands open to the needy not to throw away that substance which God has given us by the shaking of our elbows I do confess that we serve no hard Master and times of joy are times of indulgence too we may eat our bread with chearfulness and drink our wine with a merry heart yet let the World see that we can be Moderate let the B. Sacrament which we shall receive upon the first day be a restraint upon us that we run not out to excess in any of the rest Oh! Why should we entertain the holy Child Jesus yet once again in a stable with our filthy lusts and our beastly sins about us This is to celebrate his Birth and at the same time to renew his Death Crucifie the Lord of Life again a fresh and put him to an open shame whatever therefore may be the Ecstatical raptures either of serious Melancholy or profuse Joy let us be careful that they do not degenerate either into Prophaneness or Enthusiasme a Moderation betwixt both will do well that so neither a morose reservedness a grim presciseness on the one hand a debauched licentiousness a drolling rude Atheisme on the other do transport us to do those things which are not convenient in a word while we keep Christmas we are to think upon the Advent just gone before upon the Lent presently to follow after the Feast shall be no sooner over but the Church will call us to Sorrow Mourning and Penance Oh! that we could be sober and watchful that the reckonings betwixt God and our own Souls may be kind and easie the Feast we see is ushered in with the Apprehensions of future judgment let therefore our Celebration of the first Coming of Christ in the time of this Mortal Life in great Humility be no other than our pious and earnest expectation of his second appearance when in the Last Day he shall Come in his glorious Majesty to judge both the quick and the Dead that so this may be the result of all our pious Festivals and Festival Solemnities especially this of the Nativity Christ as it were New-borne formed in us and we Regenerate and Born again to him and so this to be unto us the Hope of Glory whilst our fruit is unto Holiness The end of all will be Everlasting Life Thus our Blessed Apostle has backed his advice in the Text with a Promise Let your Moderation be known unto all Men ver 7. And the Peace of God which passeth all understanding shall keep your Hearts and Minds through Christ Jesus our Lord who is the Prince of our Peace who with the Father of all Mercy and the Holy Ghost the Eternal Comforter Liveth and Reigneth One God even the God of Consolation now and ever To whom be Glory Dominion and Adoration given throughout all Ages in the Church by Christ Jesus Amen Amen FINIS ERRATA PAge 40. diligent p. 48. dele Secondly p. 51. Vpper-Chambers p. 54. Vers Aethiopic p. 69. recover our first Love p. 71 dele destructive c. p. 75. heard ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 82. persecution p. 84. their backs p. 87. caetum exert p. 107. reception of the Gospel p. 108. Orders of Men. p. 118. were there not p. 120. visibly terrible p. 127. Boar out of p. 139. against Providence p. 143. heel ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 160. exclude you or us that p. 162. two such potent p. 166. dele affected p. 169. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 176. dele as p. 180. wish that they would p. 186. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 205. serve our God p. 209. then it is bad p. 211. pretend the impulse ibid. or ruling p. 213. dele 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 216. they left p. 217. received from p. 220 the Multitude p. 227. our thoughts p. 236. dele 2 p. 139. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. Hesych p. 247. reception p. 248. endangering