they fall foul one upon another cutting themselves with Knives and Lances till the blood gush out upon them these are the heats of Brethren in iniquity a friendship turned to the worst of hatred till amongst them many times blood touch blood whereas that zeal which conerns it self for God and for his Glory is the peaceable fruit of Righteousness it is a coal brought by the Ministration of Cherubims and Seraphins those Spirits that are a flame of Fire with which both mouth and lips being touched all sin is purged away and the zeal because Permanent and Constant is therefore Good Good a word that speaks all perfection as much as finite Beings are capable of it is what the B. Apostle recommends to the Galatians in the Text after he had given them an account in the verse preceding of the Temper of their Seducers a description of their wicked Zeal to pervert them from the Faith he would not have the Galatians in the last to abate any thing of their Christian Fervours for God and for his Truth It is God that answereth by fire in them against their opposers and Gainsayers and therefore let him be God this fire let it be preserved alive yea though St. Paul be absent from them For it is good to be zealously affected alwaies in a good thing and not only when I who have authority and a jurisdiction over you am present with you but out of love to the thing it self when in my care of the other Churches I have occasion to withdraw and to be absent from you In the words which are the commendation of a Pious and a holy Zeal we have these two Parts as I have before mentioned 1. Approbatio ipsa The Approbation it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is good to be zealous 2ly Ratio Approbandi The reason of this Approbation which is Three-fold First Ab Objecto From the Object of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it must be in a good thing Secondly Ab Habitu From the Habit which must be as unlimited as the Object is universally good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it must be always Thirdly Ab Occasione From the Occasion of expressing it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not only when I your Apostle am present with you First The scope of the Text being such a Zeal commended to us as is it self a Moderation that is a Medium between luke-warm indifference and hot-headed Phrenzey in the general it is laid down as the Foundation of all That it is good to be Zealous Zeal is many times the Product of a true Repentance 2 Cor. 7.11 In that ye sorrowed after a godly sort what carefulness it wrought in you yea what Zeal certainly then it is not alwayes it self to be repented of nay it was the Command of him who sat in the midst of the Seven Golden Candlesticks whose eyes were as a flame of Fire and his feet like unto fine Brass as if they burned in a furnace unto the Church of Laodicea that Church which was neither hot nor cold Rev. 3.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be thou zealous and Repent Zeal is like the Element to which it is often compared a good Servant though a bad Master a Good Servant when in subjection to in subordination with that obedience which we are to pay unto our God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When we are fervent in Spirit serving the Lord but a Bad Master when it rules not only in us but over us transporting us so much that we forget either our Duty to God or our Charity to our Brother As bad as some may esteem of Zeal who care not to put themselves to over-much trouble for God and for his service who consult their own ease and quiet so much that they are not sollicitous what becomes of the outward Professions the publick attestations of Holiness and Piety who are for doing their own business but nothing else let the World go how it will they are not concerned so they may be permitted a lazy retiredness and unusefull privacy yet zeal is Good when it walks abroad to be seen of men when it is not a candle under a bushel but on the house top or set upon a hill the holy hill of Sion that all the Passengers may behold it and be directed by it it is transcendently Good and that in the three common acceptions of Goodness jucundum honestum utile it is a pleasant Good it is honest and of good report it is every way profitable First Zeal is Good that is it is bonum jucundum it is a pleasant good though it be the exerting of our passions there is great complacency and satisfaction in it whilst we are musing the Fire burns and we have no rest till at last we speak with our tongues the result of it is great peace to a mans Conscience when at any time he supposes that he has disburdened his Soul in the cause of God it is a comfortable reflection upon a spiritual and a holy magnanimity when a man is satisfied with himself that he is not afraid or ashamed to speak and write his mind and to act according to an honest Principle maugre all opposition and discouragement when it is rightly qualified it is an excellent pre-requisite disposing a man to be a resolute Confessour or a joyful Martyr it fits a man to suffer with great joy and gladness the spoiling of his goods the loss of his life any thing rather then make shipwrack of his faith and of a good Conscience It is not requisite therefore that a true zealot should be an ill-natured person one that is contented with any thing rather then his present state and condition of life it is not like the peevishness of Jobs wife upbraiding its self with its own integrity as if we had served our God for nought and washed our hands in innocency to no purpose therefore upon every little and light affliction we must presently curse God and die neither is it like the fretting and fuming of Jonas displeased because God is gratious because the sentence of judgment against the evil works of the sons of men is not executed speedily therefore Jonas thinks that he does well to be angry even unto death No there are the comforts of life in the heats of a holy zeal and that life is the light of God Nay further yet This Supererogating grace I want a name for it it is somthing more then Love the surplusage of it not by it self a distinct vertue for once therefore allow me the expression I say this Supererogating grace is not onely a pleasant good that is warmth and refreshment Peace that passeth all understanding to the pious soul where it is seated but it is likewise comfort and encouragement unto others how many have taken fire at such heats as these to see a Martyr die with courage and resolution was the great inducement for others chearfully to embrace the same flames the Phoenix providing
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
Vulg. in those things which pertain to God Tu eris illi in Principem quaerentem Doctrinam à facie Domini Targ. Jonath Thou shalt be a Prince to him a Prophet as well as he yea and somthing more then a Prophet he shall seek the word which he is to speak from thee and that as it were from the face of God Numb 12.6 9. If there be a Prophet among you I the Lord will make my self known to him in a Vision or I will speak to him in a dream but my servant Moses is not so this is the difference betwixt him and Aaron with him will I speak Mouth to Mouth even apparently not in dark speeches and the Similitude of the Lord that is of God man to come in the flesh this Similitude of the Lord as praelusory to the reality of his Incarnation shall he behold So that what was Jethro's counsel betwixt Moses and the People seems here to be Gods institution betwixt him and Aaron cap. 18.19 Moses was to be to Aaron to God ward to bring the causes unto and to receive the Law from God and Aaron being to be his Oratour or his Herald was to make Proclamation of the Divine Law unto the People and upon all occasions to consult the Face of Moses the Face which did shine because of the Divine Glory on it and was therefore to be consulted as an Oracle This Paraphrase though it may be true in the Letter of the Text yet to take in the scope of the whole Paragraph which is a Vnion fixed by God himself betwixt these two we must as to this expression further improve our search Instead of God that is to defend him that so he may speak boldly for thee as he ought to speak that his Mouth which is no longer his but Thine may be opened for Thee in confidence We find in this book of Exodus that Princes and the chief Ministers of Justice amongst men are first called Gods cap. 21.6 the servant that had a mind to continue with his Master for ever was to come unto the Judges that is unto the Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Original and before them was the perpetual service to be ratified and again cap. 22.8 The thief was to be brought to the Judges that is to the Gods the same word in the Original to see whether he had put his hands to his neighbour's goods and vers 28. such Magistrates are secured from all manner of slander that may be cast upon them by malice of evil speaking Thou shalt not revile the Gods nor speak evil of the Ruler of thy people They are called Gods upon several accounts I briefly instance but in two the Vbiquity of their Presence the Omniscience of their Knowledge 1. The Vbiquity of their Presence they are every where their influence is unlimited the fancy is not new antienter then a modern Poet and I hope may now be better applied that Kings and Princes do in this resemble the Deity being like a Circle whose center is every where and whose circumference is no where God and the King can do no harm says our Law the reason is that Diffusive influence that is from Both directing manageing swaying and conveying all the good and all the happiness that is felt or enjoyed by the lower world or the inferiour sort of mankind all which is purely the product of Providence from the One and Government from the Other and if the Sun shining upon a Dunghill doth exhale vapours that are offensive it is not because there are spots in the Sun in Heaven but there is corruption in the Dunghill upon earth 2. The Omniscience of their knowledge they do as it were know every thing Prov. 16 10. A Divine sentence is in the lips of the King His Mouth erreth not in judgment Who could have thought that the way to find out the bowells of a Mother was to make the Child a sacrifice till King Solomon as the first effort of his Princely Spirit tried the experiment but says the Text 1 King 3 28. The wisdome of God was in the King to do judgment And this kind of Omniscience is a gift bestowed upon Judges and other Ministers of Justice when they execute the Laws of God and the King upon Capital offenders the indictment against whom is that they have not the fear of God before their eyes our Law taking special notice of the malice of the heart and proving that by some Overt-act whilst many times the Judge upon the Bench to the admiration of the standers by through a little very little glimpse of a most improbable circumstance doth unravel a whole mystery of iniquity so that on a sudden the Prisoner stands self-condemned at the Bar he might spare both Judge and Jury the trouble of bringing in and pronouncing their Verdict since the sentence of Death is to be read in his countenance and his face gathers blackness what can all this be but an immediate assistance a special illumination from God himself in the moment of judgments Psal 82. God standeth in the Congregation of the Mighty he judgeth among the Gods ver 6. I have said ye are Gods Grotius upon these and the like expressions in Scripture tells us that wherever the name of God is given unto men significat judiciariam potestatem jus vitae necis it implies a judiciary power and that no less than of life and death Our blessed Saviours Comment upon the compellation which certainly is the best runs thus Saint John 10.35 he called them Gods D. Ham. unto whom the Word of God came It is observed by a learned Paraphrast of our own that the coming of the Word of the Lord signifies Gods appointing a Man to some particular Office and giving him power and ability for the performance of that Office to which he is appointed and so it is constantly used in the writings of the Prophets who do most of them begin their Prophecies with this solemn form of Words The Word of the Lord came unto me saying which is no more then as it were the Opening of their Commission the Reading of their Patent the first shewing and vouching of that Authority by which they act all which is an intimation unto us that the Supreme Magistrate and other subordinate Rulers and Governours sent by Him for the punishment of wickedness and vice and the praise of those that do well have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 something of Divinity stampt both on their Persons and their Office and consequently that Both are Sacred This account you have of the Compellation as it may be applicable either to King Priest or any Ministerial Dispensour of Publick Justice whence by the way it is again observable That the Priest had all along from the beginning his share in Civil Government if the Word of God came to Moses in that he was instead of God yet it was to be spoken or published from the Mouth of Aaron
heaven the Blessed of the Lord even amongst Indians and Armenians those that sate in darkness and the shadow of death unto them by this Apostle was preached the word of life and that life was the Light of God and last of all how he seal'd the Doctrine which he deliver'd with his Blood his skin flay'd off and so he was exposed like his Master a man of sorrows neither was he in his death unlike unto him being nailed to a cross he committed himself and his cause to God that judgeth righteously All this it may be piously received and entertained from a literal and oral Tradition but ignorantly enough God knows how true fides penes sit Authores let those who have a more easy faith believe whose main business it is to gain credit to such things of which they are not themselves overmuch perswaded Our Church therefore having little or no regard to all these has rather chose to celebrate this Apostle as one of the Twelve without any particular specifications concerning him save only that he was Brother and Companion with the rest in Tribulation and in the Kingdom and Patience of our Lord Jesus Christ Accordingly the Gospel for the Day St. Luk. 22.24 is our Saviours Determination of that perplexing Question which so much troubled the Disciples at first among themselves and has since been no small cause of Division in the Christian Church Which of them should be the Greatest not St. Bartholomew himself should we grant him right Noble by his Birth yet he must not pretend here to a Priority therefore in the Gospel the words run thus The Kings of the Gentiles exercise Lordship and they that exercise authority are called Patrons and Benefactors But ye shall not be so not so untill that Kings be your Nursing fathers and Queens your Nursing Mothers in the mean while let no one vindicate to himself Power and Prerogative amongst you over the rest of his brethren But he that is greatest among you let him be as the Younger and he that is chief as he that doth serve And the Epistle for this Day part of which is the Text was the happy effect and result upon this Determination The Apostles agreeing together amongst themselves the Gospel of Jesus did run and was glorified their Unity was causal of respect from those who were without whilst they kept together with one accord even the place where they met was an an indication both of their piety and their prudence in or about the Temple in Solomons Porch and as an ancient Gloss upon the Text fuerunt simul sapientes in domo sapientis The wisdom of God was here justified by the children of Wisdom and that in no other place then in an House of Wisdom whilst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the rest whither they were Friends or enemies seeing and observing their Unity ecce ut seinvicem deligant they could not but keep their distance no man durst to joyn himself to them and yet notwithstanding this awe upon their spirits the Apostles wanted neither Praise nor Admiration But the People magnified them and upon the whole the word of God grew and was multiplied Believers were the more added to the Lord multitudes both of men and women Well therefore has our Church in her Divine Service furnished us at this time with a Prayer for the continuance of that Vnity and Vniformity which beares its later date from this Festival to wit that it would please Almighty God to grant unto his Church to love that Word which this Apostle in the Communion of the rest believed that both those who Minister may preach and the people may receive the same in the fear of God in the love of those truths and of one another through Jesus Christ our Lord Amen The words of the Text having thus given you an account of our Churches choice in the selection of them for the Epistle at this time which I could not well omit partly out of a respect to the Festival and chiefly out of a design to speak a word in season too much and sadly in season even all the year long because of these days of error schism and sedition in which we live are in themselves a Parenthesis and so an Historicall observation made in the midst of a continued Narration A Descant made of what effect the judgment of God had upon the sin of sacriledge in the verses before to wit what influence the punishment of this sin in the sudden death of Ananias and Sapphira had upon the Church as also what was the effect of Gods Providence in the verses following how that God was with his Apostles to deliver them from the expectation of those who sought their lives he sent his Angel to open the prison door and out of prison they were sent to reign in the hearts of all that heard them and at length by the counsel of their enemies they were acquitted God over-ruling in those Determinations also so that this seems to be the Historical though Parenthetical observation of St. Luke writing the whole story That the Apostles and new convert Disciples being altogether with one accord in Solomons Porch of the rest durst no man joyn himself to them but the People magnified them and Believers were the more added to the Lord multitudes of men and women Observe with me in the whole Parenthesis as the limits to what may be Discoused from it these four things 1. A Holy Convention They were all with one accord in Solomon's Porch 2. A Due Distance observed in that Convention Of the rest durst no man joyn himself to them 3. An awefull Reverence exhibited upon that Distance But the People magnified them 4. A Great Benefit redounding to the whole Community upon that Reverence or rather upon the whole present Dispensation Believers were the more added to the Lord multitudes of men and women Of these in their order 1 A Holy Convention They were all with one accord in Solomon's Porch in which words we may observe 1. The Persons convening 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all of them 2. The Place of their meeting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Solomon's Porch 3. Their Behaviour at their meeting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together with one accord These Three the Subject of the first Discourse 1. The Persons convening 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all of them Whether with the Apostles the new Convert Disciples or the multitudes called together at the noise of the wonders that were wrought or it may be amongst so many some out of curiosity to pry and observe and others out of evil will to seek and occasion against them that so they might deliver up these Apostles to the Rulers Thus might these multitudes at this time have been divided The Apostles were there labouring in the Word and Doctrine the new Converts were there receiving as new born babes the sincere milk of the word that they might grow thereby those who were curious and inquisitive came
thither having heard of the signes and wonders only by the hearing of the ear they came and when they saw they both magnified and believed even the Adversary himself though he had malice enough yet he wanted power such durst not make too near approaches to them I cannot but here take notice of the Courage of these Apostles that in no wise they were dismayed or terrified even amidst the concourse of the people they were not affrighted their business was to save not to fear multitudes to convince mightily and with power not to dread the powers of the most or the mightiest of men men whose power consisted onely in their numbers 29. We ought to obey God rather than men The judgment of God upon Ananias and Sapphira might have been imputed as murder to these Apostles might not the people of the Jews here have cryed out as they did formerly against Moses upon the destruction of Corah and his Accomplices for a sin of much the like nature with this neither was the punishment unlike unto it they died not the common death of all men neither were they visited after the visitation of all men Numb 16.41 and all the Congregation murmured saying Ye have killed the People of the Lord Why might it not have been so with this mixt Assembly However the Apostles could expect no other then what did afterward really happen 17. That the High Priest and those that were with him should he filled with indignation Why should they therefore thus expose themselves to danger amidst the multitudes The answer to all is That they knew Jesus on whom they believed and whom they preached and it was with their joy 41. in that they were counted worthy to suffer shame for the name of the Lord Jesus Courage and Resolution are vertues truly Apostolical it is beneath the dignity of a Priest to fear the People some come in humility to receive the Ingrafted word with a spirit of meekness and these are a joy to those that are set over them Some expect Signs and Wonders every day some new thing they are for the inticing words of mans Wisdom and he must work a miracle upon them that would perswade them though they are themselves the greatest Prodigy in that since the word of Salvation is come amongst them in the plainess of its Demonstration they will by no means submit the obedience of their faith to those Truths which in a Visible outward Oeconomy they cannot but profess neither dare take so much confidence to themselves as to deny them and after all these there are another sort who lie at the catch like the Pharisees and the Herodians St. Luke 11.54 Seeking something out of our Saviours Mouth to accuse or mis report him such whose business it is to carp at what they will not understand such who that they may bring an evil report upon the way of Godliness take every little or no occasion to traduce the Dispencers of it But whether they will hear or whether they will forbear the Prophets of the Lord are to come amongst them through good report and through bad report by honour and dishonour are we to approve our selves the Ministers of Christ and of his Gospel in much patience yea with the Apostles here in tumults and in labors as deceivers and yet true as unknown and yet well known and that they might be the better known frequenting those places where the greatest gathering of the people is like to be that so the word preached may have the more universal influence the very Place of their meeting was a Place of general and known concourse and so much the better because it was a part of the Temple see where they are assembled an intimation both of their Fortitude and Devotion even there where the thickest of the thronged multitudes were wont to gather with these we find the Apostles and the Convert Disciples at this Holy Convention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Solomon's Porch which is the Second thing I observed to you The place of their meeting in a place consecrated and separated for the Service of God in Solomons Porch Solomon's Porch The History of which place I shall not here spend to give you those that have opportunity and ability may consult Jos Antiqu. lib. 7. cap. 2. lib. 8. cap. 11. lib. 20. cap. 8. Where we have the description of it at large in all its Dimensions from which we conclude it capacious enough to receive so great an Assembly as we suppose at this time to have been there that it was part of the Temple is evident enough to us all from our Saviours presence in it St. John 10.23 Whilst he was celebrating the Feast of Dedication which by the way was an Apocryphal Feast instituted 1 Mac. 4.59 and our Saviour honoured such a Solemnity with his company Jesus walked in the Temple in Solomons Porch which was also a place of publique worship 2 Cron. 8.12 Solomon offered burnt offerings unto the Lord on the Altar of the Lord which he had built before the Porch from all which and from the Text I gather as a word in season That our Lord and Blessed Saviour and from his example and precept the Apostles with the Primitive Christians did not usually assemble for the Worship and Service of God in private Houses or in solitary places if so be that any the outmost part of the Temple was allowed them to meet in First Our Saviour's Practice was most exemplary in this Whilst a Child he was the Holy Child Jesus early after his Birth so soon as the days of Purification according to Law were accomplished presented in and by the yearly Devotion of his Mother brought up unto the Temple where he soon exercised and delighted himself in the beauties of holiness The Days for Publick Worship were too soon accomplished for him St. Luc. 2.43 He must stay behind the rest of the Company some time longer and after three days sorrowful search where could they expect to find him though a Child of twelve years age but in the House of God and there about his Fathers business even in the midst of the Doctors hearing them and asking them questions in the midst of the Doctors and hearing them as if the Blessed Child would have been catechised by them and taught the way of God more perfectly this was his humility and yet asking them questions and so putting them to silence this was his authority whilst all that heard him were astonished at his understanding and his answers This was the first onset of our Saviour in his Prophetick office and that in no other place then in the Temple True indeed afterward in the Course of his life he consecrated every place by his presence and therefore wherever he found the Multitudes still he taught them and yet we meet but with two notable instances of such an administration once by the Lake of Gennesareth when he taught the people out of the Ship and the other
St. Paul that great Apostle who laboured in the word and Doctrine more then all the rest being converted to the Faith Act. 9.20 Straightway he preached Christ in the Synagogues that he was the Son of God He being the Doctor of the Gentiles and the Jews being gone out of the Synagogue Act. 13.42 the Gentiles besought that this word might be spoke the next Sabbath Day to them accordingly they met at the Synagogue even almost the whole City to hear the word of God The same Apostle at another time came to Thessalonica where was a Synagogue of the Jews Act. 17.1 2. and says the Text as his manner was he went in unto them and three sabbath days reasoned with them out of the Scriptures from Thessalonica we follow him to Corinth Act. 18.2 where he reasoned with and perswaded both Jews and Greeks but still it was in the Synagogue on the Sabbath day from Corinth we go along with him to Ephesus ver 19. he entered into the Synagogue and reasoned with the Jews and v. 28. he mightily convinced the Jews and that Publickly shewing out of the Scriptures that Jesus was the Christ and in the same chapter v. 21. he is very sollicitous in that he must by all means keep a feast that cometh in Jerusalem and we find him in another place Act. 24.11 going up to Jerusalem for to worship hastning at another time Act. 20.16 if it were possible for him to be at Jerusalem on the day of Pentecost Nay not onely the Jewish Temple and Synagogues were frequented by the Apostles upon all occasions ne Judaicum Templum horruerunt they did not abstain from the Jewish rituals and service though by the bringing in of a better hope those things were already abolished but amonst the Greeks also they did still appear in the places of Publick worship Act. 16.13 St. Paul being warned in a Vision to come over and help those of Macedonia comming to Philippi which was a chief City of Macedonia and a Colony he with the rest of his company went forth on the sabbath day out of the city by a river side where prayer was wont to be made So far was this Apostle from neglecting the Publick Assemblies wheresoever he came that it was once part of a mistaken accusation against him from his own Country men that he came to them so often that he minded not what company he brought with him thither he had brought Greeks along with him into the Temple But the respect which he had for the Temple and for such Houses of solemn Devotion was as publique as was his frequenting them for this was that Apostle who was so exceedingly careful and sollicitous lest places of Religious worship should be prophaned it was no small trouble to him when he heard that at Corinth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Feasts of Love at the Holy Communion were made occasions ministring unto riot and debauchery 1 Cor. 11.18 when ye come together in the Church what does he mean there by the word Church hear him exclaim himself v. 20. when ye come together in one place the very place it self may be and was antiently in the Apostle's time styled the Church well this was their meeting the abuse crept in amongst them was this ver 21. This is not to eat the Lords supper when in eating every one taketh before other his own supper and one is hungry and another is drunken upon all which the Apostles argumentation with them runs thus v. 22. What have ye not houses to eat and drink in or despise ye the Church of God what shall I say to you shall I praise you in this I praise you not from all which we may conclude that houses are to eat and drink in the Church of God spoken in antethesi in opposition to those houses is by no means to be despised and therefore v. 34. If any man hunger let him eat at home that ye come not together unto condemnation 'T was this very same Apostle who throughout the whole 14th Chapter of the first Epistle to the Corinthians hath given his directions for the due management of external worship and scrvice the sum of all which is there v. 40. Let all things be done decently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So as becometh grandcur and solemnity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in order it is a Military phrase taken from the posture the souldier is placed in not to stir his foot but to keep his ground according to the Orders which were given him from his superiour Officers in order that is no otherwise then as it shall be appointed by those whose business it is and have a full commission to command in things of this nature whose injunctions must be according to the forementioned institutions that there be in the first place Devotion and Reverence towards God v. 25. falling down on the face and worshipping of God and next that there be respect towards men v. 32. the Spirits of the Prophets are to be subject to the Prophets yea and that in places appointed and set apart for Religious worship v. 33. for God is not the Author of confusion but of peace as in all Churches of the Saints in which words Saints are again distinguished from Churches and therefore Churches must needs be understood of the place rather then of the Masters of Assembly all Churches of the Saints whereupon our Apostle gives a particular injunction as to Women how they are to behave themselves in such places v. 34 35. Let your women keep silence in the Churches if they will learn any thing let them ask their husbands at home for it is a shame for a woman to speak in the Church where yet once more the House at home is put in opposition to the Church abroad And since we are come thus far in our Scripture allegations in the Defence of Publique assemblies in separated places and that even from the Apostles practice I close up this part of the Discourse upon such Apostolical institutions as I did that part of it insisted upon from our Saviours practice Christ himself has forewarned us that he is not to be found in the Wilderness or in the secret Chamber and his Apostles also after him have foretold these days of schisme and sedition which we have lived to see 2 Tim. 3.1 6. This know yea though you will not know it but do not ye clearly see it that in the last days perilous times shall come For Men shall be lovers of their own selves and of their own ways disobedient to Parents both natural sacred and civil unthank full no courtesies nor kindnesses will ingage them and therefore unholy also truce-breakers even their own Covenants are no obligations upon them false accusers despisers of those that are good Traitors heady high minded who think themselves wiser then either Rulers or Teachers of this sort are they that creep into houses and lead captive silly Women but they are not Women
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
care not much to be contained within the limits of their Duty the Boundaries that are set them for a holy life in an exact obedience to government both sacred and civil however that zeal which is not only for but according unto Godliness is no enemy unto Charity it beareth all things and it believeth all things till it find it self to be miserably deceived and then zeal being provoked to shew it self is honest still just and upright in the sight of God and Man it rejoyceth not in iniquity but persisteth in the truth exhibiting it self chiefly in vertuous and holy Actions spending it self upon the ingenuous arts and contrivances of love that so it may be Profitable unto all which is the Third Thing In which Zeal manifests its self as Good it is Bonum Vtile a most profitable good it is profitable for example and imitation like the Holy Scriptures the Rule by which it acts it is profitable for correction and reproof and for instruction in righteousness who will ever take that man for his pattern who is unconstant to himself he is shrewdly to be suspected for a double-minded man who is unstable in his ways But he that sets himself against all opposition to persevere in the way of truth who hath made his face like a flint in the Prophets phrase neither will he be ashamed one that will not give himself the least ease or relaxation from the performance of that which he has learnt to be his Duty one that has no Latitude as to those things in which both Law and Conscience do oblige him such a one is a successful example of courage and constancy unto others that they do not fall away from their own stedfastness whilst Daniel prayes in Babylon with his window open to Jerusalem notwithstanding the danger he was in for so doing though the Children of the Captivity were in a strange Land yet having so good a president they could not but think of the songs of Sion Some are like the Fish Polipus of the colour of the Rock unto which they cleave and because so they are in the common Proverb neither good fish nor flesh they tell us that we must comply with present circumstances it is disputable whether God does and it 's certain Man does not know future contingencies and whatsoever they be by a fatal necessity we must yield to them the God of Nature does not command that we should make our lives a snare to our selves a prudential un-vexatious obedience is all that he requires and this is to be perfect as our Father which is in Heaven is perfect This indeed were good Divinity were a Politician the Dr. of the Chair but how it will consist with the plain and simple Dictates of Christianity we want a Machiavel or his soul by an unheard of Metempsychosis actuating a Leviathan one who resolves all anorality either into positive Laws or into present local though contingent circumstances to determine the controversie But a resolved generous Soul is not of so temporary a Spirit his zeal is profitable unto others because good in it self every way and at all times good good because it is pleasant even the peace of God unto the pious soul and good because it is honest it thinks no evil but rejoyceth in the truth and good because it is a steddy example of holiness of purity and constancy unto others without being puffed up in prosperity terrified in adversity It remains therefore that this Apostolical Approbation have both an honorable mention and an hearty entertainment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is good to be zealous And so I proceed to the Second part of the Text Ratio Approbandi The Reason of this Approbation and that First Taken from the Object 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be in a good thing In qualifying and distinguishing the Passions by their Objects some are good when their Objects are bad such is anger and hatred which are only then good when they are vented against Sin Be ye angry and sin not some are Bad when their Objects are but semingly good such is Love and Desire for it is possible and we find it often by sad experience that we do affect that which is in it self really evil only because it presents it self to us sub specie Boni jucundi under the specious pretence of a pleasurable Good But after all this zeal is a kind of more mixed Passion in reference to its Object take it for envy when it is bad when the Object is Good it is like the unhappy Locusts that cannot endure to see a green Leaf on the Trees take it for imitation or emulation only when the Object is Good is that Good also bonum est ut invideamini in bonis rebus semper Vars. Syr. It is Good either that you should be envied at by others or that you should have some kind strivings amongst your selves concerning things that are Good there is a pious kind of envy a holy zeal and emulation when we do strive and provoke one another in love unto Good Works To be a little more close and particular Zeal is good in relation unto a good Object upon these three accounts 1. Because it is there directed by a good rule the Word of God 2ly Managed upon a good Matter which bears a due proportion to that Rule 3ly Guided by a good intention not being over-byassed or over-ballanced by any sinister and by-respects A word or two of each of these First Zeal is good in relation to the Object if it be directed by a good Rule the Word of God The truly pious Zealiot in all his heats and ardors for the cause of God is to be very careful lest he should in any wise transgress that Rule of Righteousness which is prescribed to him as the revealed Will of that Master to whom he serves though Jehu drove furiously yet he was not to be blamed when he had this fixed resolution That there should fall unto the earth nothing of the word of the Lord which the Lord had spoken There is a thing which is called a sure Word of Prophecy to which we shall do well that we take heed in meekness and in fear that we do not in the least prevent the impulse of the Holy Ghost within us moving us to do that which is contrary to the dictates of the Spirit either speaking in his Word ruling in the sanctions and determinations of the Church They then who talk big words of an illumination or a Light within them and yet regard not the Law of God which should be a Light unto their feet and a Lanthern unto their paths whilst they offer up strange fire to the Lord they and their Sacrifices are abhorred and God seems thus to speak to them in the Language of his Prophet Isaiah 50.11 All you that kindle a fire that compass your selves about with sparks walk you in the light of your fire and in the sparks which you
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