Scripture though it may be sadly observed a new way of spinning out discourses without any the least regard had to the Law and the Prophets Bring me hither the Ephed says David that Ephod from behind which he took his Sword and so it was consecrated for the Lord's battels thus doth he enquire of the Lord upon every enterprise and that in no other way then according to the Divine Institution with a linen Ephod The answer from God to him was either a speedy return of Peace and safety or else a sure caution certainly to prevent and escape the Danger Upon this doth Doog that wicked Edomite put forth his hand to fall upon the Priests of the Lord kills them onely to take possession of their inheritance and is Abiathar escaped unto David with the Ephod in his hand there was a strange Providence in the escape and a wonderful security unto Both in that flight 1 Sam 22.23 Abide with me says the King unto the Priest and fear not for he that seeketh my Life seeketh thy Life but with me thou shalt be in safeguard Both these for a while may be hunted after upon the mountains by the sons of violence and yet they travelling together in yea and persecuted through a wilderness shall even there find a Sanctuary at the Mount of God and in God's due time which is the best for Both these Two keeping still close together the Consecrated Sword in the hand of the One the lâ—nnen Ephod upon the breast of the Other the Kingdom shall be established in the hand of the One the Priesthood shall be confirmed to the house of the Other these are the suremercies of David and of the Son of David to them Both. But let not David in his prosperity forget the House of Abiathar which was afflicted with him in all his affliction nor let Abiathar in his eminency and prelacy be unmindful of the servants of David so oversee them as to overlook them who were formerly a security to him when he fled from the face of Tyranny and Oppression let Both together live in that mutual Dependance in which God hath set them carrying on the same design so advantagious to Both keeping as sacred this Vnion which I must still reinforce to be the Divine Institution lest the last errour prove worse then the first and again some rebellious Sheba do blow the Trumpet God in his mercy prevent such doleful Alarms that they never more be heard amongst us To your Tents O Israel we have no part in David nor inheritance in the son of Jess Now see to thine own House David And would David look well to his own House it must be by having a due regard unto and a tender care of the House of God Thus Psal 132.1 God remembers David and all his trouble in that this was his Oath unto the Lord this was his Vow unto the mighty God of Jacob that he would not come within the Tabernacle of his house nor climb up unto his Bed untill he found out a Place for the Lord and with this most pathetick repetition of the words of his vow an Habitation for the mighty God of Jacob. The instance in the Text is the conclusion of the whole matter v. 27. Aaron met Moses in the Mount of God and kissed him Oh happy interview Moses and Aaron mutually embracing locus honestat the very Place bespeaks both Love and Honour it was at the Mount of God and then the Ceremony denotes both Veneration and endearment Osculum dignitatis he kissed him as a Token of subjection to him thus acknowledging his Majesty and Supremacy deosculatus est ex amore he rejoiced in his heart when he saw him and because he loved him he gave the seal of his affections with his lips an intimation at this first greeting that his Mouth joyned unto those lips quasi coalescebant in Vnum Os was now become but One Mouth with which he was resolved to proclaim Liberty to the Captives and after that enjoyn obedience to those ransomed ones This was Aaron's promise unto Moses and that because of the Divine appointment the Brethren being doubly dear to each other both in the flesh and in the Lord that he would be Moses's Spokesman unto the People he would be even he would be unto him instead of a Mouth Moses embraceth Aaron in the Arms of Love and of Protection the Rod in his hand is a Scepter of favour held out as a token of good will and kind acceptance to him This is the Rod which shall be stretched out working wonders in the defence of the Priesthood Moses embracing him in his Arms assures him from his very heart to the heart of his Brother that they Two thus clasping together coalescebant in Vnum Hominem became now but One Man this being the Promise of Moses that he would never be unmindful of the Word of the Lord as an everlasting command upon him That he should be unto Aaron instead of God Appl. Let it be known this day that there is a God in Israel that this God is to be worshipped and that in the Administration of this worship the Priesthood is to be secured from Contempt to be had in honour for the works sake about which it doth converse I dare not in the least venture to give directions here he must not presume who is the meanest and unworthiest of all the sons of Aaron who hath not been Eloquent neither heretofore nor since the Word of the Lord came unto him but humbly beg we may and heartily in all Duty and Submission invoke we must the Assistance of the Secular Arm lest both our Message and our Persons be altogether despised Did I say our Message or our Persons alas we can easily venture both these through a bad or through a good report and be unconcerned But sad it is to behold that amongst those that are baptized Christians Atheism and Profaneness should so strangely overspread it self yea and that notwithstanding so many popular Discourses every where made about the Reasonableness of Religion hence it is that the Offerings of the Lord have been abhorred amongst us whilst irreligion and a licentious Libertinisme doth exalt it self above all that is called God or Good in the midst of us what means else the bleating of the Oxen of the Beasts of Bashan in our ears the continued murmurings and gainsayings of Core strange fire every where offered up whilst the Lamp burning bright in the Sanctuary is neglected and all this mischief from some of the sons of Levi pretended ones at least fomented by the dissentions of false Brethren men that cannot be contented with their present station but they lead aside the simple and the ignorant into Houses Oh! may our new Laws for which we bless God and have more and more cause to honour and obey Authority may these be executed and may our old Ones not quite antiquated be seasonably re-inforced and shall I humbly make one
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
would be a Proselyte to our Religion come in amongst us would not he say that we are all mad so far from being together with one accord that the variety of our Behaviours is argument too notorious that our minds are not intent upon the same business this is not the Beauty it is the very Deformity of Holiness Once more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were together and because so they were with one accord An outward Visible Conformity is in the very nature of the thing it self causal of internal Vnity Love and Charity is there increased where external Communion is promoted wheresoever there is Order there is Peace whereas Mutinies and Discontents are both the Child and Parent of Confusion Well therefore has the Psalmist compared the comliness and pleasantness of Brotherly Love to the outward administrations and solemnities of the sanctuary Psal 133.1 2. Behold how good and how decent a thing it is for Brethren to dwell together in Vnity It is like the precious ointment upon the head which ran down upon the beard even Aaron 's beard that went down to the skirts of his clothing it is like the dew of Hermon even as the dew that descended upon the Mountains of Sion where the Lord himself commanded the Blessing even life for evermore Thus Love and Amity Union and Communion amongst Brethren professing the worship and service of One and the same God looking for and hastning to One and the same Hope is not only compared unto but also a due consequence of the sweet Odors upon Aarons head having their delightful refreshing influence upon the whole Assembly this is the Blessing of God out of Sion to those that are the sons of Sion Love and Peace Joy and Good-will for ever more Hence not without good reason was Jerusalem styled as the name imports a City of Peace because the Temple of the God of Peace was there that Temple which was built by Solomon who was a Prince of Peace after that God had given him Rest from all his Enemies round about neither was the noise of Axe or Hammer heard in all the Holy Mountain while it was Building This the Temple at Jerusalem and therefore the City it self is Built and Compact together even a City at Unity in it self for thither the Tribes go up the Tribes of the Lord to the Testimony of Israel to give thanks to the Name of the Lord. Oh! that we would Recall to our Minds our former happiness under a well ordered and a settled Vniformity how did the people of this Land rejoice to go up together to the House of God as Friends how comely were our Solemnities when whole Families met together at Gods Table the servant was thus far as free as his Master not as a Servant but as a Brother and yet when he came home he did his service without grudging not as unto man but as to the Lord in singleness of heart as knowing that he had a Master in Heaven How was the staff of Beauty in those days no other then the staff of Bands and whilst we did in a general unanimous consent serve our God with one heart and with one voice the result of Glory to God in the Highest was Peace on Earth and Good-will amongst men But wo and alas for us ever since we began to quarrel at our Religion to abhor the sacrifices of our God how has every Mans Hand been against his Brother Father against Son and the Son against his Father Maxima debetur servis reverentia a Man's Table has been made his Snare whilst the servants that attended upon him have been the Informers against him his worst Enemies those of his own House nay the Marriage Bed it self as Honorable as it is has not been free from this shame whilst there have been a Generation of men that would not allow St. Pauls Doctrine to be Gospel That the Believing Wife sanctifies the unbelieving husband and the Believing Husband sanctifieth the unbelieving Wife but our of a supercilious designe to pry into the secrets of Families as if they onely knew who were the chosen of God according to the election of Grace even at the Marriage-supper it self they have separated and divided betwixt Man and Wife put those asunder whom God Nature and Christianity had joined together this being the Religion of our later Reformation what Christ fore-told should be a final destruction upon the people of the Jews Two in abed the one taken and the other left Oh! That at length we might recover our first works and how shall we do that hear what the Spirit saith unto the Churches Repent and do your first works Betake we our selves now at last to that from whence we are fallen to our old honest Principles of Piety and Devotion toward God of Reverence and Obedience toward our Superiours of Love and Charity one toward another Oh! that we would but seriously think upon it nay for the childrens sake that yet are unborn that we would consider it our Fathers before us have left us a glorious Religion and what shall we do for the Generations that are to come shall we leave nothing to Posterity but Schisme and separation disorder and confusion But in the words of Holy Church we direct our Prayers unto our God since there is no help in man nor in the son of man O God we have heard with our ears and our Fathers have told us the noble works that thou didst in their dayes and in the old time before them O Lord Arise help us and deliver us for thy name sake and thy honour 'T is not to be expected that ever God should bless that Nation or people where the only fewds are about his service and till our Vniformity in the strictness of it be more countenanced than it has been restored to its wonted exactness and splendor we must never expect to see an end of those fewds Divisions are alwayes running upon the Multiplication say's our Royal Martyr and there is no settlement but in the point of Vnion Toleration then you may give it a new name and by an Vniversal Character Style it Comprehension but Babel in the original both in name and story is the most proper word to signifie Confusion this cannot be the way to peace because it is not like to be a service to the God of Peace of altogether with one accord The Musick of the Sanctuary is not made up of Discord Vnisons here is the only harmony the sweetest Melody both to Heaven and Earth it is a contradiction in the very terms of it and it is impossible that both parts of it should be true that if there be Divisions and those Tolerated therefore there would be no thoughts no searchings of heart Let us take our measures by this one instance Our Fathers worshiped in this Mountain said the Samaritan to the Jew and the Jew said that at Jerusalem men ought to worship and both these were satisfied in
that there was a Toleration of each Service and yet the Jew counted the Samaritan a Devil and the Samaritan would not entertain a Jew no not a stranger for no other reason but because his face might look as if he were going up to Jerusalem the distance was so great and that because of their way of Worship though both were Tolerated yet they had no dealings one with another no not to eat and drink hardly to speak or discourse Thus Toleration is causal of that which Excommunication it self never pretended to in a well constituted Church tollit officia domestica it will not suffer a man to ingage himself in good offices of love and charity to those of another perswasion no though there be a Family-relation all Family-obligations are cancelled where falsly so called a Family of Love is set up this is that which is destructive c. Destructive of all civil society and commerce nay of Trade it self the popular reason why some would have it promoted for to be sure each party will inrich it self make a Monopoly of gain only to its own consistory whilst fractions are promoted factions will increase the Combination is the stronger only to give the greater blow with the fist of wickedness and to be sure the weakest shall be crushed against the Wall In the name of God therefore and in the love of one another let us Assemble our selves together in the places of Publick Worship with one accord laying aside all passion evil speaking and slandering let our outward behaviour an uniform Communion in the service of God be expressive of that inward affection which we bear to one another both as we are men and as we are Christians and if there be a froward and peevish generation amongst us that will contend both against the Laws of God and of the King all that we can reply is this That we have no such custome no nor the Church of God A holy Familiarity that is a Conformity in Religion is not in the least a cause of contempt external communion of all together with one accord is not the way to Levelling in the Sanctuary there is Order some go before and some follow after and in the midst of all God is glorified those lines which are drawn from the point of Vnion as their Centre to improve the similitude which I but now borrowed from a Royal Pen to the several parts of the Circumference round about keep their equal and their due distance they are called Parallels the word speaks a mutual congruity not a promiscuous contiguity they have a kind similitude one unto and a loving aspect one upon another yet each line keeps its fixed station without any the least interfearing Brotherly love does there continue where every man abides in that Calling in which he is called This is the happy result of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Concord in the text especially in the service of One God who has declared his Vnity to be his Essence there is but One Lord and as but One Lord so in the confession of him there is but One Faith and for an admission into that Faith there is but One Baptisme and but One Church in which is to be the Outward Visible and Uniform Administration of all the result of which Unity and Uniformity is this Phil. 2.2 3. The joy of all is full when all are like minded and of one accord hereupon nothing is done through strife or vain glory but in lowliness of mind each one doth esteem of others better than himself which brings me to the next part of the Text The Convention we see is every way Holy First the Persons holy the Apostles and the convert Disciples Secondly the Place that was Holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecumenie in loc They left their own Houses and frequented the Temple we find them most an end assembled either at the Gate called Beautiful the more Beautiful because they were there whose feet were Beautiful bringing the glad tidings of Peace or else as in the Text in Solomons Porch Thirdly their Behaviour there that was Holy Solemn and Devout reverent even to outward appearance they were with one accord and where there was so much love so great a concord it could not be but there must be some respect some honour too which is the Subject of our next Discourse The Second SERMON The Convention as it was Holy so it was Regular Brotherly Love continued and yet a promiscuous parity was avoided there was a due Distance kept in this Solemn Assembly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the rest whither they were friends or whither they were enemies whether they were within or without the pale of the Church the Apostles having took their seats no man durst to joyn himself to them Of the rest durst no man joyn himself to them In which words Three things are to be considered 1. BY whom this distance was kept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Rest 2ly What was the present frame and temper of their minds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No man durst 3ly What was the Act which they did not dare to ingage themselves upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To joyn themselves unto them I confess that this Division at the first may seem somewhat nice but upon a second search we shall find it very useful for the illustration of the matter in hand 1. By whom this distance was kept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the Rest And these might be of three sorts First none of the convert Disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the rest as distinguished from the Apostles ver 11. Great fear came upon all the Church Secondly None of those that were with the mixed multitude though they themselves might be distinguished both from the Apostles and the People ver 11. Even as many as hear those things ver 12. By the hands of the Apostles were signes and wonders wrought amongst the people but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the rest though amongst yet to be distinguished from both durst no man joyn himself unto them Thirdly No not the adversary himself ver 25. He doubts whitherto this might grow ver 26. The Officers bring them without violence fearing the People lest they should have been stoned and the wisest man in the Council gives his advice to discharge them ver 25. Gamaeliel was in this a Master of reason as well as a Doctor of the Law this is some further addition to his reputation in that he wished them to beware and to take heed what they did with those men lest they be found to fight against God ver 38. Thus the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are the rest here may be reckoned up as they are distinguished from the Apostles in the fore going verse from the People in the latter end of this verse and from the Adversary throughout the whole context the Adjective Masculine put absolute in its due regiment without a Substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉
there is one reason more to raise our esteem for such Solemn Conventions as were at this time in Solomon's Porch we are to Magnifie that which is administred and those who do officiate in it because in doing so we may turn away many sinners from the errors of their ways save their souls from death and hide a multitude of sins we may save our selves and those with whom we do converse when they shall behold our meek Conversation as to God and his service coupled with Reverence and Fear This was the truest Respect the choicest Reverence that was here given not barely an Ecstatical Enthusiastical rapid admiration but such a one as had an influence on the course of this life in the hopes of a Better all was in order to salvation Which is the Fourth part of the Text and the subject of the last Discourse The Fourth SERMON The great Benefit which did accrue to the whole Community from the Reverence which was here exhibited or rather from the whole Dispensation at this present BEcause of the judgment from God inflicted which was grievous because of the Signes and Wonders wrought which were terrible because of the publick Convention the place of their meeting their behaviour there all which were holy because of the due distance observed which was solemn because of the awfull Reverence exhibited which was beautiful and glorious because of the Providence of God exerted which was miraculous but yet Constant all these things did work together for good to those who should be saved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Believers were the more added to the Lord Multitudes of men and women So that already you may percieve that this last Discourse is to be confined to these two particulars 1. To consider what was the occasion of this great Benefit implyed in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rather or the more and so referring to all those circumstances but now enumerated all contributing to the increase of their Number who were the general Assembly of the first-born Secondly What this great Benefit it self was more particularly and closely to be examined and that in these following Particulars all within the compass of the words themselves First A Conversion or an Effectual Calling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some that were added and that in an External Communion because they were added therefore the increase of their number was visible added to the Lord but so as to be known in and acknowledged by the Church Secondly a due qualification and that internal in the heart but still in order to an outward profession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were Believers in the Lord added to the Churches Communion and there holding the Faith which was once delivered to them Thirdly For their Number the Benefit great because it was diffusive the Redemption was the more precious because intimated that it might be Vniversal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were Multitudes Fourthly No respect of Persons in relation unto Sex in Christ Jesus it is not Male nor Female but a New Creature 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 Fifthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all this the rather which is again to be considered in relation to the Subject capable of this great benefit the rather because of what they saw and what they heard and so it may denote in these Multitudes an Act of free choice and mature deliberation they saw what was done and they heard what was spoke and were convinced of all so that it was an Act of their judgment and of their reason in that they delivered themselves up to the obedience of their Faith Believers were the more added to the Lord multitudes of Men and Women First To begin with that which is in the Text both first and last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The rather did this great Benefit accrue or the more was it enhanced occasion being given for this increase because of those various circumstances ennumerated all which wrought together for the good of those who should be saved by all which God was pleased to add unto the number of those who were to be blessed in glory everlasting I shall only touch upon each of the forementioned circumstances conducing to this happy increase and so apply the main scope of the former Discourses to the intent that holiness may be promoted Diffusive love and universal Charity may be increased and that the God of Order may be glorified in the hearts of all men First Because of the judgment from God inflicted upon the sin of Sacrilege which was grievous hence Believers were the more added to the Lord and those Multitudes ver 11. Fear came upon the whole Church Ob recentem adhuc ex prodigioso Ananiae interitu metum id tamen progressui Evangelii non obfuit the surprise was sudden and yet still conuinued timor fecit Deum the Gospel of God was glorified from the fears of those who were affrightned the terrours of the Lord did work kindly in order to a through and a pure perswasion Psal 110.2 This was the rod of strength out of Sion in that Christ and his word should rule in medio inimicorum in the midst round about and over all his enemies in the day of so dreadful a power the People were a willing People Fear is properly the coarctation of the Spirits upon any surprise summoning them from the more distant parts of the body to the relief of the nobler parts of the heart chiefly which is the principle seat of life and so it might seem here in the Vnion of the Body of the Church assembled they sought God in the way of his judgments at the dreadful effects of which they could not but be affrightned as men and yet as Christians they did hence take occasion to pluck up their Spirits the more earnestly to attend upon the service of their God securing in the first place the integrity of their Souls towards him in so much that should God kill them all the day long exhibiting himself in nothing but the sad expressions of his wrath that he is a jealous God and a Consuming fire yet they did all of them humbly resolve as one man to put their trust in him Not unlike to this was that glorious and Beneficial effect of the Divine Displeasure against those Exorcists who Sacrilegiously arrogated to themselves the Apostolical gift presuming to cast out Devills in the Name of Jesus saying We adjure thee by Jesus whom Paul Preacheth the evil Spirit knew both the Master and his Servant Jesus I know and Paul I know but who are ye and leaping upon them he prevailed against them so that they fled away naked and wounded The result of all which Act. 19.17 was that when this came to be known to the Jews and the Greeks dwelling at Ephesus
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
which are good and profitable and which tend to peace Which is the Fifth and last Instance of the great Benefit here in the Text unto the whole Community from the present Dispensation and that once again yet another reflection upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the more or the rather was this great addition made to the Church all this because of what they saw and what they heard which denotes even in the Multitudes in the Women as well as in the Men an act of their free choice upon a most sober and mature deliberation Here was no violence at all offered upon their faculties though it was the terrour of the Lord in a most dreadful judgment yet it kindly perswades them the Signes and Wonders were both Miraculous and Convincing the solemn and holy Convention because Beautiful therefore of it self desireable the Miracles of Providence though they were surpassing yet they were clear and manifest so that at this time as at all others God drew the People unto himself with the cords of a Man that so whilst he drew they might of themselves run after him they were a willing People though it was a day of power they saw what was done they heard what was spoken and throughout they were convinced of all so that it was here an act both of their judgement and their reason in that they did deliver themselves up unto the obedience of Faith Believers were the more or the rather added to the Lord Multitudes of men and women I need not neither have I time to prosecute it as I should here urge that God works with us and within us in order to salvation as we are men and reasonable creatures he proposeth everlasting happiness to us in his Word or by his Church as to our free voluntary choice and whilst he does kindly allure us he doth at the same time leave us in the hand of our own counsel See I have set before you Fire and Water Blessing and a Curse Life and Death chuse you whether you will says God by his Prophet Deu. 30.19 But I am confined both by the time and the Text that I cannot descant so closely as I might upon this Probleme which is indeed too much controverted At present I take it for granted that which I suppose every one experienceth upon consulting his own thoughts that we are all of us as men endued with reason free sreatures and voluntary Agents and that we would do good but evil is present with us because we are not in our judgments or to our senses sufficiently convinced as we might of what is best And therefore since the Design of all that hitherto is inferred from this Text is to promote Vnity and Vniformity amongst Brethren professing Godliness which is here the Holy solemnity The Apostles with the Primitive Christians all with one accord in a holy Place and upon this their persons reverenced the Word of Life was magnified it did not return in vain but accomplished the work for which it was sent for the Benefit was great and exceeding prosperous for a parting now to this subject so much insisted on in one word fain I would perswade shall we suffer the word of exhortation Be entreated to frequent Solomons Porch the Author because of that August solemnity and Ministration that is in it we should with David be glad to go up unto the House chuse to be a Door-keeper in the Porch to wait at the Gates of Wisdom rather than assemble amidst the Congregations of the wicked Tell me says the Spouse to Christ Cant. 1.7 where thou feedest where thou makest thy flocks to rest at noon and this was her kind expostulation Why should I be as one that turneth aside from the flocks of thy Companions our Saviour there feedeth where he is himself fed upon the flocks are there together yea and at rest and that at noon Separation is a work of Darkness chuseth to it self the night To turn aside is to be as one Vae soli alone and woe to him that is alone this the greatest both sin and misery to forsake those flocks which in love and Vnity are companions Behold then may the Separatists of our Age see that I have set before them Fire and Water Blessing and a Curse Life and Death Chuse they whether they will Fire not a strange fire but that of the Sanctuary a pure and bright flame of Love upon Gods Altar Water alas the waters are troubled schism and sedition is a tempestuous sea casting forth mire and dirt Blessing even that which is out of Sion good luck and Prosperity out of the House of the Lord A Curse none more bitter to be cut off from the Congregation what will our Schismaticks thus invade the Priests Office will they excommunicate themselves and deliver themselves up to Satan shall God by his Prophet call unto them and say stand ye in the ways and see and ask for the old paths where is the old way the good way because the old way and amidst all our tumblings and tossings from one post to another we cannot find a better Shall God command peremptorily that we walk in these ways with a promise of rest unto our souls for out of such paths there is nothing but disorder and disquietude and shall we return that answer which the Jews did Jer. 6.16 But they said we will not walk therein Thus the Rebells against their settled and fixed administration of old Korah and his Accomplices Numb 14.2 Moses called them to the Congregation and they said We will not come up they turned their backs to the Tabernacle Satan therefore claimed them for his Synagogue and soon took possession of them Hell from beneath was moved to meet them at their coming The Earth opened her Mouth and they went down alive into the Pit and therefore yet once more may the Sons of Belial who cast off every yoke see this day set before them Life and Death and that in the utmost extremity in the eternity of both Life a Life of of Grace here in order to glory hereafter and still out of Sion goes forth this Blessing the Promise of Life for evermore Christ with whom are the words of eternal Life is not to be found as I must again and again inculcate in the Wilderness or in the secret Chamber but in Solomons Porch by the Chair of Moses not in the Stool of Wickedness or in the Seat of the Scornful he is head of all things to his Church in the Communion of which alone we expect salvation without there is nothing but sin sin that excludes from pardon the wages of which is Death Solomon hath in a Proverb told us the misery of those who turn aside from his Porch The Man that wandreth out of the way out of the beaten path of understanding shall fall into the Congregation of the Dead And now let our Schismaticks chuse for themselves I have in this though a private Person yet with
a publick spirit as publick as is their sedition in some sort delivered my own soul and they shall not perish without warning and that repeated with as much vehemency as are their Divisions God in mercy give a Blessing And so may they see yet again how I do set before them fire and water and will they chuse the water alas the waters of Separation are waters of bitterness Massah and Meribah be their name and Marah is their tast they are themselves as it were baptized strife and contention and so noisome loathsome and every way unsavory is their rellish But the Fire is from the Lord in the Sanctuary it is a Refiners fire and a coal from the Altar that so all iniquity may be done away Blessing and a Curse and will they chuse the curse it is Anathema Maranatha A curse untill Christ come against all those who love not the appearance of our Lord Jesus Christ in the Communion of his Saints But this the Blessing when the Spirit shall say come and the Bride shall say come and the Church shall say come and every one that has set heart to seek the Lord the Lord God of his Fathers shall also come that so God may translate his Church which is here terribly Militant as an Army with banners in good order and in due aray unto Trophies and Triumphs in that glory which shall be everlasting And so look they once more and behold and chuse they whether they will Life and Death and will they chuse Death Death which shall never have an end the reward of those who do wilfully reject the means and the passage unto Life Oh! that at length they would believe schism and separation to be a damning Sin that they would not place the worship of God in the ways and amidst the sons of perdition I 'le leave a Text or two for them to urge upon themselves and can there be plainer words than these Rom. 13.2 They that resist that power which is the Ordinance of God or which is all one that Power which commands Obedience unto Gods Ordinance shall receive unto themselves Damnation 2 Pet. 3.1 3. False Prophets and false Teachers bring upon themselves swift Destruction whose judgment of a long time lingreth not and their Damnation slumbereth not Epist of St. Jude v. 13. These are wandring stars not keeping within their proper and appointed Orbs in order to a regular and an equal revolution Vnto whom is reserved the Blackness of Darkness for ever But after all this Life and Peace to those that seek and keep peace in the fear and love of God and of those that are set over them To conclude Let us be perswaded as we are men and Christians to keep the Unity of the Spirit in the Bond of Peace considering that God is terrible in his judgments against the Rebellious and Sacrilegious he is wonderful in his providence for the defence of those that wait and call upon him his wrath is dreadful unto Death his loving kindness is surpassing and in his favour is Life The Assembling together of his Saints is Venerable and Awful God is honoured in the midst whilst due Reverence is paid to those that are round about him considering all these things what manner of persons ought we to be in all holy Conversation and Godliness we should be no longer faithless but believing may we the more and the rather be added to the Church as Believers in the Lord and may this number increase to Multitudes of every age and of every Sex both Men and Women our Churches Prayer shall with little alteration be the close of all We Pray thee O Lord Help thy Servants whom thou hast redâ—emed with thy most Precious Blood Make them to be numbred with thy Saints here in a holy Communion and hereafter in glory everlasting To which God of his infinite Mercy bring us all to whom be ascribed Honour Praise and Adoration to Father Son and Holy Ghost One God and three Persons and that of all Ages in the Church by Christ Jesus world without end Amen Lord Mercifully receive the Prayers of thy Church that all troubles and errors being quenched it may serve thee in quietness and grant us peace in our days Amen A BAD AND A Good Zeal DESCRIBED and LIMITED Gal. 4.17 18. 17. They zealously affect you but not well yea they would exclude you that you might affect them or us 18. But it is good to be zealously affected always in a good thing and not only when I am present with you IT was even in our Saviours time the Hypocritical Devotion of the Pharisees and is at this day the Pharisaical Hypocrisie both of the Conclave and the Consistory to compass Sea and Land to make one Proselyte and when he is gained they make him two-fold more the child of Hell then themselves so that the last estate of the poor man is worse than his beginning But as for us Woe unto us unless that our Religion do exceed the Righteousness of the Scribes and Pharisees their industry was both commendable and imitable if we could abstract their Labour of Love as they call it from the malice of their intention we may hear them both while they sit in the Chair of Moses but not when their design is to tumble Moses out of his Chair not when they rebell against Moses the Servant of the Lord and vex Aaron the Saint of God their long Prayers were not amiss no though they were in the Markets and the corners of every street when they made their great solemn and pompous Processions that they might be seen of men and so give an example of Devotion unto the World but we must beware of them when we find that upon this pretence they devour Widdows Houses when they commit a rapine upon the portion of the Widdow and of the Fatherless their long Robes were no such hainous crime nor their Phylacteries upon their Garments in which are supposed to have been written in Capital Letters the Ten Commandements of God to put the People in mind of their Duty but this was their fault when they proposed the Law as a Precept of obedience unto others and most shamefully and wickedly broke it in every Precept themselves in a word it is an Evangelical Precept the command of Christ himself with which Holy Church begins and exhorts to her offertory That we let our Light shine before men even the Light of our Profession in the publick attestations of our Religion we may be both burning and shining Lights but we must be careful that there be the oyl of good works to feed the flame lest men rejoyce in our Light only for a season and because they cannot behold a pious and a holy conversation directed by the fear of God therefore they do not glorifie our Father which is in Heaven we are to be watchful then that we try the hot Spirits of zeal that are abroad inthe world whether they be
which drives is like the Driving of Jehu somewhat too furious though the cause of God be pretended for it we may examine it by these particulars 1. Consider we the Object of such a Zeal certainly it is then reprehensible when it is of persons not of things of Men and not their Graces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They do zealously affect you you your very selves not any good that is in you or any good that is toward you A zeal of Persons and those may be of these three sorts The Clergy The Laity or Persons in a more mixed and refined Relation neither one nor the other particular so considered but a certain juncto or a knot of acquaintance First A Zeal of Persons that is of the Clergy of Ministers and Pastors just as it was in the Church of Corinth notwithstanding their so many Religious heats too certain a sign of Divisions and Schismes amongst them when some of them were for Paul some for Apollos and some for Cephas without any regard to God that gave the increase This was an argument that they were not Spiritual but Carnal It is a certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mark by which we may know those that will not indure sound Doctrine when 2 Tim. 4.3 after their own lusts they heap up Teachers to themselves having itching ears Here a giddy-headed Generation of men were to be reproved who look so much upon the Preachers countenance that they have no regard unto his message who cannot be contented with what whole some food is provided for them at home but they seek out delicacies abroad Nay many a Pastor has been prejudged before he has been heard to speak to see his first behaviour and reverential address is enough to scare a wicked sort of People out of the Congregation and then they wander after whom they tell you they can profit most by Oh! This is a formal heavy and a superstitious fellow but such a one is a precious Soul-searching Preacher as if they were the proper judges of what is best and fittest to be spoke to them and though it may be the same word of Truth which is delivered by both yet the word of God must be restrained as if it hung only at such or such a persons Lips It is an avouched Maxime in the Practice of Medice's that if we do but Fancy the Physician the Physick will work kindly but this proceeds rather from the Patients Distemper and misapprehension of things than either want of skill in the Physician or of approved vertue in the Medicine prescribed They who are able to make so exact a judgment upon the abilities of their Teachers would do well if out of a Principle of humility and self-denyal they would look more at home and examine their own hearts and not so unreasonable accuse either the Word of God or his Messengers lawfully sent unto them because they cannot as they phrase it profit under the means when the ears do itch more than they tingle it is a sign the brains are not setled and the heart is not sound there may be a zeal to heap up Teachers but such a zealous Affection in having mens persons in admiration to the Disparagement of others of the same order is not well They zealously affect you you the Clergy but not well Secondly A zeal of Persons that is of the People and that is chiefly blamed in this Text They who would have the Precepts of Moses observed to the subverting of the Christian Institution They zealously affect you you the People but not well Here we may take cognisance of the perfect humour and Design of all hot-headed Schism and Sedition it is that they may be with the Multitude and that the Multitude may follow them to do evil hence some are neither affraid not ashamed to court and complement the vices and the Factions of the People and secretly they insinuate unto them that their zeal for the purity of Religion is commendable that they do not tie themselves up too closely to humane observances is but the just vindication of their Christian Liberty and they are to stand fast to that Liberty in which Christ hath made them free forgetting all this while that our Saviours Discipline is a Yoke although it be light and though it be easie yet still it is a burden and we are to be meek and lowly and learn of him to take this yoke and this burden upon us in the sustaining of which yoke in the chearful bearing of which burden we shall find rest to our Souls It was one and the chief moral cause of the Gospel thriving so much in the World at first that the Professors of it though of different Perswasions were subject to their Heathen Emperours and Governours in the love of them and in the fear of God But a lass now the Design is quite another thing lean we but bring the People into a dislike of the Rulers that are set over them in Church or State by pretending a love and an affection for them a tender regard forsooth to the Liberty of the Subject pittying them because they are held in durance we shall soon find though not sinking under our weights and pressures that we have strength enough to break off the Yoak and cast away the Burthen nay to spurn at those who would lay it upon us But let us not be deceived such evil words and unworthy practices do corrupt good manners this is not a love to the Souls of the People but a designed drawing them into temptation and a snare notwithstanding the kindness such persons may pretend their great zeal for the People of the Lord I appeal to our own late sad experience whether the chief aim be not that they may get up themselves and ride and then most cruelly and disdainfully they trample all under foot Rohoboam's little Finger was heavier than the Loyns of Solomon we might possibly once have been chastned with Rods but they vexed us with Scorpions while they broke our easie Yokes of Wood they made for us heavy Yokes of Iron and the Iron entred into our very souls No Men they are the words of out late Martyred Soveraigne are prone to be greater Tyrants and more rigorous exacters upon others to conform to their illegal Novelties then such whose pride was formerly lest disposed to submit to the obedience of lawfull constitutions when their licentious humour most pretended a Conscientious Liberty It is not therefore for any good that is in you or to you that they are so kind they zealously affect you you the People but not well 3. A Zeal of Persons may be reprehensible when it is of Persons in a more mixed and refined relation neither Clergy nor Laity particularly so considered but a certain Junctoe or a Knot of acquaintance whose name may be the very same with those who are blamed in the Text Gnosticks that is Sciolists great pretenders to and proficients in knowledge though
you What this Moderation is that so we be not mistaken about it in our selves Your or Our Moderation it is no Indifferent luke-warmness and here I have made a search into the signification of the Word into the Recommendation of the vertue as it doth consist with those other Apostolical Admonitions given to these Philippians throughout the whole Epistle and into the Example proposed to our imitatirn our Blessed Saviour being a pattern as of Meekness so of Integrity thus let our Moderation be known as was his not in a dispensation or relaxation from our Duty but in the personal circumstances and occurrencies of our Lives or Deaths the Lord is at hand and this brings me to the Second Thing proposed how and in what particular Circumstances this grace of Moderation is to be manifested unto others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let it be known Though the injunction is that it should be known unto all men yet it is not said at all times And here in the first place we are to be careful that in our Moderation there be no Affection lest it degenerate into flattery and hypocrisie it is indeed to be seen of men not that we but that God himself may have the Glory of it our Moderation is to be exerted just as our Almes are to be dispenced not with a Trumpet sounding before us that men may have our good nature in admiration but our left hand must not know what our right hand doth so shall our Heavenly Father who seeth in secret reward us openly To appear all things unto all men to gain the more is not a vertue for every one to be trusted with it seems fit only for an Apostle to practice who in his whole Ministration is more immediately assisted and directed by the Spirit of God and this practice of his too if we rightly consider it was only in such circumstances wherein the Doctrine of Christianity was like to suffer or be promoted according to the more or less wary Dispensation of it betwixt Mosaical Judaism and Philosophical Gentilism and therefore we find the same Apostle when he with-stood St. Peter to the face because of his Dissimulation thus to vindicate himself throughout his Ministry Gal. 2.18 That what ever mis-apprehensions some might have of him or mis-constructions they did put upon his Practices he did not in the least build again the things which he had destroyed and so make himself a Transgressor But now the Gospel is so far propagated that as soon as we are come into the World our Names are given up to Christ in Baptisme and with our first Milk we may suck in the Principles of Godliness being weaned from our Mothers Papps we are sent unto the Churches Breasts of consolation The Scriptures of God which are able to make us wise unto Salvation hence we may suck the sincere Milk of the Word and grow thereby and whatsoever variety of Perswasions there be now in Religion they do not proceed from our different estate before our receptation of it but from the different interests of Parties so and so affected under its Administration having espoused a quarrel they are too tenacious of it they are unwilling to to fore-go what they have eagerly maintained herein therefore is to be the great expression of our Moderation that we stand fast to the profession of our Faith and hold it peaceably in the Vnity of the Church keeping as the Apostle directs the Vnity of the Spirit in the bond of Peace that we have a tender regard to those that are gone aside of some we must have compassion making a just and an equal difference and others we must endeavour to save with fear pulling them out of the fire and yet all the while we must be careful that we keep a strict watch over our selves hating the Garment whech is but spotted with the Flesh St. Judes Epist v. 22.23 Thus must we make it our daily Prayer as the Church directs that God would bring into the way of truth all such as have erred and are deceived and for our selves that from all Sedition false Doctrine Herisie Schism and Râ—bellion our good and gracious Lord would deliver us Would we convert a sinner from the errour of his way it is not to be done by going astray with him and bearing him company and so endeavouring our own stedfastness for how do we know but that he may seduce us as well as we hope to regain him but it is a Pious endeavouring to restore such wandring Sinners as have wandred either from God their Father or the Church their Mother in a Spirit of Love and Charity there is no reason that to make sure of Moderation we should let go our own integrity that to shew our love to our Brother we should forget that Charity which we owe unto our selves that in keeping his we should loose our own Peace that in Love to any mens Persons we should court their Vices have their errors and their failings in admiration and so much the worse if it be because of advantage 2 Tim. 1.7 The same God who hath given unto his Servants a Spirit of Love hath given them likewise the Spirit of a sound and of a sober Mind Gal. 6.1 Do we see any that is overtaken with a fault herein consists our Christian Moderation that we consider our selves lest that we also be tempted and out of a Principle of good Nature we must not venture to run out after him but saies the Apostle You who are your selves Spiritual do you restore such a one in the spirit of Meekness in the Parallel to my Text Titus 3.2 In whatsoever station of life God has placed us we must labour to shew all Meekness unto all men 2 Mac. 9.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moderation is a kind of holy Philanthropie by which abstracting some particular respects not so acceptable unto our selves we can prosecute all with whom we have occasion to converse with love as Knowing them to be of the same Make with our selves that they and we are all of us in the Body and yet for all this every one of us must faithfully abide in that Calling wherein he is Called in the Lord watching thereunto with all Diligence and Perseverance After all that has been said though all men have a right to our Moderation the Holy and the Good that they may rejoyce with us the froward and the perverse that they may be won by us our friends that they may go hand in hand with us our enemies that they may be reconciled unto us those who are our Superiours to whom we have submitted our selves in the fear of God our equals with whom we do converse in the love of Christ and our inferiours to whom an example of meekness and sobriety alluring them to the wayes of holiness by our affable and acourteous Behaviour in the strictness of a well-ordered Conversation yet I say though this Grace is so universally so impartially to be
the Reconciling of the World unto God and to himself all enmity was slain when he hung upon the Cross though bleeding and dying he was the Prince of Peace herein the love of God toward man appeared in that while we were yet sinners and enemies Christ died for us And shall we be froward and peevish against one another vexing and fretting our Brethren for whom Christ died the Legacy that he left us the Boon that he procured for us was Love and Peace he could not die till he had expressed his Charity to the worst of his enemies pitying their ignorance and praying against their malice Father forgive them for they know not what they do And shall we live in contention and in strife as if we had no interest in this common Salvation this unspeakable great Redemption what shall I say To observe the strange animosities and fewds the contrivances and intreigs of Malice and of anger by what arts they are industriously promoted and wickedly fomented even amongst those who yet profess their Faith and Hope in one and the same Saviour would make a man sometimes sadly to conclude that such men are so desperately at variance amongst themselves that they are loth to be reconciled in Heaven it self these little think upon a Saviour who has made an attonement for them yea and though he be sat down at the right hand of the Majesty on high yet he is rising out of his place to judge the World for their iniquity Oh! why then is not our Moderation known unto all men since the Lord coming to be our judge is at hand Secondly Christ coming to Judgment to take vengeance of all ungodly sinners for their wicked deeds which they have ungodlily committed is an argument unto us that if we would then behold our Lord in Righteousness and with comfort be satisfied when we shall arise in his likeness now in this time we must tread the paths which he has traced for us follow Peace with let our Moderation be known unto all men the Lord is at hand The Lord is at hand either in a particular or in a general judgment for I find the Text Commented upon in both respects First In a particular Judgment that is the Lord is at hand to visit upon the City Jerusalem all her iniquities whose sad Desolation was to be not only a fore-runner but a clear Type of the last dreadful Doom And this is the Paraphrase which the most litteral and verbal Interpreters of the New Testament-Text doe give upon this and the like expressions scattered and dispersed especially throughout 〈◊〉 Epistolical writings Christ had fore-told the Destruction both of the City and the Temple and this was the expectation of the Christians looking for the accomplishment of that Prophecie assuring them that true was the word which their Lord had spoken and that with so much vehemence and eagerness that when he foretold the thing he said That Heaven and earth possibly might but not a little an iota of the word which he had spoken should pass away and verily faith our Saviour This Generation shall not pass away until that all these things be fulfilled this therefore being the general expectation of the New Converts unto Christianity amongst the Gentiles that Jerusalem's extirpation was nigh at hand and that their Destruction was to be a day of Retribution wherein God would recompence unto the People of the Jews all those injuries and Persecutions which they had raised against Christ and his Apostles in the Plantation of the Gospel When you see these things come to pass lift up your heads with joy said our Saviour for the day of your Redemption draweth nigh that is in the Letter you shall be Redeemed not unlike Israel of old from Egypt and the House of Bondage God shall render tribulation to those that trouble you and my Gospel shall run and be glorified it shall be Salvation to the ends of the earth And so the Advice in the Text is very much a word in season that the Christians be not high-minded but fear lest they likewise perish let their Moderation their universal Love and Charity their impartial pitty and compassion be known and extended un to all Men yea though they have been violent enemies and cruel bitter Persecutors for the Lord in his particular judgment to the City and Nation of the Jews which they all so much look for is even now at hand And is not this Lesson a suitable serious and seasonable advice to us likewise The Lord is at hand Nay his hand has been hard upon us in the day of his fierce anger he opened all his hand How has the City of David amongst us even the City of our Fathers Sepulchres been laid waste and our Jerusalem been made an heap of stones The Fire of God has burnt and it has consumed God spared not so much as his Foot-stool in the day of his wrath not his Temple nor his foot-stool there not the places where the steps of a Divine presence meght be traced were we not almost set forth like the Cities of the Plain which the Lord destroyed for an example of terrour and astonishment to the world round about us suffering in the Type and the Representation of it the Vengeance of Eternal Fire surely except the Lord of Hosts had left us a very small remnant we should have been as Sodome and we should have been like unto Gomorrah And now after all this sore evil which is come upon us would we have our breaches made up and places restored unto us to dwel in would we have the Walls of our City and of our Temples raised again Love and Charity is the best Cement in the Mortar this is the bond of all perfection even of the Perfection of beauty and of safety Our Hope is that the Line of Confusion is not utterly stretched out upon us and our care must be that in our compassionate sorrows on the miseries of the afflicted without an evil eye either upon injuries received or sins committed which we are too willing to remove every one from himself our Bowels be inlarged impartially and indifferently to any object of mercy which Providence shall offer to us what is judgment begun at the house of God and in the City of David laying aside all animosities uncharitable surmises and wicked speaking let every one put to his helping hand that so the City may once more be called Bethlehem an House of Bread because of the Shew-bread even the Bread of our God continually to be offered up and dispenced in it for unless such be our Moderation and it be made known unto all men we have just cause to fear that our God is still at hand his hand not turned away from us but his Arm of Vengeance stretched out still or if Wrath overtake not our hard-hearted uncharitableness here the Day is coming in which it will be too late to ask neither can we presume upon any pitty