convene in the Tents of wickedness and when Christ first appeared in the flesh it was the Character of a Devout and a Religious person St. Luc. 15.37 of Anna the Prophetess a Widdow of 84 years age that she departed not from the Temple but served God with fasting and prayers night and day and does old Simeon wait for the Consolation of Israel to see Christ in the flesh by the Spirit he is led into the Temple there to behold the salvation of his God and so to depart in peace sed nobis non licet esse tam religiosis now it seems all Godliness consists in the most ungodly of separations as if this untoward Age of ours would invert the proverb the farther from the Church the nearer in communion with God! Well! whether they will hear or whether they will forbear and yet he that hath ears let him hear saith the Spirit unto the Churches you see whosoever ye be that do Divide our Saviour's Practice and his Precept the Apostolical Progress and their Institution are against you from the beginning even when they wanted an outward Administration a fixed and a setled Dispensation then it was not thus Jesus Christ our Lord was obedient in all things even in their Apocryphal celebrations to the constitutions of that Church under which he lived The Apostles were men of open hearts and of open lives neither were they ashamed of the Testimony of the Lord Jesus they rejoiced upon all occasions to go up yea though it were but to a Porch of the House of God though the Jewish Dispensation was still there administred yet Type and Antitype together appearing both were for that time glorious we find them all together in one place and all of them there together with one heart Unity and Uniformity was that which gave credit to Christianity from the first Plantation of it They were all with one accord in Solomons Porch which is the Third thing I observed unto you in this holy Convention and that is their Behaviour at their meeting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one accord When the Queen of Sheba came from far to behold the wisdom of Solomon 1 Reg. 10.5 the Houses that he built to God and for himself the meat of his Table and the sitting of his servants the attendance of his Ministers and their apparrel and his Cup-bearers and after all and above all the rest the Ascent by which he went up unto the House of the Lord which as most interpreters agree was therefore called Solomons Porch after the captivity rebuilt and restored to its former splendor and magnificence as Josephus in the forecited places gives us the account at large I say when she saw all this there was no more spirit in her To consider with our selves how that even in the Apostles times Solomons Porch was a continued Ascent up unto the House of God the Procession though it was solemn and glorious atrium populi grandis Basi lica Vatabl. the Grandeur of it was Princely and thither came the people to serve the Lord and upon the whole that the Apostles were there with the new Convert Disciples to the Christian Faith even multitudes of Believers both men and women though the Tongues which sate upon the Apostles were cloven yet their hearts were not divided they loved and they lived and they witnessed unto Jesus and they served their God together and all as Brethren Methinks now our Spirits should be raised nay our hearts may fail within us in admiration of them and of their primitive uniforme celebrations and in a sad reflection upon our selves to consider that with our Vniformity charity has forsaken us how sadly are we mangled and divided one amongst and one against another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With one accord The word in Scripture seems to intimate not onely an inward sameness of affection a mutual agreement of mind and disposition but also an outward Vniform Behaviour Act. 4.32 The multitudes of those who believed were of one heart and one soul that was their internal affection ver 24. With one accord they lifted up their voice to God that was their external communion Act. 11.46 With one accord in the Temple and in breaking of Bread the result of which concord in Religious performances was peace and amity in their civil conversations they did eat their meat with gladness and in singleness of hearts So that we may hence gather that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text their being together with one accord is sufficiently expressive both of the inward frame of their minds one to another and the outward management of their solemn Assemblies one amongst another even what the Apostle gives in advice Rom 15.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we should with one Mind and with one Mouth glorifie God the Father of our Lord Jesus Christ Divine service being publick says a judicious writer of our own Church hath this advantage in it Mr. Thorndike Rel. Assem pa. 2 3. in as much as the honor which it pleaseth God to accept at our hands becometh his greatness more when in a judgment of charity we have reason to believe that such a worship proceeds from more agreement of mind as the strength of mens Bodies joined to one purpose removeth that which one by one they could not stir so Vnited Devotions the more publick the more numerous the more numerous the more Vnited prevail with God to such an effect as severally they cannot bring to pass This was Gods promise of old that it should be his blessing upon his Church even in Gospel times Zeph. 3.9 I will turn to the people of a pure language or of a pure lip that they may call upon the name of the Lord with one consent 'T is therefore requisite upon the whole that as a demonstration that we are all of one mind and of one soul even in outward service our Behaviour should be one and the same Reverent and Vnity be known unless it be by provoking one another to love in our Vniformity you have seen already that the Apostolical way of serving God was falling down upon the face and worshipping him 1 Cor. 14.25 in those days it was good and wholsome counsel Rom. 12.1 I beseech you Brethren by the mercies of God that you present your Bodies a living sacrifice holy and acceptable unto God and this too however some may now count it superstition a will-worship and a voluntary humility yet in the Apostles time it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rational a reasonable service To see some at the Church Prayers sitting some lolling and leaning here and there it may be some vouchsafing to stand up few or none upon their knees that posture if any one should think the fittest for Supplicants and Petitioners to the great God of Heaven and Earth Go behave thy self otherwise before thy Prince and see whether he will accept thee should the ignorant or unlearned the stranger that
our Apostles we are sent unto our Prayers Behold O Lord the threatnings of the Sons of Belial who are still against thee all the reflections they make upon these latter Providences is they repent that they have done no more mischief and all the sin they acknowledge in their blasphemous allusions is that they were false to their Covenant in that the Amalakites were not utterly destroyed let us betake our selves to better Devotions than these that God would abate their pride asswage their malice and confonnd their Devices but then as for their Persons He brings into the way of truth all such as have erred and are deceived Put them in fear O Lord that they may seek thy name Forgive our enemies persecutors and slanderers and turn their hearts Forgive them for they know not what they do Oh! That even this might not be laid to their charge how that they still have recourse to their old designes of Mischief though hitherto in the course of the Divine Providence they have proved so ineffectual May the God of Heaven yet laugh them to scorn and he confirm his King upon the hill of Sion Deliverance shall arise one way or other the God who is worshiped in will take care of the service of the Sanctuary he who hath and who doth we trust that he will still deliver us they that hate us shall see it and be ashamed because the Lord hath holpen us and comforted us But as for them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are of the rest they have estranged themselves and gone out from us because they were not of us neither shall they dare God will restrain their fury they shall not presume to approach and hurt us which is the Second thing observed in this second part of the Text to wit what was the present frame and temper of their minds by whom this due distance was kept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No one durst That is there was an unaccountable surprise and dread upon their Spirits which as to the persons affected might be divers and various they did not dare some kind of awe there was which was a curb and a restraint upon them 1. In the Disciples it might be modesty and humility 2. In those from amidst the multitude a timorous misgiving 3. In the Adversary Terrour Amazement and Astonishment Thus one way or other the Gospel of Jesus was glorified it had diversly but surely its desired effect upon all this is that word which cannot return in vain but will accomplish the thing for which it is sent First In the Disciples who took heed how where and what they did here who frequented Solomons Porch that they might observe the out-goings of the Lord in his Sanctuary in them their Modesty was exercised and their Humility was increased with meekness they received the ingrafted word and yet jealous enough of themselves that they did not grow as they should thereby to them the immortal seed was sown in an honest and in a good heart and yet the Fruit which they did bear was with patience their heart was raised at the contemplation of God and of his holiness but at the same time broken in a sorrowful reflection upon themselves and their own unworthiness though they did believe yet almost with tears in their eyes this was the Prayer of their Faith Lord we believe help our unbeliefe in them an humble and a lowly expectancy as well as a fiducial recumbency had its perfect work they are ready to give up themselves and their substance to the service of God and of his Sanctuary and yet considering that God expects both heart and hand together piously they examine their own integrity throughout all they know that their good things do not extend to God therefore their delight is with such as are excellent in the Earth and when they have done all that they can they are far from vaunting a State of Perfection they acknowledge themselves to be unprofitable Servants and Miserable Sinners they make this their humble and hearty recognition saying We have done or rather Would we had done what was our duty to do Secondly In those from amidst the multitude it was a Timorous Misgiving their hearts failed them for fear of what might become of them in another world and yet they were loth to let go their interest in this upon what they heard and saw they made some heavy steps toward happiness but alass they looked back and they gave back the one returns to his honours and the other to his great Possessions Oh the deceitfulness of riches and of power how hard is it for those who trust in either to enter into the Kingdom of God with the Disciples upon the like occasion we may cry out Lord increase our Faith yes in the Text here is an argument to settle us in our Faith in that the wisdom of God was here justified in the hearts of the children of this World in the midst of all their wealth and their greatness the convictions that are within them are a damp upon their Spirits Thus St. Paul cannot reason of righteousness of temperance and of judgment to come but Felix must needs tremble and does Agrippa know the Scriptures does he believe the Prophets and will he not resign the obedience of his Faith to what he does know and cannot but believe however as stout and resolved a sinner as he is against God and his own Soul laught heartily and entirely to embrace this way least he lose something of his outward Pomp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest the retinue that is about him should withdraw and refuse any longer to be of his train yet to hear St. Paul Preach will he will he he cannot but confess to him and all the World however his misgiving thoughts perplex him and he will not be perswaded yet he is almost perswaded to be a Christian Virtutem videant how strangely is the self-condemning Worldling or Voluptuary infatuated only that he may perish the more dreadfuly under the clear apprehensions of his approaching and yet wilfully neglected happiness Alas poor silly wretch who against himself and his own resentments prefers this World to a better in a moment he and his thoughts perish and in the end he proves a fool 3. In the Adversary it was terrour amazement and Astonishment to observe the courage and boldness of these Apostles though they were ignorant and unlearned men the wonders which they wrought and the judgments which were inflicted they could not but be surprised and fall backwards like the Officers which came to apprehend our Saviour so is it here with the Disciples as it was formerly with their Master Never men surely spake or did like these men what do we do the finger of God is here in vain do we strive we shall not prevail like the Egyptian chariots in the Red Sea all our designs go on against them but heavily in vain do we strive against them and at the same
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
stedfastly purposed to be the Minister of God for Good but an Avenger to execute wrath upon him that worketh evil A froward heart shall depart away from me I will not know a wicked person whose privily slandereth his Neighbour him will I cut off him that hath an high look and a proud heart I will not suffer Mine eyes shall be upon such as are faithful in the land that they may dwell with me he that walketh in a perfect way he shall serve me I will early destroy all the wicked of the land and why all this thorow Reformation both within doors and without why because the Ark of God was not to have its habitation amidst the Tents of ungodliness as if the Princely Prophet should have said All this will I do that I may prepare a place for it That I may cut off all wicked doers from that City which henceforth because of the Shew bread there to be dispensed is to be called Bethlehem the House of Bread the City of the Lord and that because of the service of the God of Israel between the Cherubims which is there to be aministred the daily sacrifice which is never to cease the Burnt offering for Israel never to fail I will early destroy all the wicked of the Land that I may cut off all wicked doers from this City of the Lord. Thus the God whom we serve is a holy and a Jealous God and therefore as Joshuah to the people in that forementioned place Josh 24 9. Ye cannot serve the Lord lest he turn and do you hurt and consume you his jealousie should provoke us to sincerity that we be careful in our nearer approaches to him at the publick solemnities of his holiness there be not an evil heart in us even at such a time and in those addresses to depart from the living the great and the dreadful God in drawing nigh to him with our mouths while our hearts are far from him God is in heaven and we on earth and from heaven it is that he is ready to execute judgment upon the Hypocrite and false hearted therefore though in the Ministrations of the Sanctuary we are permitted to kiss the Son yet it is lest that he should be angry for should his wrath be kindled yea but a little how soon should we perish from the right way Psal 2.11 Serve the Lord with fear and though that service be the fulness of our joy yet we must rejoice unto him with reverence and with trembling Here in the context Fear came upon the whole Church upon those very persons who for joy had in the former Chapter parted willingly with their substance yet because God had made a Breach amongst them the effects of his wrath were both sudden and dreadfull and should they also have been found false in their services what could they expect but that they should likewise perish The Apostles therefore being gathered together every man had good reason to suspect and examine himself they could not forbear to assemble with them to hear what the Lord God would say unto them and yet out of a pious reflection upon their own unworthiness and the purity of that God with whom they had to do they dare not be too hasty in their nearer approaches Fear came upon the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the rest as distinguished from the Apostles even from amongst the Disciples such who believed with joy in the assurance of their Faith and yet with trembling as conscious to themselves of their own unbelief of those New Converts durst no man joyne himself to them Nay the dread which was upon their Spirits was not a little increased when they saw the Consternation to be Vniversal fear not only upon the Church but upon such as were without even upon all those which heard those things and they may be the Second sort of Persons who are said in the Text to keep this distance by the hands of the Apostles were signs and wonders wrought among the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of the rest as distinguished both from the Apostles and the People of those who were amongst though not of the mixed multitude durst no man join himself unto them And here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opponuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest are to be understood in a contra distinction to and from the multitude quos vitae ordo authoritas in signiores fecerat such amongst them as were notable either for their quality or authority these were surprised v. 11. Even as many as saw those things but they would not come too near lest they should lose of their interest or of that power and authority with which at present they were invested They were sufficiently convinced by the Signes which they saw and the Wonders which they could not but acknowledge from their very outward senses to their consciences they could not but lay their hands upon their mouths and say of a truth mighty works and terrible do shew forth themselves in these Apostles and yet they would not venture to joyn themselves unto them lest they might run the same fate with them ver 18. Be cast into prison or be informed against to the chief Priests and Pharisees like those St. John 12.42 chief Rulers who believed on our Saviour but did not confess him because of the Pharisees lest they should be put out of the Synagogue for they loved the praise of men more then the praise of God These were acted by a principle of temporal politick prudence and not by that Wisdom which is pure as well as peaceable who see with their eyes and yet interest doth blind them hear with their ears and yet because of some external inconveniencies that may happen they stop their ears to these heavenly Charmers Charm they never so wisely who understand with their heart and yet are not converted lest they should be healed There be some like St. Peter who neither fly from nor forsake their Saviour but they follow afar off to see the end of the matter and if prosecution wax hot their charity grows cold in the time of temptation they fall away they see that bitterness is like to be in the end and so they force themselves both to deny and forswear their Master Some wait onely in a corner of Solomons Porch lest they should be seen of men I mean it of those who are too much in subjection to their Ring-leaders in mischief and were it not for fear of being cast out of favour of losing such a ones good word or his good will they could frequent the places of Assembly with more courage then they do Alas what would you have us do says the poor deluded Country man we must wait upon the Great man of the Town be it to a Church or to a Barn it is well if now and then we can steal in at a back door where we may hear and not be seen for should He come to know
it it will never be forgiven us Nay sad it is to consider it but too really true there are those in the world who should teach as well as they know better things who call those their Patrons which exercise authority over or have any influence upon them transporting them to act either lukewarmly in or indirect opposition against that Religion to which they have already given up their names so often both by Obligatory Oaths and Promissory subscriptions they are sufficiently enough convinced that this is and ought to be the worship of the God of our Fathers but alas what need they concern themselves for that which they shall never be able to help must they venture upon the bad and lose the good report of such who for the present are kind unto them and may hereafter as things may come about reward their pert pragmatical zeal with ruine and destruction like Naaman the Syrian they will worship no other God then the God of Israel but as for bowing in the House of Rimmon when their Masters lean upon their shoulders they shrink up their shoulders and as to this they have a Latitude the Lord pardon them in this Well let them go in peace they are loth it seems to be put to any trouble in the service of their God alas poor low-spirited wretches they are to be pittied since they have not faith to trust that God whom they worship beyond their present injoyments who are for living at case in an earthly Sion and that they may keep their present station turn their books upon the Temple But let it not be so with us let it be known to the world maugre men and Devils that we dare be honest Oh! why should we be as those who turn aside onely that we may go with such who will have company that they may be froward and perverse whatsoever our dependancies upon greatness may be we must be careful as in humility so also with resolution not in the least to let go our integrity in our patience we must possess our souls and yet we must be so far watchful over our selves that our hearts do not reproach us so long as we live Consider we that God is not a man that he should lie neither is he as the Son of man that he should repent he hath said it and it was the Truth himself that spoke it concerning Eli and his sons when they prevaricated in his service 1 Sam. 2.30 He that honoureth me him will I honour and he that despiseth me shall be lightly esteemed Above all things in our Religion which is the onely tye or chain of Communion betwixt a Man and his Maker let us not be swayed by so timorous so sordid so Hypocritical a principle as is that of base unworthy compliance sneakingly to gratifie the humours of such who lie in wait either for to deceive or to be deceived and that against the dictates of our own Minds and the principles of that visible Community which in a settled Oeconomy we have already professed heartily to embrace and that if for no other reason let it be for this lest in time we grow to that height of wickedness as to persecute that way of worship to which once we did conform God forbid that we should ever live to see it but so it may come to pass that none shall prove more rigid and severe against then such as have been timoâ—ous lukewarm and unsettled under the strictness of discipline and order May we not set our countenances upon some men amongst us stedfastly to behold them till both they and we are ashamed and while we look upon them fall a weeping as the Prophet Elisha did upon Hazael who was to be King of Syria 2. Reg. 12.8 I weep saith the Prophet because I know of the evil which thou wilt do unto the children of Israel their strong holds wilt thou set on fire their young men wilt thou slay with the Sword and wilt dash their children and rip up their women with child But Hazael replyed what is thy servant a dog that he should do this great thing the Prophet was more then a Prophet in this instance the Lord had shewed all this unto him And though we do not pretend now adays to New Revelations it is well if we give credit to what has been revealed of old God grant that this Prophesie may never be made again a History whilst we may sadly weep over some amongst us who should they once more have opportunity would destroy all our pleasant things pull down all the houses of God break the carved work with Axes and hammers tell them what are our just fears what say they Are we dogs that we should make all this havock but we need not urge a Spirit of Prophesie let us look a little backward and our later dayes of misery and confusion will tell us that such things as these have been done by those who did more than ever they intended to do in the work of Deformation in the midst of us God grant that we may never have occasion to stand in need of their pity even their mercies are cruel meer y pretending friends when ever they have opportunity prove most insolent enemies especially if once it makes for their Interest to be malicious if they can but thus recover their credit which by a former neutrality they have hazarded they will leave no stone unturned yea though it be by laying of the Temple waste Down with it Down with it will they say in the day of their fierce wrath and who shall withstand them But is this their kindness to their Friends must it be to lay Sion waste and to make Jerusalem an heap of Stones It can hardly be otherwise imagined but that these great Minions in the Text proved at length to be the worst Persecutors who though they might be perswaded of what they heard and of what they saw yet for fear of the powers which were set over them did not dare to own that word which to them was accompanied with power These very men to shew their readiness of Subjection or to take off all manner of suspition that they were never heartily of that Perswasion no further than was consistent with their Self-preservation might be the first to lay hands upon the Apostles to imprison them to deliver them up had they not been over-ruled unto death it self But this was Gods never-ceasing care and providence over his Church that should hand joyn in hand they should be able to do no violence they even thus considered as now turned enemies shall not approach to hurt them upon second and better thoughts they do yet again give back and these are the Third sort of Persons who are said in the Text to keep this remoter Distance even the Adversary himself though an open and professed enemy yet he durst not draw near for mischief God is terrible in his Judgments Signs and wonders are wrought by the
time fight against God! And is the Arm of our God now shortned that it cannot help no surely the Dispensation of his Gospel is still accompanied with power even in the hearts of those that set themselves against it to observe the constancy and perseverance of those that labor in it how they are neither afraid nor ashaed of their Message though they be counted enemies for the Truths sake which they are to speak Nay a sad complaint it is that now there should be cause to make it amidst the contentions and divisions of false Brethren still they hold fast their integrity yet again to observe the judgments of our God to instance in no other against this one wasting destroying sin of Sacrilege ever since it has been an iniquity established by a law in the midst of us how it has been a Moth in the estates of the wealthiest and the mightiest it has eaten like a Canker even unto corruption and destroyed whole Families great and noble Nay not only the estate but them and their children too Nec gaudet tertius haeres before the third Generation the whole line cut off with the entail of the estate whilst the chief of the Family dies leaving no memorial behind him all the propagation that is made in the earth is the transferring the Curse of Sacrilege from one house to another that so it may yet make sorer Desolations the calamity by the complication of several interests and proprieties the more dreadful because like to be so universal diffusive And yet once more shall I observe The signes and wonders that have been wrought no other then the wonders of an Almighty Providence not so much in the restitution as in the continued support of our Church it is little less then a miracle that we are still preserved as if the Glory of God were in the midst of Solomons Porch and about that Glory a most sure defence that God has hitherto wrought out our deliverance thence whence we could not expect it when some of our old Friends have forgot if not lift up their heel against us I say were all these things seriously considered in thankfulness to our God in humility love and charity towards one another whilst we go hand in hand together to the house of God as Friends surely our God will be intreated still to continue his mercies to us and preserve to us his Memorial both as his own and our Praise in the earth Nay how do we know but that such kind of secret intimations as these to the very souls and consciences of such as are rebelliously and maliciously wicked are as it were a Bridle in their Mouths to curb them in that they shall not dare either to cast a bank against or shoot an arrow at us God may thus put his hook into the Nostrils of that old Leviathan the Devil and Satan and of all those Devils incarnate who to keep him company take their pastime onely in troubled waters in the Ocean that casts forth mire and dirt and surely there have been some Mourners in our Sion to spread the hard speeches cruel mockings of any blasphemous Rabshakeh before the Lord upon his holy Altar yea God himself has heard all their blasphemy and in his own due time he will repay it with terrour and amazement shall the Sons of Belial turn away and spend their powder elsewhere or should they give fire it will recoil upon themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church is beyond Gun-shot Isaiah 65.25 That comfortable evangelical promise may without presumption be here in faith and patience applied They shall not hurt nor destroy in my holy Mountain saith the Lord they shall not dare to come nigh to joyne themselves unto they shall not approach to offer violence either to the Mountain or to those that are the Servants of God upon it to Solomons Porch or those that bear witness to the Testimony of Jesus within it which is the Third thing observed in this Second part of the Text to wit the Distance which was observed at this Convention and that more specially and particularly what this Distance was what was that Act which these three sorts of persons did not dare or venture to ingage themselves upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be too familiar with to joyn themselves unto them 1. The New Convert Disciples could not but honour those whom they so much loved and therefore they would not reckon themselves to be of their number Nemo audebat se iis in serere aut Apostolum profiteri no one durst to inroll themselves amongst the Apostles to pretend a joynt mission or commission with them as if they were Apostles also even the New Convert-Disciples as holy as the best of them yea be they no less then the whole Congregation every one of them No these Disciples though sanctified elect and pretious yet they were not thus called they sat at the Apostles feet where they had laid down the price of their Goods they did not presume to be legati a latere Collegue Ambassadors with them all things indeed were common amongst them but not the Apostolical function nor the Ministerial office they had received the Christian Faith but not to ambition or vain glory much less to quarrelsome Disputations Erastus was in truth Junior in comparison of these Primitive times of innocent Simplicity in which the Spirits of the New Convert Disciples were subject to the Spirits of the Prophets and Apostles they submiting themselves to those who were set over them in the fear and love both of God and them 2. Those from amongst the Multitude would not be too hasty in consorting with such as were so of a sudden magnified by the very ordinary sort of people Nemo se familiariter pro eo tempore Apostolis reddere audebat they were indeed surprised at the sudden rumor and unexpected applause but as yet they would be somwhat cautelous not venture too near a conjunction to or convesation with them not knowing whitherto this might grow they were resolved to await the conclusion and result of the whole matter they were not a little wary of their acquaintance chusing a more convenient season to commence it at present it might not be so safe they did not care to be seen with nor joyn themselves unto them 3. The Adversary withdrew because he durst not interrupt them Nemo ausus est eos coercere Ethiop Vers. No one durst to put a restraint upon them or to say unto them what do ye Non ausi sunt hostes eos ut antea impetere the Enemy did not dare as formerly to be impetuous or violent against them Junius renders the word certare no one durst contend with or withstand them Nay the word in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not always to be understood of a nearness of Familiarity or Friendship implying intimacy of acquaintance in conversation but somtimes it is used for such an Adherescency as is
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
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
Musick of the Sanctuary and the Songs of Sion to lay it nay and as the fit may take him the Javelin may be cast at David himself because of his Musick though a watchful eye and a speedy flight may prevent the danger whilst the hole out of the Wall is indication sufficient of the madness of the thrower This is the unaccountable Phrenzy of some whose zeal for they know not what would knock a mans brains out only for a wen in his fore-head who drive furiously like Iehu not at all considering what they trample upon or Desolations they leave behind them and then when it is too late they bethink themselves and look backwards they tell us they never thought it would have come to this they confess that they have done a great deal more then ever they intended and at length after all this mischief they will now sit down and be quiet never thinking of asking God forgiveness or giveing the Church satisfaction for the Schisms they have made now they are in the other extream as indifferent as before they were violent luke-warm indeed the heat if any is spent the wrong way But on the contrary that zeal which is Good is with Reverence be it spoke like unto Jesus the Author of its Faith it is the same Yesterday to day and for ever the same yesterday when it was cherished and countenanced in prosperity and the same yesterday too when it was threatned and frowned upon in adversity the same to day being restored to honour and to favour and the same to day too should it be laid aside as useless or troublesome whilst Schism and Rebellion is to be cajoled if not rewarded the same for ever owning the Axiome to be true though the deduction somewhat hard and disingenuous that They who have already been approved in Affliction and Tribulation so manifesting their Piety to God their Allegiance to their Prince and their Devotion to the Church act by one and the same Principle still and this Principle will keep them honest must therefore the constant performance of their Duty be the only reward of their zeal and that zeal is yet again the same for ever ready to incounter all manner of difficulties as if it had never been disobliged such a zeal is good which is thus permanent it is like the fire upon the Altar a constant flame of love before it s kept alive whilst hid in the Embers of its own loyalty and fidelity under it breaks forth to its wonted brightness and lustre after Captivity though it consumes the Zealot yet it changes not and after all that has been said the word in the Text is emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is Always one and the same and though sometime reflecting upon it self with comfort it may innocently and justly have an eye to the recompence of reward whether temporal or eternal yet it is not an eye service as before Men it is a holy zeal out of singleness of heart as pleasing God which is the Third and Last Reason of this Apostollical approbation taken from the occasion of expressing it not only when I your Apostle am present with you That zeal which is Good though its habit be as constant as is the Object of it universally good it is alway the same temper and frame of mind yet withal it is discreet as well as vehement it will then chiefly take occasion to shew it self when there is most need of it when the Spiritual Apostle or Pastor is out of the way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not only out of fear because of my Authority and jurisdiction when I am present but out of love to the thing it self should I be absent from you This is that which our chief Apostle as having the care over all the Churches the great Doctor of the Gentiles did give in charge in most of his Epistles to the several Churches which he had planted That they should be careful to manifest unto all the World that they had received the Truth of the Gospel in the love of it in that their stedfastness to the Faith be one and the same though he should not be locally present with them shaking the Rod of his jurisdiction over them thus were the Churches Centures to be managed at Corinth upon the incestuous person 1 Cor. 53. I verily as absent in body but present in spirit have judged already as though I were present concerning him that hath so done this deed in the name of our Lord Jesus Christ when you are gathered together and my spirit with the power of our Lord Jesus Christ to deliver such a one to Satan and to the same Corinthians who took it for granted that the Apostle had a coercive power over them he gives them their option that according to their Behaviour during his absence so should his Presence with them be 1 Cor. 4.21 What will ye it is in your own power to make me welcome at my coming shall I come unto you with a Rod that is in the severity of Discipline over you or in the spirit of Meekness in the affability and courteousness of conversation with you and what was wanting in the Corinthians this same Apostle commends as praise worthy in his Colossians Chap. 11.5 Though I be absent in the flesh yet I am with you in the spirit joying and beholding your Order and the stedfastness of your Faith in Christ It was the same Caution which he gave to the Philippians Chap. 1.27 Let your Conversation be as becometh the Gospel of Christ that whether I come and see you or else be absent I may hear of your affairs that ye stand fast in one spirit striving together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is contending with eagerness and zeal for the faith of the Gospel and to these Philippians also with this caution he gives them witness bearing Testimony for them that they had been constant thereby to incourage their future perseverance Chap. 2.12 Wherefore my beloved as ye have alwayes obeyed not in my presence only but now much more in my absence work out your own salvation with fear and trembling By all which it is evident that that zeal is to be suspected for Hypocrysie which is only suited to time place and person which is then exerted when such persons are present who either have a power over or an influence upon us but these being withdrawn immediately we grow as cold and as indifferent as ever the Ruler having turned his back the Servant presently alters the Copy of his Countenance It was an Heathens advice that we should imagine our selves in the presence of Socrates or some other rigid exemplar of vertue which may be a restraint upon us that we do not at any time transgress the Rule of our duty but that Philosopher came nearer the Dictates of Christianity who gave us this in Counsel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythag. Aur. Carm. That above all things we have a Reverence for our selves
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