A sermon preach'd to the natives of the county of Dorset, residing in and about the cities of London and Westminster, at St. Mary Le Bowe, on Dec. 8, 1692, being the day of their anniversary feast by the Lord Bishop of Rochester.

A sermon preach'd to the natives of the county of Dorset, residing in and about the cities of London and Westminster, at St. Mary Le Bowe, on Dec. 8, 1692, being the day of their anniversary feast by the Lord Bishop of Rochester.

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Acts IV. Vers. 32.‘And the Multitude of them that believed were of one Heart, and one Soul: Neither said any of them, that ought of the things which he possessed was his own, but they had all things common.’

IN the second Chapter of this Book of the Acts, there is represented to us, as much as by Words a Thing so Wonderful can be express'd, the Glorious Manner of the first Miraculous Descending of the Holy Ghost, on the Apostles, and Primitive Disciples.

A Miracle, that gave a perfect Confirmation to all that had been done before, from the Creation to that Day, towards the Establishing of the True Religion; and also gave Authority, to all that has been added since that Day, for the same End, on the same Foundation.

[Page] It clearly manifested to the World the Truth of the Christian Faith, and most visibly declared its Power: Fill'd the first Christians Mouths with new, unknown, unstudyed Tongues; and to all those Tongues gave Utterance at once, to sound forth the Works and Praises of GOD: Whilst the Standers-by of all Nations all marvelled; and when every one heard his own Language, they were all confounded; as well they might, to find all Mankind now going to be united into one Church by the same extraordinary Way, by which they were at first scatter'd into many Nations, by a Multiplicity of Languages, and Variety of Speech.

After that first most astonishing Gift of Fiery and Cloven Tongues, we have next in the latter part of the second, and in the third, and this fourth Chapter, an Account of St. Peter's first Sermons to the People, who being come together out of all Countries to keep their Pentecost at Jerusalem, and there meeting with so unexpected an Event, were amazed to think what it should mean.

St. Peter tells them, This is that which GOD had foretold should come to pass in the last Days, that is, according to their understanding [Page] of those Words, in the Age of the Messias. And from thence he goes on to prove to them out of their Scriptures, that this JESUS, whom they had now Crucified, was the Messias, both Lord and Christ.

An Argument, which seem'd to require a long search into the whole Design of their Ceremonial Law, and a deep skill in all the Writings of their Prophets; that consisting all of dark Types, these being full of Mysteries: An Argument therefore, that might be thought fitter for their Scribes, and Pharisees, and most Learned Doctors, and the High Priest himself, than for an Unlearned Galilean and ignorant Fisherman to undertake.

Yet this very Fisherman so manag'd this Weighty and Mysterious Subject; with such Convincing Plainess, such Strength of Reason, as neither was nor could be taught by Art; with such undoubted Evidence of Scripture and Antiquity; such visible Demonstration, and Power; that the Meaness of his Person, and Trade of Life, soon ceas'd to be an Objection and against him, was so far from less'ning his Authority, that it became an unanswerable Proof of the Divinity of his Doctrine, and the Reality of his Inspiration.

[Page] Wherefore these first Sermons of St. Peter had a present and surprizing Effect; Fear came upon the Soul of every Hearer; Three Thousand Persons were at once added to the Church; the Multitude strove, who should first declare their Conversion, and Belief, and Desire to be Baptiz'd. And as fast as they came in, the New Converts were inspired with the same Gift of Tongues, by which they had been Converted.

Just before, they had been obstinate Unbelievers, perhaps Mockers of that Doctrine, whereof, just then in a Moment, they were compleatly furnish'd with Abilities to become Interpreters and Teachers to all Mankind.

In my Text we have one remarkable Instance of the Blessed Spirit's coming down upon one of these first Assemblies of Christians, in such a marvellous Manner and Measure.

In the Verse before 'tis said, That when they had prayed, the Place, where they were met, was shaken, and they were all filled with the Holy Ghost. And then strait follow three most signal Effects of this Wondrous Dispensation.

First, That they spake the Word of GOD with boldness; without any farther doubt in their own Minds, without any dread of Opposition from others, though the whole World was [Page] against them; with such an inspir'd Boldness, as became the Supernatural Commission, they had then receiv'd, to speak the Word of GOD; and a Boldness, that was justified by the Supernatural Works, which thenceforth accompanied their Speaking.

Secondly, That all the New Converts were of United Judgments and Affections. Not only the Apostles, but the Multitude of them that believ'd, were of one Heart, and one Soul.

Thirdly, That this inward Unity of Heart, and Soul, was outwardly demonstrated by a free, and mutual Communication of their Temporal Goods, and Possessions. None of them said, That ought of the things he possest was his own, but they had all things common.

Now of these three immediate Consequences of this admirable Revelation, the first, which was their Speaking the Word of GOD with Boldness, I shall pass by at this time; and by GOD's Assistance, and your Patience, rather apply my self to the two last, as being more proper for the Occasion, and suitable to the End of this your Friendly, and Religious Meeting.

For the great Intention, My Beloved Countrymen, of your Assembling thus together in [Page] Publick Devotions, and Amicable Society, being, as you all profess, and, as I am verily perswaded, for the increase of Brotherly Love, and Good-Will among your selves here present, and to promote Charity towards those of our Country, who may be absent through Poverty; I, for my part, know not how I can better perform the Task, your Kindness has laid upon me in this Solemnity, than by Recommending to your Devout Meditations, and, in some sort also, to your Pious Imitation, this great, and most Christian Example of the first Christians.

First, Their Unanimity, and Concord; They were all of one Heart, and one Soul.

Secondly, Their Liberal, and Generous Distribution of their Goods, to their Brethren that wanted; None of them esteem'd any thing he had to be his own, but they had all things common.

I begin with the first, They were all of one Heart, and one Soul. This is the first here in Order; and was indeed the Cause of the other. For how can there be a greater, or more powerful Motive to the outward Charity of Works, than internal Unity of Mind? Where the Goods of the Soul are entirely [Page] Communicated, it is almost impossible that there should be an absolute engrossing of the Goods of Fortune; so Men are wont to call them, though they are, in truth, the Gifts of Heaven, as well as the other; and as such, are to be distributed by the same Laws.

They were therefore all of one Heart, and one Soul; than which a nearer Agreement cannot be described, or imagin'd: The Heart (if there be any difference of the Expression in Scripture-Language) being to be taken for the chief Seat of the Will and Affections, and the Soul of the Judgment and Understanding. Nor was this only spoken of St. Peter, and the rest of the Twelve; nor only of the Apostles, and Seventy Disciples; nor only of the first Hundred and Twenty in the Upper Room; nor only of the Three Thousand Converted by one Sermon; but of All; of the Multitude of them that Believed.

Certainly some strange, and unusual thing must needs happen, as here it did, that could bring together, and cement such a Multitude, so as to make them be of one Heart; that could persuade such a Multitude to converse together, and conspire in the same Thoughts, and Desires, as if they had but one Soul. Whereas [Page] a Multitude, however composed, too commonly seems by its inconstant, and fluctuating Counsels, its partial Debates, and perverse Opinions, and head-strong Resolutions, to have more Hearts, and more Souls than it really has; even more than it has Bodies.

In the Weakness, and Ignorance, or prejudicate Knowledge of a Multitude, how easily are the Seeds of Dissention and Contradiction sown? By the various Interests, or wilful Humours, or violent Passions of a Multitude, how quickly are they rais'd, and inflamed? And when once a Multitude is engaged in Divisions, how hard a thing is it to compose them again?

A Multitude therefore could never have been so united, had they not been a Multitude of Believers▪ Nor then neither, had not the Holy Ghost, the Blessed Author of all Peace and Truth, inclined them to it: Had not that taught them to make the Matter of their Belief to be the Cause, and Ground of their Concord, not of their Separation; as too often since has been experienc'd.

The Difficulty of so Divine a Work, to Unite a mixt Multitude of all People, and Languages, to Unite them so closely, to Animate [Page] them all with such Cordial Affections, did well become the Almighty Power of the Holy Spirit: It well became, and could only belong to that Blessed Person, who is one GOD, the same with the Father, and the Son, GOD Blessed for ever, to inspire so great a Degree of Union into the Minds of all, whom it fill'd with its first Gifts, and Graces, and Benedictions.

And, Beloved in our Lord and Saviour, this Heavenly Fruit of the Heavenly Spirit's being thus pour'd forth on the Primitive Christians, was not only intended, as some of the other Fruits of it were, to confirm our Faith; but also to instruct us in one of our most necessary Duties.

The Apostles Miraculous Acting, and Speaking, with such Invincible Freedom and Power, requires our Belief of the Faith that they Preach'd: And GOD took this way to establish it: But that Marvellous Unanimity of their first Converts concerns our practise, and was design'd to direct it.

It is not given us to follow them Step by Step in their other extraordinary Privileges and Prerogatives: But in their humble, and Fraternal Condescentions to each other; their [Page] peaceable Acquiescence in the same Divine Truths; their meek Obedience to the same Holy Laws; in these we may, and ought to follow them.

The Glory of the Signs and Wonders which they wrought, was enough for GOD's purpose in propagating the Gospel to all Times, and Places: But we of these latter Ages can never arrive at the same Abilities; nor ought we to emulate them in what was Peculiar to their time, and Personal to Themselves. Whoever does, he is likely to shew more Proofs of his own Natural Vanity, or Spiritual Pride, than of any Supernatural Power, or Illumination.

Yet still it is left to us, and it is incumbent upon us, with the utmost of our Zeal, to imitate their other Virtues and Graces, which are, though of a lower Degree, yet of a Perpetual Duration for the Benefit of the Church: Such as their Simplicity of Heart, their Agreement in the same Acts of Piety, and their Consent in the same Christian Faith.

In those their more exalted and inspired Endowments, we must of necessity be defective, since we cannot have any the least proportion of their immediately-Divine Helps to acquire [Page] them; And because those are not so necessary (indeed not at all necessary) in this common and setled Course of Christianity, as they were for the first Founding of it. But as for these their other good and gracious Dispositions, such as their Meekness, Self-Denial, Patience, Long-suffering, Forbearance of each others Frailties, and Fellow-feeling of each others Infirmities; such as inclined them to this Unity of Heart, and Soul; and are all still equally necessary to us; towards our attaining of these, we have still a sufficient Assistance from that Father of Lights, from whom they are derived.

Of all these, My Brethren, it was especially design'd that there should be a perpetual Succession deriv'd down on all, that succed them in the same Faith. In these they are to be our lasting Patterns to the End of the World. I mean in this Mutual Concurrence and Conformity of Minds; This Charitable Compliance of Judgments, and Endearment of Affections among our selves; this mild, gentle, tender-hearted. Temper towards all Men; this submissive Uniformity in GOD's Worship: All of them Virtues, and Graces that exceedingly contribute to the very Being, much [Page] more to the Well-being of the Christian Church: All of them so peculiarly the Effects, and certain Influences of the Holy Ghost, that they are expresly call'd the Unity of the Spirit; and that, which is inseparably annext to it, The Bond of Peace.

Wherefore, in the Name of GOD, let us all fix our Eyes, and our Hearts on that uncorrupt Original, of the first Christians Agreement in sound Doctrine, and holy Worship, which was, as you have heard, the genuine, and immediate Off-spring of the true Spirit of GOD.

That most Christian Communion which began so soon, so gloriously! That most happy Word [...]! That most Spiritual one Accord! That most desirable Unity of Heart and Soul! which was most frequently and most religiously enjoyn'd all Christians, by the Author and Finisher of our Faith! And which took so effectually in them, that were the first Publishers of it! When they come to recommend it to us, you see with what Vehemence they do it: Beseeching us, If there be any Consolation in Christ, if any Comfort of Love, if any Fellowship of the Spirit, if any Bowels of Mercies, Fulfil ye my Joy, saith the [Page] Apostle, Phil. 2. 1. That you be like-minded, having the same Love, being of one Accord, of one Mind.

And when they come to use Arguments for it, you see how they press us all the ways that can be thought of, to make it enter into our Souls; how they oblige us to it, by all the Considerations of Duty, of Assistance, of Interest, of Benefit, and Reward: How they farther engage us, by many most weighty Arguments drawn from the very Substance, and End of our pure and undefiled Religion: By the Unity of our Baptism into one Faith; of our Hope, which is one happy Eternal Life; of our Head, which is one Lord Christ; of his Body, which is one Church, the Mother of us all; and of that common Sense, and mutual Participation of Helps, Affections, and Comforts, that ought for ever to be maintain'd between all the Children of such a Mother, all the Members of such a Body.

You see how we are all provok'd to Love, and bound, in our several Stations, to labour for a Spiritual Unity, by all these, and other such unanswerable Grounds of Persuasion▪ But that which especially sets it home to us is this, That we see the Duty is practicable, we see it [Page] lively set forth in that Blessed Model which is given us in this fourth, and in the second Chapter of this Book; It gives us the most perfect Example of Unanimity, that ever was shewn to the World.

And that we may follow it as we ought, it behoves us to consider which way the first Christians came into this state, that we may take the same, as far as we can in our Circumstances.

We see then, how when all the Apostles of Christ, and all our Lords own Disciples, attended the fulfilling of his own great Promise of sending the Holy Ghost, to Comfort them, and to Teach them all things; to Teach them, and as a Comforter to Teach them; to joyn with the Precepts, and Counsels of a Teacher, the Gentleness and Favours of a Comforter; then the chief account we have of them, in preparation to all this, is, That they were all with one accord in one place: When that Promise was accomplish'd, when the Holy Ghost was sent, the next account we have of them is, that They were all of one Heart, and one Soul.

Observe, I beseech you, in that first General Meeting of the whole Church, than which never any since was more Venerable, [Page] nor will be, till the last Day of General Judgment; when the Blessed Spirit of GOD did not only hover above over all their Heads, as he did over the Waters at the Creation; from whence all the Order and Beauty of all the Creatures proceeded; but sate upon each of their Heads, and over-spread their Minds, and enlarg'd their Hearts, and loosen'd their Tongues, to the Amazement of all Beholders, who thereby soon became Converts: There was then no one Circumstance, that more advantageously contributed to their Universal Receiving of that Divine Revelation, than that they were all united, with one accord, in one place: There was no one Consequence of that Revelation, which the same Holy Ghost thought fitter, and more instructive to be everlastingly recorded in Scripture, than that afterwards they all remain'd united in Doctrine, in Devotions, in Charity: There are no other Principles or Practises here mention'd upon which they united, but such as were truly Evangelical, and tend directly to the uniting of the Mystical Body of Christ to the end of the World.

They continued stedfastly in the Apostles Doctrine, in Fellowship, in Breaking of Bread, and [Page] in Prayers. They continued daily with one accord in the Temple, and Breaking Bread from House to House, or in the House, that is, in part of the Temple also, or in the several Houses at Jerusalem, where the Apostles had their Congregations: There they did eat their Meat, that is, their Spiritual Food in the Holy Communion, and also their Natural, but Sanctifi'd Meat in their Feasts of Charity; and did all this with Gladness, and singleness of Heart, praising GOD, who had called them to that Excellent Way of Life, and graciously accepted them in it, and gave them a publick Testimony of all this, in the Favour of all the People.

What could be done more towards uniting their Hearts, and Souls? After they had repented, and were Baptized, and were filled with Grace, and Power from on high, First, they continued in the Apostles Doctrine; in that, and no other. They receiv'd the Word with all readiness of Mind, and search'd the Scriptures, whether those things were so. Having found the Truth, they stedfastly adher'd to it without wavering and uncertainty; whatsoever Inquiry they made into it, it was without any needless Curiosity, or over-subtil Inventions about it.

[Page] Secondly, They continued in Fellowship; that is, either in a strict Communion of all the Offices of Christianity in general, or, as the Learned Dr. Hammond understands the word [...], in a Charitable Communication of their good things to those that wanted.

Thirdly, They continued together in Breaking of Bread; that is, in the frequent Participation of the Blessed Mystery of the Lord's Supper: One part, the Breaking of Bread, being here, as Drinking is elsewhere, [1 Cor. 12. 13.] put to signifie that whole Sacrament: though never in Scripture was any one kind of it commanded to be Administred in stead of the whole, as in the Church of Rome is most Sacrilegiously practised.

But in the due, and constant receiving that Holy Sacrament, in both kinds, no doubt, they all continued: That most Sacred Ordinance, which is, or should be so much the great Instrument of Unity among Christians, that it is most properly termed the Communion.

Fourthly, After they had thus broken that Heavenly Bread; and Eaten their Meat, their Bodily Meat probably in their Charitable Feasts, what follow'd but Gladness, and [Page] Singleness of Heart? Gladness, the sure Companion, at least in the end, of a single innocent Heart, endued with true Christian Simplicity; as Darkness and Discomfort is the never-failing Attendant, one time or other, first or last, of a double deceitful Mind, and Hypocritical Spirit.

Lastly, They continued daily, with one accord, in the Temple, praising GOD. Though the Lord from on High had visited them with the most gracious Dispensation, that ever was revealed from Heaven; yet, notwithstanding that extraordinary effusion of the Holy Ghost upon them, they never intermitted, but exactly observ'd the ordinary Course of their Religious Duties.

And for this they resorted daily to the Temple: Which though they consider'd now as having lost all its Typical Sanctity, by the renting of the Veil at the Death of Christ; yet, as Christ himself taught them immediately before his Death, they look'd upon it as being still GOD's House by Consecration, and as being a House of Prayer for all Nations.

Thus even at that very time, when they had receiv'd the Blessed Spirit in so abundant a Measure; yet from that so bright an Inspiration, [Page] they took not any Opportunity, nor framed any pretence to condemn, or despise the common Offices of the Church, or to think themselves above all the prescribed Ordinances of their wonted Worship; but therefore, the rather, they frequented the Service of GOD, according to their accustomed Manner.

They continued daily, to shew the unwearied Fervor, and stated Regularity of their Piety. They continued daily with one accord, to signifie the Harmonious Agreement of their Spiritual Society. They continued daily with one accord in the Temple, to testifie their Preference of Establish'd, Consecrated Places, and their Observance of Orderly Decency in their Devotions.

Nor did they only there continue in Prayer, in Petitioning Heaven for Benefits to come, but in Praising GOD for Mercies receiv'd: Which is the Noblest, the most Sublime, the most Coelestial Part of Christian Worship; as being indeed the chief Business of Heaven it self.

And if there be any Communion of Saints, which we must believe, or utterly renounce one Article of our Creed; if any such thing, [Page] as a Holy Catholick Church, whereof surely the proud Boastings, and false Pretences of Rome cannot wholly abolish the thing it self; then there is no manner of Question, but the largest Measures of Grace will be Communicated to our Souls, in these Publick Offices of Prayer, and Praise, which at once, as the whole Primitive Church did then, so a considerable part of it now, with united Tongues, and Affections, and Spirits more united, presents to the Throne of Grace.

That is the First Part of my Text; The Multitude of them that believed were all of one Heart, and one Soul, in this Sense, and to this Degree, and in the Uniform Performance of all these Spiritual Duties.

Now, My Brethren, upon this so intimate an Agreement of their Understandings, Wills, and Affections in Matters of Faith, and Worship, there presently succeeded a like Harmony of Good Works: They all practis'd a general Distribution, and Participation of each others Earthly Riches, and Possessions: Which is the last Effect here mention'd of their being all filled with the Holy Ghost. None of them said that ought he possessed was his own, but they had all things common.

[Page] They were really their own things, as much as any other Mens Goods were theirs: But their new Principle of Christian Charity had made them to alter their Thoughts so much about them, as even to change, and transfer the very Propriety of them.

It cannot indeed be denyed, but of such an extraordinary more than Brotherly Love, and strict Fellowship, as this of the Apostles, and Primitive Disciples, there had before some Shadows and Footsteps appear'd in the Practise of some Men of other Religions, both among the Jews and the Gentils.

Among the Jews, such a Communication of all things was, in great part, used by that Sect which they call'd Essens, towards Men of their own way of Discipline. And a Generation of Men they were, who, of all others, came nearest the Christian Institution: So that, as Grotius tells us, our Lord had many of his first Disciples out of the Men of that Profession: For which Reason probably, as he observes, they alone were seldom or never reprehended by our Saviour himself, as all the other Sects were very frequently, and sometimes exceeding sharply.

[Page] Such a Communication also was, in some sort, in use among the Pythagoreans, and some other Fraternities of the Heathen Philosophers, and some of their wisest Polities of Civil Society: Whose chief Aim being the Advancement of Human Nature by all Natural Means; and they believing they could not do that by any better way, than by raising Frienship to the highest pitch; which they justly esteem'd the most perfect Natural State of Mandkind, in this World: They therefore Cultivated especially that kind of Friendly Life, which they called [...], that signifies the same with the Phrase in my Text, of having all things common.

But notwithstanding all this, it were easie to prove, that of all the Communities of Goods, which have been ever essay'd among Men; this of the Apostles, and first Christians, was the most Excellent, the most Innocent, the most Spiritual, and sincerely Charitable kind of it.

As for that Sect of the Jews, though they did bountifully dispense their Estates in common to Men of their own Party, and Form of Life; yet we do not find, but the same Men still retained something of the general [Page] Temper of the Jewish Nation; which was to be kind only to themselves, and their Proselytes, but rigid, and hard-hearted to all the World besides; especially to all that differed from them in Religion.

So that in Truth the Divine Efficacy of the Christian Faith, in its first beginnings, was scarce ever more illustrated in any thing than in this, that it first undertook to convince the Jews; and could bring so many of them so speedily from the most stiff-necked Arrogance, and narrow-handed Austerity, to the greatest Humility and Generosity, that ever Mankind was acquainted with.

For as for the Heathens also, who profess'd to hold such a Community of all things; they generally went so far in the abuse of it, as to lay all things common; not only lawful, but unlawful things too; even some of those things, which, by the Laws of GOD and of Nations, had been made most proper, and peculiar. But in such things the greater the Community, the greater the Wickedness.

Whereas this Evangelical Community here instituted in the Primitive Church, had all the quite contrary Advantages, and Perfections.

[Page] First, It was most pure, spotless, and unblameable. It was only a Communication of Lawful Things; and of such Things, as might Lawfully be used in common. But all Fellowship with the unfruitful Works of Darkness, all Imagination of partaking in unlawful things, they universally condemned; and their practise was accordingly. They restrained themselves, and taught us, to abstain not only from the real Guilt, but from the very appearance of Evil. They utterly abhorred the least suspicion of Licentiousness, under a pretence of Christian Freedom: They knew, that although through Christ they were free indeed, yet he had redeemed them only from the Burden of Legal Observances, and not from the Obligation of Moral, or Natural Laws.

Secondly, As their Liberal Distribution of their Temporal Inheritances, for the Relief of those among them, that wanted, did flow from the most Divine Principle of Christian Love, and Tenderness towards all their Brethren of the same Faith, and Communion; so it was at the same time accompanied with an unconfined Good-will, an open-hearted Kindness, and enlarged Bowels of Compassion, to all Mankind besides. What St. Paul exhorted [Page] all Christians to do, they perform'd in an Eminent Degree: As they had Opportunity, they did good to all Men, though they did it chiefly to those of the Houshold of Faith.

And that indeed is the true Christian Charity. It may have its Degrees; but never admits of its Contraries: So that all, who are sincerely thus affected, may express their Charity to some more than to others; but must never be uncharitable, much less unjust, to any.

To all we are bound to practise a perpetual Communication of our good Will, and good Offices, and of our Goods too in the Works of Justice, and Charity: In the Works of Charity, according to our Capacities; in the Works of Justice always, and without reserve. For only the Able can be Charitable: And it may not sometimes be a Man's own fault, that he is not able to be outwardly Charitable: But it is ever a Man's own fault only, if he is not outwardly Just, and at least inwardly Charitable to all.

Thirdly, This free dispensing of their Goods and Possessions, that was then made by the Able to sustain the Unable and Afflicted, was far from being intended to cherish the Laziness, [Page] or to encourage the Negligence, or to nourish the Vanity and Pride of any that were thus relieved; but to quite contrary Purposes; that is, either to supply the real Wants of the innocently Necessitous; or to comfort those, that were under fierce Persecutions; or to excite those to indefatigable Industry, who were to labour in the Work of the Lord; that with more Leasure, and Freedom from Worldly Cares, and Diversions, they might attend the most important Business of saving Souls, and spreading the Everlasting Gospel.

These, My Brethren, were the only, or the principal Ends of the first Christians having all things common: Ends very different from those of the Monastical Life, as it has been universally abused in all Christendom: Though that pretends to come nearest the first Christians retirement from the World, and free partaking of what each other possessed, and living their Life in common.

But towards the imitating of that humble, devout, and self-denying Life of the Apostles, and their Disciples, it is not sufficient for Men, or Women only to profess a sullen Reservedness, or unprofitable Separation from the World: For some Persons, in shew of a more [Page] Spiritual Life, to live idly upon others mistaken Charity, is not to practise the Primitive Community of Goods. Whoever will be really like those great Examples of Self-denial and Abstinence, 'tis not enough only to follow them superstitiously, and servilely, in some one little accidental thing, some indifferent Habit, or Action of their Lives: Rather we must endeavour to resemble them in their real Virtues, and solid Excellencies, and in carrying on the Work of GOD, by doing all the Good we can in this World, as they did.

Fourthly, It is observable, that of the Goods and Estates of the first Christians, thus brought as Free-Will-Offerings into one Common Treasury, the Disposition was ordered with great Prudence, Equity, and Piety; and that at first by no less Men than the Apostles themselves; afterwards indeed it was committed to inferior Ministers, but still at the Appointment, and under the Inspection of the Apostles. In this Chapter it is said, That as many as were possessed of Land or Houses, sold them, and brought the Prices of the things that were sold, and laid them down at the Apostles Feet; and Distribution was made to every Man according as he had need; so that there was none among them that lacked.

[Page] Behold, I pray. As that was the first General Purse (if I may so call it) of Christian Charity, that ever was raised by the Power of the Christian Faith, so the careful directing of it was an Employment worthy of the Apostolical Office it self, and becoming their high Dignity, and Super-eminent Station in the Church of GOD.

For the very Apostles discharge of their Duty, it was not sufficient, that with great Power they gave Witness of the Resurrection of the Lord Jesus: Nor was it enough for them to Baptize Men into, and Confirm them in his Faith; nor by Exhortation, to Rouze and Awaken the Drowzy World; nor by Reproof to Chastise, and Admonish the Stubborn and Negligent; nor by seasonable Counsels and Comforts, to Strengthen the Doubtful, and Refresh the Weak: But by a constant giving their own, according to their Abilities, and by a diligent Collection of others Alms-deeds, and by a wise Administration of both, they became the first Publick Almoners of the whole Christian World.

You see, in a time when the whole Christian Church was in a State of outward Poverty, and Misery, that was undoubtedly one [Page] of the most Christian Offices then, to relieve the Indigent, to comfort the Distressed, to provide for the Widows, Orphans, Captives, Aged, and Infirm. And certainly therefore the like Deeds of Mercy and Piety ought never to have a less Esteem among all Christians to the End of the World: Especially in times of the Churches Prosperity.

However, this we are sure of, so highly did the first Planters of Christianity, in their time, value such common Works of Compassion and Bounty, performed in a right Evangelical Method.

And indeed it is wonderful to consider, almost incredible to tell, how great Advantages the Gospel obtained, in its first setting forth, by the Merciful, Charitable, and Hospitable Conversation of its first Professors: When the World beheld Men so despicable in their outward Condition, yet enobled and adorned with all that Lustre of Spiritual Gifts: When Men saw them so ambitious of another World; so unconcern'd for this; so not in the least desirous of what was other Mens, so Generous in what was their own; using their own things so moderately themselves, as if they had belonged to others; only shewing them to be [Page] their own, by their readiness of giving them to others: When Men saw things, so much above the common rate of Human Nature, produced in these Men; and that only by their being Christians, they could not but have a high Esteem of that Excellent Religion; they could not but be strongly inclined to embrace it themselves.

You have heard, that the Reasons here assign'd why the first Christians had so soon the Favour of all the People, were principally three. The first, That they went about from House to House, eating their Meat with Gladness, and Singleness of Heart: There is their innocent Hospitality, and their right use of the true Christian Liberty in that particular. The second, That all, who believ'd, continued together, with one accord, in Prayers and Praising GOD: There is their publick owning of Religion, and Zeal for GOD's Worship. The third, That they sold their Goods and Possessions, and distributed them to all Men, as every Man had need: There is the Universal Extent of their Charity.

And for this last Cause chiefly it was, that they had the favour of all the People; as the aforemention'd Excellent Interpreter conceives. [Page] It is the Doing of Works of Liberality, and Bounty in the sight of all the People, that most naturally gains their Favour and Affections. Of all Religious Actions, none are more praise-worthy or amiable, none more acceptable to GOD and Men, than the visible Works of Mercy and Piety; such as are freely and bountifully bestowed either for the Service, Comeliness, and Honor of GOD's Worship in his Temples; or for refreshing the Minds, and feeding, cloathing, and relieving the Bodies of the Poor and Needy, which are his Temples also.

And, My Brethren, this their abundant Goodness and Benignity, this sweet-smelling Sacrifice to GOD, this most delectable Savour among Men, this best-hallowed Incense that ever was seen on Earth, or rose up towards Heaven, continued to adorn, and perfume the whole Christian Name for several Ages, their irreconcileable Enemies themselves being Witnesses.

It is very memorable that they had the forced Applause, and envious Praise of Julian the Apostate himself in this particular. For in an Epistle which he wrote to one of his chief Heathen Priests, wherein he earnestly exhorted him, and all his Idolatrous Brethren, to oppose the powerful Progress of the Gospel for the future, by better, wiser, and more Virtuous Arts [Page] than hitherto they had done; and to attempt the subversion of Christianity by copying after the Christians themselves, in those very Methods, by which it had grown so formidable to their false Gods▪ He more especially by Name Recommended two or three of those Laudable Practices among Christians to their Studious Imitation.

One was, Their Integrity and Sanctimony of Life in general▪ Another, Their decent Ceremonies, and comely Rites in the Interment of their Dead: A third, Their Humanity, and Charity to the Afflicted, though Strangers to them; which, as he goes on, is so remarkable, that the Impious Galileans, (a Name with which he was wont to reproach the first Christians, and our Lord Christ himself) these very Impious Galileans, says he, do not only maintain, and support their own Poor, but ours also. A plain Confession in Commendation of the first Christians Beneficence, extorted by the force of Truth, from the spitefully impious Pen of the Apostate himself.

And in this Blessed State the Christian Church in great part remained through all its first, purest, and most disinterested Ages; till the World the Secular Empire, the Pleasures, the Riches, an [...] Vanities of it were let in upon it.

[Page] But till then, with the same Coelestial Arms of Genuine Doctrine at first delivered, and the same prevailing Power of Miraculous Works at first bestowed, they converted or confounded their Enemies: And at the same time, with the same joint, though slender, Stock of Earthly Goods religiously disposed, they supported each others, and, in some measure, their Adversaries Necessities, and happily supply'd their own want of Earthly Power.

So they lived, as looking on themselves to be parts of the same Christian Family, Children of the same Heavenly Father, Members of the same Spiritual Body; and took care of, and commiserated and sympathized with each other accordingly; seeming, as if they had all the same Desires, the same Griefs, the same Joys, the same Interests in this World as well as the future; having all things common to all, as if (which I can never too often repeat) they were all of one Heart, and one Soul.

Their chief Treasure they laid up in Heaven, where neither Moth can corrupt, nor Thieves break through and steal. And whatever Treasure any of them had upon Earth, they quickly placed that out of the reach of the Moths corrupting, or the Thieves stealing, not laying it up, but by scattering it abroad into many Hands, and putting it out to the best use.

[Page] Thus they made their Temporal Riches to be to them as the Gate of Heaven; which, GOD knows, have been to many since, that call themselves Christians too, as the Gate of Hell. They little cared, or rather they very much cared, how common they made their fading Wealth, their corruptible, and corrupting Abundance of this Worlds Goods; since by the Fundamental Privileges of their holy Profession, they had so many other, so many greater things in common: One common Faith in one common Creator, Redeemer, and Comforter; one Communion of Saints; one Hope of the common Salvation.

By these irresistible Ways, and Instruments, My Beloved Brethren, was the Lord pleas'd to found, and amplifie the Christian Church; and thereby to add daily to it great Numbers of such as should be saved. Whatever now of all this is absolutely inimitable, and never to be copied after by us, either by reason of the distance of Times and Places; or Customs of Nations changed; or Diversity of Gifts in several Ages; or the different State of Christianity in this Age; all that should be the Subject of our Belief, our Wonder, and our Praise.

But whatever of it is imitable, and may again be applyed to our Circumstances, that we [Page] should make the Object of our Zealous Studies, and Devout Emulations.

'Tis granted, we are not now obliged to that their first way of Conversation, when none among them called any thing his own, but they had all things common. Now, the Blessings of this Life, we possess, we may innocently enjoy, as our own Property, quite distinct from the Rights of other Men to it, as their Rights are distinguished from ours. But withal we must be mindful, that still in respect to GOD, we are all only Tenants, and Usufructuaries: He alone is the true Proprietor, and sole Lord of all: Though for our comfort and encouragement, He, in his infinite Mercy, has declared, That what part or portion soever of it we distribute in a right manner, to whomsoever it be, if even to those, to whom Nature, or Laws, or Custom obliges us to be kind and merciful, if we give it to them for his sake, that he accepts, as return'd and paid to himself.

You have been told, that all lawful things were made common to the first Christians for that particular time. But now all things are again become peculiar and several, and seem to return to their old Boundaries of Meum, & Tuum, with us as with the rest of Mankind; and 'twere well indeed, if those Bounds were [Page] universally observ'd. Yet still I must say, that among Christians, such as are so indeed, and not only in Name, some part of those things, which are most a Mans own, are to be so dispensed, and dispersed to others, to so many others, by so many Titles, that at last it can only be just said, what is a Christians own is not common to all.

As we are Christians, we are all engaged to shew some Effects of our Kindness and Charity to all, that are in want, as they are Christians; to all in extream want, as they are Men; even to Strangers and Aliens; nay to Enemies and Persecutors: Much more to all Friends, and Kinsmen, all Neighbours and Countrymen.

And that indeed, My Dear Countrymen, has been the chief Aim of this latter part of my whole Discourse, as I question not but it is the great Purpose and Design of your present Assembly.

No Man can deny, but as to the Country, whence we all have sprung, our Lot has fallen to be born in a pleasant, and fruitful Place: And I am confident, many that hear me this Day, have there also a goodly Inheritance; and many, if not there, I am sure have elsewhere: And you know the old Gospel-Rule, To whom much is given, of them much is required.

[Page] To such of you therefore, give me leave to conclude my Speech: And in the Name, and by the Bowels of our Lord Jesus Christ, I exhort you, as Fellow-feeling Members of the same Mystical Body; as Members also of the same Political Body and Country, to extend your pious and charitable Assistance towards the distressed and indigent Natives of the same Country: Now especially on this your Solemn Feast-Day; that when you shall eat your Meat with Gladness, they may not be quite empty and disconsolate.

I must tell you, Charity is the best Companion of all Publick Feasting: It is the best, and most Christian Argument to recommend it; I had almost said to justifie it. Certain it is, that was the chief Reason, for which the Primitive Christians allowed of Feasting at all; their Feasts being therefore, as I have already said, peculiarly styled Feasts of Charity.

Consider then, I beseech you, though GOD does not now expect from you to make all your Goods common to others as largely as they did; yet still he calls upon you, in your Proportion, to communicate to others of your Goods, as kindly, if possible, as they did.

Their Community of all things properly belong'd to them, as they were the first Christians. [Page] But the Example of their diffusive Charity obliges you, if you will be Christians; if you will be Followers of them, as they were of Christ▪ who gave himself for you, for this very Reason, that you should approve your selves to be his peculiar People, by being zealous of good Works.

'Tis true, GOD now permits every Man's Estate to be his own, according to the Laws of his Country: But still some good part of it is always, and upon some Occasions, all of it is subject to the Laws of Christianity: And the more GOD suffers it to be ours, ought not we, in return, the more to make it his?

Nay, let us remember, that our Temporal perishing Goods and Riches are then most our own, when we most distribute them as GOD commands. Then, and then only, if GOD says true, we shall really enjoy, and improve the best way, and bring a lasting Blessing on what we keep to our selves. And for what we thus part with, GOD will recompense an hundred-fold into our Bosoms; of Peace, and Joy in the Holy Ghost in this World; of Joys unspeakable and full of Glory in the World to come.

AMEN.

FINIS.

[Page]

§

[Page]

[Page] A SERMON PREACH'D to the NATIVES OF The County of Dorset. Residing in and about the Cities of London and Westminster, At St. Mary Le Bowe, on Dec. 8. 1692. Being the Day of their Anniversary FEAST. By the Lord Bishop of Rochester.

In the Savoy; Printed by Edward Jones, and sold by him and Randal Taylor near Stationers-Hall. 1693.

§

[Page] Imprimatur, Dec. 30. 1692.

H. LONDON.

Information about this book

Title statement

A sermon preach'd to the natives of the county of Dorset, residing in and about the cities of London and Westminster, at St. Mary Le Bowe, on Dec. 8, 1692, being the day of their anniversary feast by the Lord Bishop of Rochester.

Sprat, Thomas, 1635-1713.

Edition statement

1693

Publication

Publisher

Text Creation Partnership,

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Ann Arbor, MI ; Oxford (UK) :

Date

2003-03 (EEBO-TCP Phase 1).

ID [DLPS]

A61182

ID [STC]

Wing S5062

ID [STC]

ESTC R13442

ID [EEBO-CITATION]

13586908

ID [OCLC]

ocm 13586908

ID [VID]

100566

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Early English books online.

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(EEBO-TCP ; phase 1, no. A61182)

Transcribed from: (Early English Books Online ; image set 100566)

Images scanned from microfilm: (Early English books, 1641-1700 ; 851:8)

Source

— A sermon preach'd to the natives of the county of Dorset, residing in and about the cities of London and Westminster, at St. Mary Le Bowe, on Dec. 8, 1692, being the day of their anniversary feast by the Lord Bishop of Rochester., Sprat, Thomas, 1635-1713..

Extent

40 p.

In the Savoy, printed by Edward Jones and sold by him and Randal Taylor ...,. [London] :: 1693.. (Written by Thomas Sprat. Cf. BM.) (Reproduction of original in Huntington Library.)

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