IT is the felicity of affliction, that when it will suffer us to finde relief in no­thing else, it drives us unto God for refuge: And the distressed soul, that she may lay the stronger engagement for her succour upon God, she doth usually lay a strict obligation of grati­tude upon her self. In his troubles David sware unto the Lord, and vowed a vow unto the Almighty God of Jacob. Psal. 132.2. [Page 2]A Vow that could not but meet with a very gracious ac­cep [...]a [...]ion; for thus he resolves, I will not come within the Tabernacle of my house, nor climbe up into my bed. I will not give sleep to mine eyes, Ibid. or slumber to mine eye lids, Until I finde out a place for the Lord; an Habitation for the mighty God of Jacob: He would not enjoy any settle­ment in himself, till he had provided a settlement for the Ark of God.

In this Vow his general aim was Gods glory; but a collateral benefit would redound to himself by it; (for it is impossible we should entertain a designe to please God, but to our own advantage) He had sometimes been driven into banishment through the severity of a jealous Prince, upon the suggestions of malicious Ad­versaries; but the gall and wormwood of his exile, was, his sequestration from the Ark, the holy Ordinances and worship of his God. When I remember these things, I pour out my soul in me, Psal. 42.4. for I had gone with the multitude, I went with them to the House of God; with the voice of joy and praise, with the multitude that kept holy day: But be­ing now deprived of the comfort of this Communion, and of these Solemnities, he cries out, As the Hart panteth after the water Brooks, Verse 1, 2. so panteth my soul after thee O God. My soul thirsteth for God, for the living God, When shall I come and appear before God? This, this was the bitterness of his exile, the saddest strain and burden of his lamen­tation. As soon therefore as he comes to be possess'd of peace, as the fruit of those many Victories wherewith Almighty God had Crown'd him,2 Sam. 7.1. He resolves to per­form his former Vow, and tender it as a Peace-offering to the God of his Salvation. Now the Sovereign pow­er is in his hands, and the Kingdom at his disposal, no­thing shall excommunicate him from the visible symbols of Gods gracious presence.C. 6.16. The City of David shall [Page 3]be the Seat of Gods solemn worship; and a Tent shall be prepared, wherein the sacred Ark shall keep its Resi­dence; and all Israel shall be invited to wait upon the Solemnity of its Inthronization; So they brought the Ark of God, &c.

In which words we have three general Parts.

• 1. The Transportation or Conduct of the Ark: So they brought the Ark of God.
• 2. The Situation or placing of it: And (they) set it in the midst of the Tent that David had pitched for it.
• 3. The Gratulation or Thanks-giving for it; And they offered burnt Sacrifices and Peace offerings before God.

The Object of all this Care, this Indeerment and joy, is the Ark of God: Touching which I should give you an account of three things; The Structure; The Fur­niture; And the Signification of it; But of all these the great Apostle had not leasure enough to speak particu­larly; no more have I:Heb. 9.5. But I shall say what may be suf­ficient, by way of Introduction to a needful Discourse, for the undeceiving a miserably-cheated and seduced people.

1. For the Structure of the Ark; It was to be of Shittim Wood, a most solid Wood, that would not putrifie: and that was to be over-laid with beaten Gold; for as God delights in the incorruption and purity of things and persons Dedicated to his Service; So he de­sires to make the Monuments of his own Love and Mer­cy everlasting to us.

It was stil'd the Ark of the Covenant, because it con­tained the Law,1 Kings 8.21. which was the Condition upon which God did Espouse that people, and promise to make them happy.

2. It was stiled The Ark of the Testimony, because it [Page 4]was the Evidence of Gods Will and Counsel; and was ready also to make out Evidence and give Testimony a­gainst Transgr [...]ssours.Mendaz. in [...] Reg. 4.11. p. 202. 2 A. Si quis alicujus sceler is conscius accedebat, impunitus non abibat: If any guilty person did approach it, it would not let him depart unpunished. When Moses had made a Conquest of the Madianites, he made an order, that amongst the women that were taken Prisoners,num. 31.17, 18 the Virgins onely should be reprieved from death: But how did they make the discrimination? The Hebrews tell us, that, being all presented before the Ark, the Virgins remained as inviolate as their chastity; the rest were struck with an invisible violence, and fell before the Majestatick presence of it. And such was the Lote­ry that discovered the Theft and Sacriledge committed at Jericho; when all the Israelites marched by as innocent and unconcerned, the Ark did deprehend and arrest the guilty Achan; Josh. 7.14. he could not quit himself of the miracu­lous seizure, nor deny this tacite accusation.

3. It is stiled The Ark of God, because God was the Authour and Founder of it; He prescribed the parts and the matter, the form and the fashion, the use and the service of it; He conferr'd the grace and benefits that did flow from it: This was his Seat Psal. 99.1., his Habitation Psal. 74.7., his Court Psal. 84.10., his Throne Jer. 17.12., his place of residence Psal. 31.20., where he did vouchsafe his gracious presence, and is therefore dignified with the title of Jehovah Num. 10.35. Psal. 68.1..

And in re [...]erence to the people Israel, this Ark was their Glory, their Strength, their Beauty: The Glory is de­parted from Israel, 1 Sam. 4. saith the wife of Phineas, when the Ark of God was taken: And the Psalmist saith, God de­livered their strength into Captivity, and their beauty into the Enemies hands Psal. 78.61.. If they wanted direction, here they had the Oracle Exod. 25.22., here they were admitted to confe­rence with God himself; There I will meet with thee, [Page 5](saith the Lord to Moses) and I will commune with thee, from above the Mercy seat, from between the two Cheru­bins, which are upon the Ark of the Testimony, of all things which I will give thee in Commandment unto the Children of Israel. And because they were worthily admired among all Nations for the Laws and Ordinances Deut. 4.6. which they thus received, this might very well be called their Glory; (not to mention the lustre of the Ark it self, or the splendour of Divine Majesty that appeared in it.) If they wanted protection, here they had an host of Angels, the invincible Chariots of God, to pitch their Tents about them, represented by the Cherubins over-shadowing the Mercy-seat with their outstretched wings; upon which account the Ark is called their strength: And if they were defiled and wanted pardon, here they had the Pro­pitiatory, and the Mercy-seat; and because that soul is blessed and amiable in Gods eye whose sin is covered and blotted out, therefore the Ark was stiled their beauty.

This Ark did adumbrate the Mystery of the Incarna­tion Nicetus apud Greg. Nazian. Orat. 43. Tho. 1 2 ae. 102.4.6. in Col. 2. Heb. 1.. It was a Type of Christ, in whom the course wood was overlaid with pure gold, in that the fulness of the Godhead dwelt in him bodily. He is the Oracle of his Church; for God spake to us by his own Son, in whom were hid not the Tables of the Law only, but all the treasures of wisdom and knowledge. He is the Mercy-seat, and the Propitiatory; for God hath set him forth to be a propitiation through faith in his blood: Rom. 3.25. And he hath prostrated Dagon, and cut off his hands and head, 1 Sam. 5.4. in that he hath defeated the designs and dissolved the works of the Devil. In him we have the Cherubins adoring himHeb. 1.6.; and their wings to shelter usJohn 1. ult.; The Angels as­cending and descending upon the Mystical body of the Son of man, Heb. 1. ult. to minister to such as shall be Heirs of Sal­vation. He is made unto us wisdom and righteousness and [Page 6] sanctification and redemption, 1 Cor. 1. Luke 1. and is the glory of his peo­ple Israel.

2. This Ark is a Type of the Church, Jo. Gerhard, Loc. Com. de leg. Cer. c. 2. Sect. 2. mihi. p. 261. which is the Repository of the holy Scriptures, and the Ordinances of di­vine Worship; Where the Angels incamp; where the Counsel of God is revealed; where Mercy and Pardon are dispenced.

3. This is a Type of the Gospel Jo. Botsac. prompt. Alle­ger. 1506.1., which is the word of wisdom, and the mind of Christ †; a mystery which the Angels desire to look into; and so it answers to the Ora­cle; It is the pledge of our peace, * 1 Cor. 2.16. 1 Pet. 1.12. the word of Reconcilia­tion; and so answers to the mercy-Seat: It is the Magazin and Armory, whence we are furnished with arms and strength for our Christian warfare: It puts upon us the whole Armour of God, the Shield of faith, the breast-plate of righteousness, the Helmet of salvation: This was the Israelites Palladium and Sanctuary; It divided the waters of Jordan, demolished the Walls of Jericho, prostrated Dagon, and redeemed it self out of captivity, when the wicked Israelites had exposed it to the scorn and tri­umphs of the uncircumcised; representing hereby the Majesty of the Holy Gospel, which is the power of God unto salvation, pulling down strong holds; drying up the inundations of sin and misery, which stand in our way to Heaven; prompting, and pressing, and inabling us to work out our own salvation: In a word, it did not signifie less, and it could not well signifie more, then God did really exhibit by it; It hallowed every place where it stood, and blessed every person that was qualified to receive a blessing from it: This makes David so ena­mour'd of it, and all his subjects so ready to conduct it; So they brought the Ark, &c.

In this Transportation or Conduct of the Ark, we have two things to be inquired after: 1. Who they were that [Page 7]did conduct it? 2. How, or after what manner, they did conduct it?

1. Who they were? The Text saith, That David gathered all Israel together to Jerusalem, to bring up the Ark of the Lord unto his place, which he had prepared for it: 1 Chron 15.3, 4, 5. And David assembled the children of Aaron and the Levites: So David and the Elders of Israel, and the Captains over thousands, went to bring up the Ark of the Covenant of the Lord. Where we are to consider, 1. By whose Au­thority and example it was Transported; By David the King's: 2. Under whose Inspection and Ministry; The Priests and Levites: 3. With what Train and Atten­dants; Here were the Elders, and the Captains over thousands, and all their Companies; for there were Thirty thousand chosen men of Israel, 2 Sam. 6 1. when the Ark was to be Carted to the City of David; and sure there were as many now.

1. By whose Authority and Example the Ark was Conducted or Translated;I. The King. The people might not do it of their own head; no nor yet the Elders; they had no Warrant for it; It was done by David's, by the Kings Authority and Example: It was observed by the Phi­losopher, that the King ought to be [...], the Supreme Governour of things that pertain to divine Worship: The Model of this Ark was at first given by God to Moses; it was his Concern to see it made, being the Supreme Governour; and David's to see it kept. The highest Honour the Royal Office entitles Princes to, is, to be Defenders of the Faith; Indeed Princes may do much to the advantage of Religion, as well by the en­couragement of their Example, as by their Authority; and it is their interest to do their uttermost; for,1. Sam. 2. Those that honour me will I honour, saith the Lord; And it is said of Lycurgus, that he commanded nothing in his [Page 8]Laws that he did not confirm by his example; and of Agesilaus, it is said, that he first of all performed that himself which he did injoin to others; and David will not only make one, but lead the Dance in this holy So­lemnity; and invite others by the force of his example; I will bless the Lord at all times; His praise shall continu­ally be in my mouth: Psal. 34.1, 2, 3. My soul shall make her boast of the Lord: The humble shall hear thereof and be glad: O magnifie the Lord with me, and let us exalt his name together: When such eminent persons shall advance the Standard of Piety,Ecclus. 10.2: a plentiful train will follow: As the Judge of the people is himself, so are his Officers; and what manner of man the Ruler of the City is, such are all they that dwell therein: But the ill president findes most followers; men learn soonest to write after a foul Copy; Good examples, for the most part, gain more reverence then imitation: It is not enough therefore for a Prince to commend Piety by his Example; old Eli did so much; He must Imprint it by the Royal Stamp of his Authority: And to go regularly to work, he must in the first place, exercise his Authority in setling the Hierarchy of the Church, under whose inspection and Ministry the Ark is to be conducted; and thus did Da­vid, 1 Chron. 15.11, 12. And David called for Zadok and Abiathar, the Priests, and for the Levites; for Uriel, Asaiah and Joel, Shemaiah, and Eliel, and Aminadab, And said unto them, Ye are the chief of the Fathers of the Levites; sanctifie your selves both, ye and your brethren, that ye may bring up the Ark of the Lord God of Israel unto the place that I have prepared for it.

II. The Hierarchy of Priests and Levites.This was the Hierarchy under whose Inspection and Ministry the service of the Ark was to be accomplished; wherein three things are considerable. 1. Their Conse­cration and Sanctity. 2. Their Subordination and Inequa­lity. 3. Their Regulation and Conformity.

1. Of their Consecration and Sanctity: It was not enough for them to be of the Tribe of Levi, (though God had taken that Tribe instead of the first-born Numb. 3.6. with 12. of every Family, to minister unto him) there was a solemn separation of their persons to the sacred Office: They were to be solemnly Anointed, Consecrated and Hallowed, to minister in the Priests OfficeExod. 19.1. Numb. 3.3.: and the Levites were to be cleansed & solemnly dedicated before the Lord, that they might execute the service of the LordNumb. 8.3. & 11.; and this was required indispensably, under pain of deathNumb. 3.10.: And besides this Consecration of their persons, there was a prefatory sanctifying, by way of preparation unto the address, before they did officiate, 1 Chron. 15.14. So the Priests and Levites sanctified themselves to bring up the Ark of the Lord God of Israel.

2. For their Subordination and Inequality; this com­menced with the Ark it self, by Gods own immediate Order: Aaron, as a Type of Christ, was head of all; but Eleazar and Ithamar (no such Types (to be sure) in Aarons life time) though under him, had very large ju­risdictions; all the Levites were under their inspection and command, Numb. 3.4.

Besides the family of Aaron, there were the Families of Cohath, Gershon, and Merari: Of Cohath there were four Families, and each family had its Chief, or Ruler; and over all these was Elizaphan Numb. 3.30.: Of Gershon there were two families; and each of them had its head; and over both these was Eliasaph Numb. 3.24.: Of Merari were two families; and each of them had its hiad; and over these was Zuri­el Ib. vers. 35.: Now all the Gershonites, with their Heads or Presi­dents, which were 2630. And all the Merarites, with their Guides or Presidents, which were 3200. were un­der Ithamars inspection, Numb 4.28. & 33. Eleazar had his own family, with the Fathers and Heads thereof: [Page 10]And the Cohathites, with the Rulers thereof (in number 2750.) as his peculiar Diocess: But besides this, he had a general jurisdiction over all the rest; He was Primate (under Aaron) over 8580. Priests and Levites; and therefore he is stiled Princeps Principum, or Prelatus Pre­latorum; the Prelate of the Prelates, or, which is all one, Chief over the Chief, Numb. 3.32. And all matters that belonged to the service of God were generally un­der his care and inspection, Numb. 4.16.

This Subordination and Inequality did continue to the days of David, as appears in the place before mention­ed, 1 Chron. 15.11, 12. Zadok and Abiathar, the Priests, were above all the Heads of Levites; and there was an inequality between the two Priests too; Abiathar attend­ed the Ark at Jerusalem, 2 Sam. 15.29. 2 Chro. 16.39. the higher function; and Za­dok, the Tabernacle at Gibeon. There was a first and second even amongst the high Priests, 2 Kings 25.18. And how exactly David setled this Hierarchy in its state of Subordination and Inequality, (when 38000. were put into 24. Courses, under so many Presidents; and all these under the Jurisdiction and Government of Za­dok and Ahimelech) you may finde at large, 1 Chron. 23, 24, 25, & 26. Chapters; more particularly and con­cisely, 1 Chron. 24.3, 4, & 5. verses. The Governours of the Sanctuary, and of the House of God, were of the Sons of Eleazar, and of the Sons of Ithamar; and the Offices we [...]e distributed for the sacred service: But of the Sons of Eleazar there were sixteen Chiefs under Za­dok; and but eight of the Sons of Ithamar under Ahime­lech: This leads us to

3. Their Regulation and Conformity: The Priests in their Courses applied themselves to their service; and the Levites to their Charges, to praise and minister be­fore the Priests,2 Chron. 8.14. as the duty of every day required: Not [Page 11]a Non-Conformist amongst them: What part of the holy Function was assign'd them they carefully observed, and kept their station and decorum exactly according to the tenour of the sacred Canon: And that they might have no incouragement or pretence to do otherwise, this Hierarchy of the Church was supported by a double pro­vision: 1. Of Maintenance. 2. Of Discipline.

1. Their Maintenance did not depend upon the libe­rality of the people; they had an honourable allowance setled by Law, by a divine, inviolable right; So that they had no temptation to hurry the Ark after the humour of the people; to gratifie either their needs or their ava­rice; Having the Lord for their portion, they disdain'd, with a generous contempt, to betray the honour and in­terest of the Ark, or the confidence and good meaning of well disposed people, to gain the little imposts and bri­bery, and filthy lucre: And

2. In case of Exorbitancy, there was a Coercive pow­er in that Hierarchy, to punish the disorderly person, ac­cording to the quality of his offence; not only with spi­ritual penalties, as suspension from the holy FunctionFzra 2.62., and Excommunication from the holy Offices of the ChurchEzr. 10.8. John 12.42.; but with corporal punishments also, as impri­sonment Jer. 10.2. Cap. 29; 26.; and in some cases, with pain of death Deut. 17.12:: This Maintenance and Discipline kept up Order and Conformity amongst them: So tha [...] under the Authority and influ­ence of David, the King, you have the Priests and Le­vites marshalled, the Hierarchy of the Chu [...]ch ready to attend the procession and solemn service of the Ark.

III. The Train and Attendants.But a private Office, perform'd by the Priest and Le­vite, or the Priest and his Clerk, will not serve Davids turn; He must h [...]ve the Ark conducted in such an Equi­page as becomes the divine Majesty it represented; and to this end he summon'd h [...] Elders and Captains, and [Page 12]the chosen men of Israel, to make up a Train of Atten­dants for this great Solemnity.

First, nicet. in Greg. Naz. Orat. 19. The Elders; Christs Government differs from that of other Princes; The Government was upon his shoulders; but the Government is too great a burden for the feeble shoulders of other Princes; Mose's shoul­ders did shrink under it: They are glad therefore of Auxiliaries to assist them; and such are their Elders and their Captains: But judgement is to be used in the choice of These; For in the Machina or Engine of Politie, the lower Wheels, to which the people are more immedi­ately affixed, have the strongest impulse into their mo­tion: The great Wheel of Sovereign Authority, let it move never so orderly, if the motion of subordinate Ma­gistrates be irregular, the force of their ill example will have a more powerful influence upon the people, and carry their inclinations after it: Hereupon Jethro advi­seth Moses to make choice of men fearing God, to be sub­ordinate Magistrates; and David exhorteth not only Kings in their own persons, but such as are put in Autho­rity under them, Psal. 2. Be wise now therefore O ye Kings, be instructed ye that are Judges of the earth, serve the Lord with fear; and kiss the Son lest he be angry: Princes are the more concern'd to have an eye to Piety and virtue in their Officers; because the people think, for the most part, that they may read the Princes inclinations in their practisesSyrae. 10.1.: Spots in the Sun and Moon are better disco­vered by observing them in their Reflexes and Images in the water, then by looking upon their own bodies in their Motions: In consideration whereof, as well for reason of sta [...]e as conscience, David might resolve as he doth, Psal 101.6. Mine eyes shall be upon the faithful of the land, that they may dwell with me: He that walketh in a perfect way, he shall serve me; It is to be presumed, that [Page 13]as it was in Ezekiels Vision;Cap. 1. these Wheels of Subordinate Governours do move according to the motion of the Spirit that is in the living Creature, the original and vital Fountain of Authority. God takes of the spirit of Moses, and puts it upon those Elders that were to share with him in the burden of the Government under him; Some other giddy spirit might have put the who [...]e frame of Govern­ment into disorder and confusion; but being acted by the same spirit with Moses, they aime at the same end, and carry on the same designe, to Gods glory and the well-fare of the people;numb. 11.25. Lopid. 16. When the spirit of Moses rested upon them, they Prophesied and did not cease; that is, Ex Dei instinctu Deum, De [...] (que) laudes celebrabant; they were inspired to celebrate the praises of the Almighty. The Elders that Rule well under a pious Prince, they do cor­respond and comply with him in his Devotions; as those Elders in the Revelation did with the four Beasts; (which are conceived to be the four Evangelists) when those Beasts gave glory and honour to him that sate upon the Throne, Then the twenty four Elders fell down before him that sate upon the Throne, Revel. 4.9, 10. and worshipped him that liveth for ever and ever: Such were these Elders here, they did comply with David to attend the Ark in this Solemn Procession.

And so did the Captains too; not for fashion sake,3. The Captains? I wist, or meerly to pay a civil homage to their Prince, (like Naaman, when he went into the house of Rimmon) but out of devotion; For Souldiers may be Religious; we read of one Centurion that had a prodigious faith; I have not found so great faith no not in Israel; of another commended for his worthy piety; He loveth our nati­on, and hath built us a Synagogue; of another whose de­votions soared so high upon the wings of his almes and fasting, Acts 10. that they procured him an extraordinary visita­tion [Page 14]of kindness from Almighty God: Souldiers are the sinews of a Kingdom; if they be lax and dissolute through intemperance and effeminacy, the state of that Kingdom is but feeble; if they be cut asunder by Factions and Divisions, it has no strength at all, but enough to enable it to tumble and wallow in its own gore. To strengthen these sinewes there is no such Anodyne as Re­ligion; and indeed, if Souldiers be not Religious, how will they serve their Prince, either for the Lords sake, or for conscience sake? Atheism cancels the two strongest ob­ligations of a subjects duty and Allegiance: Gallantry will carry but few to the Gates of death for the safety and honour of their Prince; and if interest be all the en­gagement he hath upon his Souldiers, that may be bought off; the best Exchequer, the fullest Purse will carry it: If his Captains be not Religious, the Prince cannot be so confident of their fidelity, to be sure not of their valour and success; for through faith the servants of God waxed valiant in fight, Heb. 11.33, 34. put to flight the Armies of the aliens, and subdued Kingdoms; They got not the victory through their own strength, neither was it their own arme that saved them; but it was the aid and favour of the Daity whom they adored: Hereupon the Psalmist saith, I will not trust in my bow, it is not my Sword that shall help me; but it is thou (O God) that savest me, and puttest them to confusion that hate me: Non eripio Magistratui ar­ma, Typotius de Sa­lut. Reipub. p. 242. non praecido Consilia. His enim Resp. stat, illis defen­ditur: I do not disarm the Magistrate of his Militia, nor cut off his Counsel; for the Common-weal is upheld by the one, and defended by the other. At quovis rerum Statu abs (que) Dei Numine nihil recte geritur; desperatis re­bus, quid subsidii reliquum est, Si non Deus praepotens at (que) immortalis? In the best state of things nothing is well done without Gods assistance; but when things are [Page 15]grown desperate, what Anchor to hold is steady? what Sanctuary to flee to but only the defence of the Almigh­ty? Some put their trust in Chariots, and some in Hor­ses, but we will remember the name of the Lord our God. They are brought down and fall'n, but we are risen and stand upright; Psal. 20.7; 8, David therefore will have no Souldiers to be of his Guard, but such a [...] have a devotion for the Ark of God: And where there is such a Prince after Gods own heart, [...]uch a conformable Priesthood, such Religious Elders, such devout and zealous Souldiers, we may be confident of an orderly, well-affected people; for it is the Irregular Priest, and the Seditious Elder, and the Factious Souldier, that does distract and imbroil a King­dom, and fill it with disorder and confusion. In a word, to shut up this Scene of our Discourse; When a Prince comes newly to his Throne and the possession of his Kingdom, all Degrees and Orders of men, under his Dominion, address themselves, to make their recogniti­on of his Authority, and pay their homage to him. Why, now the Ark of God was a going to be inthroned in Sion, and take possession, as it were, of its Kingdom; and therefore David will have all his Subjects, of what rank or quality soever, present themselves to acknowledge and perform their respective Duty; the Priests to devote their zeal and diligence; the Elders their Counsel and Autho­rity; the Captains their strength and valour; and all the people their fidelity and obedience, to the Royal Prero­gative thereof. Thus we have given you an account of the first Quaere, who they were that did Transport or Conduct this Ark, in this pregnant Relative, They; So They brought.

2. How they did Transport and Conduct it? 1. With what Carriage or Instruments? 2. With what Pomp and Solemnity? (in which (as in the other general parts that [Page 16]are to follow) I must be more brief, that I may come timely to the pitch of my designe, the Application.)

1. With what Carriage and Instruments? To set the Ark of the Covenant upon a Cart, and commit it to the blind conduct of a pair of Kine, was somewhat tolerable in the Philistims, who had no Priests that were rightly dedicated to the most high God: And they had so much reverence to it, as to set it upon a Cart that had not been over-worn in the service of the world, in the drudgery of their secular imployments; a new Cart will less pro­fane it then the shoulders of an old uncircumcised Phi­listine: They had so much care and reverence too, as to commit it to the conduct of such Kine, as being sent from their Calves, would be sure not to hurry it on too fast, to run it into the danger of an utter over-throw: It might have fall'n into the hands of some men much more rash, unreasonable, and head-strong: But yet, that this new Cart and those Kine should carry it as they did, was not without a miracle, as the Learned think. When the Ark is within the confines of Israel, where there are Priests anointed and hallowed to attend upon it, to Cart it then, whether out of sloth, or negligence, out of irreverence or carelesness, out of Faction or In­conformity, is such an intolerable contempt and propha­nation, as God will not let go unpunished. David doth acknowledge that the breach which was made upon them by the death of Uzzah, was for this disorder, (1 Chron. 15.13. for God will have things performed in their due or­der in his service) and that affl [...]ction was an instruction to him; and made him apprehend that none ought to carry the Ark but the Priests and Levites 1 Chron. 15.2. & 2 Chron. 5, 4, 5. and Josh. 3.6., whom the Lord had chosen for that Ministry; And well might they undertake it; for the Ark of God was not like the Idols of Egypt, a burden to the weary Beast Isa. 46.1.: it did not oppress [Page 17]or wring the Priests shoulders; for, the Text saith, The Lord helped them to bear it, 1 Chron. 15.26. Such is Gods goodness, if we will but seriously endeavour it, we can­not want a sufficient assistance to perform our expe [...]ted duty. Thus you see with what Carriage or Instruments the Ark was transported. But

2. With what pomp and solemnity; and of this, we may observe that it was very great, but withal very pi­ous, very decent, very delightful, and very cordial. 1. A pious solemnity; It began with an accustomed Form of Prayer; for so Moses had taught them, when the Ark ad­vanced, to say,Num. 10.3 [...]. Rise Lord, and let thine enemies be scat­tered. To their Prayers they added Sacrifice, Psal. 68.1, 2. 1 Chron. 15.26. A Sacrifice of thanksgiving, that God did vouchsafe not only to spare the Levites, whereas he had smitten Uzzah; but also to assist them in their Ministry; and that their devotions might be the more rational, they make them intelligible by a Psalm of praise newly penn'd, on purpose to adorn the pomp of this solemnity, 1 Chron. 16.7. &c.

2. It was a decent Solemnity; 1 Chron. 15.27 for David was clothed with a robe of fine linen, and all the Levites that bare the Ark, and the Singers, and Chenaniah the Master of the Song, with the Singers; David also had upon him an Ephod of linen. See Eng. Annor. on Judg. 8.27. 1 Sam. 2.18. & on 2 Sam. 6.14. The Ephod was an habit appropriated to Gods Service: And there were two sorts of them; one very rich and costly, peculiar to the High-Priest, made of blew, purple, scarlet, and twined linen, cunningly wrought and embroidered with gold, of which, Exod. 28.4, 6. the other was a vestment of linen for Priests and Levites, which others might freely use also (though we finde it no where prescribed to them;) and such a one David used at this time, (say the English Annotators) not only as being more light and fit for motion,on 2 Sam. 6.14. but also to shew his devoti­on [Page 18]in his religious Service. Here was decency, and a sig­nification of devotion in the use of this garment; (I pray observe, and carry that home with you) and hereupon the Votaries of the Lamb of God are represented to S^t John, See. Dr. Ham. Notes upon Rev. 19.8. as celebrating the solemn Service of God in the Christian Church in this habit, Revel. 19.

3. It was a delightful Solemnity: For, There was shout­ing, and the sound of the Cornet, and Trumpets and Cym­bals, making a noise with Psalteries and Harps, 1 Chron. 15.28. God requires that his people should serve him with joy and gladness Deut. 28.47.; and as well to blow up and in­flame that sacred fire, as to entertain and discover it, he allows the use of these bellows, Musical Instruments, as well as Voices. When our melody is spiritual, and does not degenerate into carnality and looseness; when the Holy Ghost is the Master of the Musick, it is so great an ad­vantage to our devotions, that we are exhorted, even under the New Testament, John. 4. (where all the Worship of God is to be performed in Spirit and in Truth) even here, under the dispensation of the Gospel, we are ex­horted to use it, to raise up our devotions, to the edifica­tion of our selves and others:Eph. 5.18, 19. Col. 3.16. Be not drunk with wine wherein is excess, but be filled with the Spirit: speaking to your selves, and admonishing others in Psalms and Hymns and spiritual Songs, singing (with your voice) and making melody (with musical instruments) with grace in your hearts unto the Lord. And accordingly,

4. This was a cordial Solemnity. There are a sort of men in the world, so rash, so uncharitable, so censorious, that they condemn all the Service that is performed to Almighty God with pomp and ceremony, or any shew of solemnity, as meerly formal and hypocritical. Let the practice of David upon this occasion confute their vain and false imaginations. It is a contradiction to say, the [Page 19]more there is of delight, the less there is of the soul in any service. David perform'd this duty not only with joy and gladness 1 Chron. 15.25. 2 Sam. 6.12., but with all his might; and the holy extasies of his soul caused a religious transportation and rapture in his body in these exercises; for he danced be­fore the Lord with all his might 2 Sam. 6.14.: When his heart danced so for joy, his body could not chuse but sympathiz [...] in the passion, and dance in grave and comely measu [...]es with it: My heart and my flesh cryeth out for the living God, Psal. 84.2. When I went with the multitude into the house of God, I poured out my soul in me, saith he, Psal. 42.4. i. e. I emptied my self of all earthly and carnal delights,Bellar. ad haec verba Psalmi. that I might be filled with the pleasures of Gods house; I expatiated and enlarged my desires and faculties, that I might be capable to receive the influences of so great a blessing. His body was in the dance with the decency of an Ephod; but his very heart and soul were in the joy of this holy procession; so cordial and so delightful, so de­cent and so pious was this Solemnity. And thus we have done with the first general part of the Text, the Trans­portation or Conduct of the Ark; So they brought the Ark of God: We come now to the second.

2. The scituation of it: And they set it in the Tent that David had pitched for it. This was in the City of David, a part of Jerusalem, 2 Sam. 6.12. where the Court was kept: David knew there was need of a sovereign Amulet against those temptations that do usually [...]aunt and follow greatness: The splendour of a Court might possibly dazzle his eyes and make him forget his duty; 'tis good therefore to have the light thereof eclipsed by the greater splendour of a divine Majesty. The bands of Religion may be drawn so close and tyed so fast about his soul upon the frequent sight of such a sacred Shrine as the Ark was, that nothing could easily puff it up, or make his spirits [Page 20]flye out into dissolution: The sight of this was apt to strike the heart with awe and reverence.

2. But besides, David was certainly inform'd that the presence of the Ark had brought signal blessings, evidences of Gods favour, upon the Family of Obed-Edom; and why should not he endeavour to share in the benefit, who had at least as good a Title as Obed-Edom to the Ark it self?1 Cor. 12.31. To covet the best gifts, and that ear­nestly is a very commendable part of our duty: To hunger and thirst after righteousness, after spiritual bles­sings, is a holy thirst and hunger: To be ambitious to be had in favour and in honour1 Chron. 17.18. with the Divine Majesty, is a good ambition.

3. If the Ark were seated here (in the City of Da­vid) whither the Tribes ascended for civil Justice, they might very commodiously receive the mysteries of Reli­gion administred together with it; and the blessings that should be derived from the salutary presence of the Ark upon the Royal Family, would be of a more general concernment, like a fruitful inundation, which having its source from the top of some high mountain, waters all the vallies round about.

2. David had here prepared for the Ark; and there­fore it is said,2 Sam. 6.17. imposuerunt eam in loco suo, they set it in his own place: For when a man passeth a surrender of any Thing or Place to the use of Almighty God, and appro­priates it to his Worship by the act of a solemn dedicati­on, God accepts of it, ownes it, calls it his, and makes it holy; holy always, in relation, by his gracious accepta­tion of it, and holy sometimes, by a gracious manifestati­on of his presence in it; and then it is to be reverenced, not to be alienated, or converted unto any profane or common use. To this purpose we have these expressi­ons in Holy Scripture; Go to my place which was in Shi­lo, [Page 21]where I put my name at the first, Jer. 7.12. My house shall be called the house of prayer: Mat. 21.13. Keep my Sabbathes and reverence my Sanctuary; Levit. 19.30. Put off thy shooes from off thy feet, for the place where thou standest is holy ground, Exod. 3.5. to which alludes, Keep thy foot when thou comest into the house of God, Eccles. 5.1.

Because the Ark had been placed in this City of Da­vid, and so had hallowed it, Solomon thinks it not fit, thinks it would be a prophanation, to convert it into a Court for Pharaoh's Daughter, though his royal consort, 2 Chron, 8.11. And our Saviours zeal was so strict in this point, he would not suffer any of them to carry their common Vessels thorow any part of the Temple, Mark 11.16. Have ye not houses to eat and to drink in, saith the A­postle, to such as prophaned the place of Gods worship, with intemperance, or despise ye the Church of God? 1 Cor. 11.22.

3. In the Tent, or Tabernacle, which David had pitched. 2 Sam. 6.17. David did not make choice of a Tabernacle to save charges. He was asham'd to see himself live in more State, in respect of habitation, then God did; to see himself lodged in a Palace of Cedar, and the Ark be­tween course Curtains: out of zeal therefore, he design­ed a House for the Lord, a House that should be exceed­ing magnifical, of fame and glory among all Countries, 1 Chro. 22.5. and although this was but a piece of will-worship in him, having as yet received no command or or­der, 2 Sam. 7.7. 1 Chro. 17.6. no direction or intimation for it; yet God accepts of this pious intendment, 1 Kings 8.18. and, since David had intertain'd the thoughts of a Temple, God would have it such a Temple (to honour the zeal of his designs) as should be a type of heaven, a type of the Church triumphant; Rev. 11.19. but then, though he had piously contri­ved [Page 22]it, David must not be allowed to build it;1 Chron. 22.6, to 10. for Da­vid was a man of war, and heaven is to be prepared for us by the Prince of Peace; this work therefore must be reserved for Solomon. But for the Church militant, re­presented by a Tabernacle, Rev. 21.2, 3. always in a moveable po­sture, subject to storms and deportations, a warlike Prince may protect and shelter, endow and adorn that, after this example of King David, who pitch'd a tent for the Ark of God.

And now the Ark is brought under Davids roof, I hope the Proverb is not verified in him; The neerer to Church, the further from God; I hope it is not for State and Pomp that he designs this neighbourhood Beati qui me­rentur proximi esse Dco. Sed memento quod Scriptum est, qui approxi­mant mihi, ap­proximant ig­ni. Origen. super Jes. Nav. Hom. 4. k. with the Almighty: No, no, it is that he may gain an opportu­nity at hand, to celebrate the solemn service of God; which he doth therefore religiously hansel, with the Sa­crifice of a dutiful gratulation; for [they offered burnt sacrifices and peace-offerings before God,] which is the last part of my Text.

To be possess'd of God, to sit under the shadow of his wings, to communicate in the Ordinances of his wor­ship, and imbibe the influences of his Ministry, what an ineffable blessing! how much this Prince and People valued this injoyment; how much their hearts were ra­vish'd with their success in this happy settlement, we may collect from their oblations; which were the best the Le­vitical Law had recommended; God did require, he did expect no better from them.

We may take a threefold view of them. 1. In their nature or kind: Burnt sacrifices; what they were; peace-offerings, what they were: 2. In their conjuncture and association; burnt sacrifices and peace-offerings, together: 3. In their subordination and order; first, burnt sacri­fices, and then, peace-offerings, before God.

1. For their kind and nature: the burnt sacrifice was to be of the best in its kind; a male and without blemish; and (that I may, in brief, give you the History, and the Mystery, and the Morality of it) it was stiled a Holocaust; because herein neither the Priest, nor the party that made the oblation, was to have any share; but it was wholly to be consumed by the sacred fire, that it might ascend up in flames, in reverence to the most high God.

It was a Testification of Gods Supream Dominion over them; and so it was designed to make an acknowledge­ment of his Sovereignty to honour him; and it was a Recognition of their subjection, and dependency; and so it was designed, to make an atonement, to render him placid and gracious.

The Offerer was to lay his hand upon the head of the Sacrifice to this effect, Levit. 1.4. He shall put his hand upon the head of the burnt offering, and it shall be accepted for him, to make atonement for him. By this Rite and Ceremony (of laying the hand upon the head of the Sacri­fice) 1. He did transfer all his interest in it upon God, and dedicated it intirely to Gods honour.Manuum impo­sitio symbolum oblationis crat, & testimonium reatus in hosti­am translati. Euseb. apud La­pid. in Lev. 1.4. 2. He did hereby transfer the guilt of his own sin upon the Sacri­fice, and devoted it, in his own head, to the wrath of God, for that guilt. 3. He did transfer the propriety and interest that he had in himself, and resign'd it up, for the future, to Gods service. This was the signification of that Rite and Ceremony.

But there is a Mystery besides in this sacrifice; it was a Type and prefiguration of the spotless Lamb of God, who gave himself for us, an offering and a sacrifice to God, Ephes. 5.2. for a sweet smelling Savour.

And a twofold end was aim'd at in that oblation; 1. Gods Honour, 2. Our Atonement; for he did glo­rifie [Page 24]God; John 17.4. and was the propitiation for our sins 1 John 2.2..

And if David offer'd such a sacrifice to God, to shut up this great solemnity, it may teach us modesty and cau­tion; not to be too confident, not to relie upon the worth of our own performances: but to suspect their imperfection, and our own failing in them. Job was afraid his sons might take a surfeit of pleasures in the freedom of their hospitable entertainment of one ano­ther; and therefore his care and piety did always apply a burnt offering to them for an Antidote, Job 1.5. it is not good to be too confident; verebar omnia opera mea; I was jealous of all my works, saith Job, Job 9.28. we may be surprized in our devotion; there may be iniquity in our holy things. Our spiritual sacrifices do not always ascend in so pure a flame, but some cloud may darken them. It is the Angels Additional incense offer'd up with the prayers of the Saints, Rev. 8: 3, 4. upon the golden Altar, that makes them ascend like an acceptable perfume before the throne of God. David perform'd this service for the Ark of God with a most exquisite devotion: but lest some dead fly should be blown accidentally into this pot of precious oyntment, lest some circumstantial miscarri­age should have sullied the beauty, and blemished the per­fection, and abated the worth of it, he addes the cauti­onary atonement of a burnt sacrifice.

But, 2. if you look upon this Sacrifice, as designed to the honour of the Divine Majesty, abstracted from all consideration of making him propitious to the offerer; then it courts our devotions with this insinuation, that we are not our own; God hath an absolute dominion over us; and therefore we are wholly at his service, and ought to resign our selves up intirely to his disposal; that no creature may share in that divine honour, which we so deservedly ow, and should as worthily render to him; for his glory he will not give unto another.

2. The Peace-offering was a Sacrifice, whereof the blood and the fat went to the Altar God was to have the fat that grew about the inwards, the Kidnies, with the Caule that covered the Li­ver, Lev. 3.3, 4.; the breast and the right shoulder to the Priest; the rest was to be eaten by the Offer­er. In this, the Priest and the people did communica [...]e with God, and with one another, like friends feasting toge­ther upon one and the same stock of entertainment. This oblation was offer'd, either by way of gratulation and thanks, for some benefit already receivedLev. 7.12; & 16., (according to some former vow, voluntarily made to that purpose;) of which the Psalmist speaketh, Psal. 116.12, 13, 14. What shall I render unto the Lord for all his benefits towards me? I will take the cup of salvation, The first ex grato animo. The second ex spe impetrandi. Ainsw. Not. ad Psal. 116.13. and call upon the name of the Lord. I will pay my vows unto the Lord: now in the presence of all his people. This cup was an attendant upon this oblation; for of the peace-offering they did communicate, and rejoyce before the Lord, and took a cup of wine, which was called the cup of salvation and the cup of blessing; because they gave solemn thanks, and blessed God for his saving health and benefits.

Or, 2.Gerhard, Loc. Com de leg. Cer. c. 2 §. 2. Thom. 12. q. 102 ar. 3.8. Ex de­bito beneficii, vel accipiendi, vel accepti. This oblation was offer'd by way of Vote and Option for some ensuing favour. The Israelites had a just cause, but very ill success, in their expedition a­gainst the Benjamites. They received two defeats with the loss of 40000 men; but that they might prevail with God to assist and prosper them in their nex [...] engagement, They came unto the house of God and wept, and sate there before the Lord, and fasted that day until Even, and offered burnt offerings and peace-offerings before the Lord, Judg. 20.26. and so 1 Chron. 21.26. her the design in these oblations, was to make atonement, and prevail for future peace and salvation.

And methinks, in the very nature of these offerings there is an insinuation of the necessity of our perseve­rance, and of Gods continual grace and assistance to that [Page 26]effect. The very same oblation was offer'd not only by way of gratulation, in thankfulness, for a benefit alrea­dy past, but also by way of vow, for the impetration of one to come. When we arrive at heaven, our sacrifices shall be nothing else but the adoration of acknowledge­ments in a way of praise and thanksgiving: but while we are Militant here on earth, our praises are to be attended with atonement, and our thanksgivings with Litanies and supplications. We must not think that we have the goal presently, because [...]e have Gods blessing and as­sistance at our setting forth. We may begin well, and yet fall short of the mark; we may run, for a fit, a heat or two, and yet lose the prize: it is perseverance that wins the Crown; and Gods grace that enables us to hold out to the attainment of it. The design of our peace-of­ferings therefore must be, not only to acknowledge the mercy of God, that did prevent us; but also to engage Unde, Psal. 116.13. I will take the cup of salvation: and I will call upon the name of the Lord. his favour, that it may follow us, all the days of our lives; and such were these oblations in the Text; they offer'd burnt sacrifices; they offer'd peace-offerings, before the Lord. This for the nature and kind of their obla­tions.

2. For the association and conjuncture of them: Burnt sacrifices, and peace-offerings; God is to be adored and worshipped, for his own sake, out of reverence to his ex­cellent Majesty; this is signified by the burnt sacrifice; Hujusmodi enim sacrifici­um offe [...] [...]batur Deo specialiter ad reverentiam majestatis ipsi­us, &c. Thom. ubi sup [...]a. and he is to be adored and worshipped, out of Grati­tude for his goodness towards us; this is signified by the peace-offering. The first is to give him praise; The se­cond, to give him thanks; and whose offereth me praise and thanks he honoureth me, Psal. 50. they are put both together there in the Psalm, and here upon the Altar. We must be mindful to acknowledge and honour God; and we must be mindful to relieve and save our selves; [Page 27]but Gods glory is to be sought in the first place; our own advantage in the second, and in a way of subordination to it. The burnt sacrifice first, and then the peace-offer­ing to second it; that is the third, the Order in these Ob­lations. Gods interest must be prefer'd before our own; his glory before our salvation; and because God heareth not sinners, the atonement should be made first, to re­concile our persons, that our services of gratitude may find a gracious acceptation. Hence the Psalmist;Psal. 51.7, 9, 14, 19. Purge me with hyssop, and I shall be clean; hide thy face from my sins, and blot out all mine iniquities: Deliver me from blood-guiltiness; and then, Cum ego per­fecte [...]eparatus & justificatus fuero. Bellar. in Psal. 50. when my atonement is thus made, then shalt thou be pleased with the sacrifices of right cousness.

And if they be offer'd up in the memory and virtue of Christ, that great Holocaust, through him, God will ac­cept both of us and of our offerings; which are no other­wise acceptable unto eternal life, but only through Jesus Christ our Lord.

And the Royal Prophet could not chuse but remem­ber him in this solemnity; for as well the Ark as the sa­crifice was a Type of him; and so they brought the Ark of God into the City of David, and set it in his place, in the tent which David had pitched for it; and they offered burnt sacrifices and peace-offerings before God. Would you know Davids inducements to perform all this ser­vice for the Ark? they were four; his need of it, his love to it, his interest in it, and his advantage by it.

1. His need of it; and that we find him the more sen­sible of, in his exile from it; (as men, for the most part do, Magis carendo quàm fruendo, they understand the usefulness of things better by the want of them, then by their enjoyment;) here was his Abyssus Abyssum, Psal. 42.7. one deep calling upon another; for he was brought very low, [Page 28]many times, brought into inextricable perplexities; why art thou cast down, Psal. 43.7. O my soul? and why art thou so disquiet­ed within me? He was in the [...]k, and wanted comfort, and nothing but the Ark of God could relieve and afford him Cordials; O send out thy light and thy truth: let them lead me, Ibid. Vers. 3. (and lest my heaviness and stupidity should tempt me to make a halt) let them bring me unto thy holy hill, and to thy Tabernacles. And in another place his need makes him more impetuous in his acclamations; O God, thou art my God, early will I seek thee: my soul thirst­eth for thee, my flesh longeth for thee: would you know how importunate, how violent these passionate appetites are? you must first be sick, you must be with child; when you are sick of love, when Christ is formed in you, then you w [...]ll understand the nature of that sacred thirst, that spiritual longing; for it is only to be felt, not fully to be interpreted. Psal. 63.1. But what is the reason? his extream needs, the aridity, the driness and desolation of his soul, it was, in a dry and thirsty land where no water was. But where the Ark is, there God is, and with thee is the well of life; this therefore is the object of all my thirst and longing, to see thy power and glory, so as I have seen thee in the Sanctuary. Ibid. Vers. 2.

2. A second motive was his love to the Ark, Psal. 26.8. Lord I have loved the habitation of thy house, and the place where thine honour dwelleth. But more passionately, Psal. 84.1, 2.Psal. 84.1, 2. How amiable are thy Tabernables, O Lord of Hosts! my soul longeth, yea even fainteth for the Courts of the Lord: my heart and my flesh crieth out for the living God. He hath in his soul the passions of a woman with child; he longs, and because be cannot have his longing present­ly, there follows a Deliquium, a defailance in his spirits, his [...]oul fainteth; and as longers use to do many times, he falls in travel, and his pangs and throws are so great, [Page 29]that his heart and flesh, both cry out for the living God; and nothing can keep him from miscarrying, from losing the fruit of this travel of his soul, but a sight of Gods Ark; such a favour as this would allay and becalm and satisfie all these passions.Vers. 4. Blessed are they that dwell in thy house; they will be still praising thee: One day in thy Courts, Vers. 10. and door-keeper there, is high preferment in the estimation of a pious Prince, that hath a true devotion to the Ark of God.

3. A third inducement was his interest in the Ark: and this interest depending upon his interest in God,Psal. 43. Vers. 3, 4. they run, as it were, parallel; hence, Psal. 43. O send out thy light, &c, (as before) Then will I go unto the Altar of God, unto God my exceeding joy (and) the God of my strength Vers. 2.: yea upon the Harp will I praise thee, O God, my God. He will bear a part in the solemn service before Gods Ark; and the interest he has in it makes his banish­ment the more intolerable; when I remember these things, I pour out my soul in me (grief and sorrow h [...]ving dissol­ved it;) for I had gone with the multitude, I went with them to the house of God, Psal. 42.4.

4. The fourth and last inducement was the advantage he had by the Ark; and that was double. I. Protecti­on, Psal. 27 4 5. One thing have I desired of the Lord, that I may dwell in the house of the Lord; to behold the beau­ty of the Lord, and to inquire into his Counsel for my safe­ty; For in the time of trouble he shall hide me in his pavilli­on, &c. see Psal. 31.20.

2. Here he finds satisfaction: here is a Julip will slack his thirst; inebriabuntur, they shall be inebriated, abun­dantly satisfied with the pleasures of thy house, &c. upon this account, such as do approach Gods Ark are blessed, Psal. 65.4. And now having given you these induce­ments of his devotion, I have done with my Text. But [Page 30]I cannot enter upon my Application without a Preface; and what Preface so suitable as a reflexion upon those signal impresses of Gods favour stamp'd upon us imme­diately before the late fatal revolution; whereby we may take a prospect of our own happiness, in the prosperi­ty and flourishing condition of our Church and Nation: we were like that Vine of Israel, which God sometimes brought out of Egypt; we were planted in a Land flow­ing with milk and honey, and were twined about the walls of Gods house, for our support and shelter. Those Clouds and Umbrages that did eclipse and darken the glory of the Gospel in other parts of the World, were dispel'd and scattered amongst us. The face of the Sky over our heads was serene and calm, and the coun­tenance of Heaven did smile upon us. Our Candlestick was scoured bright, and instead of nasty stinking snuffs, or filthy meteors exhaled from the slime of the earth, we had stars of the first magnitude for their Piety and Learning set upon them, So that this people which had sate in darkness saw a great light. God had not dealt so with other Nations. Here was a comely as well as a convenient Tabernacle for the Ark of God; and God was worshipped in the beauty of holiness. And God was not at all behind hand with us in the reciprocation of kindnesses; there was never so low an ebb in us, by our making out sallies of devotion upon him, but there came as high a tide upon us flowing back from him. What we paid the Ark of God in reverence and duty, was infalliby return'd in a compensation, nay with a sur­plusage of blessings. As long as our English earth con­tinued to pay a worthy homage unto heaven, the Hea­vens were not only constant to involve and incircle us; but they never fail'd to protect and shelter, to feed, and to cloath us with suitable applications of the most enrich­ing [Page 31]influences. Other Nations had Mines, which they digged with much pain and peril in the earth; but we had Mines in heaven, treasures that never fail'd to sup­ply not only our needs, but our very pomp and curiosity: It was our felicity that God had made out that experi­ment to us, which he speaks of by the Prophet Malachi: Mal. 3.10. Prove me now, if I will not open to you the windows of hea­ven, and pour you out a blessing, that there shall not be room enough to receive it. We had pregnant evidence of this goodness of the Lord toward us, which makes one (that might have made a better use of it) observe, that God has dealt by way of prerogative with this English Nation.

But we perverted Gods gracious dispensations, turn­ing his blessings into aggravations of our crimes, and making our felicity serve only for a reproach to our in­gratitude: For like Israel we waxed fat and kicked; our Manna, a spiritual food that came down from heaven, prepared for us by the Ministry of those Angels that pre­sided in the Church at the Reformation, because it was common, and our daily bread, it became loathsome to us: We grew wanton, and having taken a surfeit of the bread of life, we long'd for quails to be brought us out of for­reign Countries: We thought Abana and Parphar, Ri­vers of Damascus, better then all the waters of Israel. Men grew precise and squeamish; they would not wash and be clean, unless they might have Cisterns of their own hewing out; nor drink of the water of life, though it ran never so freely, unless it were conveyed to them in new Pipes of their own casting: Some there were that did strictly hold themselves to the Form of godliness, the Solemn Worship of God established in the Church, who notwithstanding in the looseness of their lives did shamefully deny the power thereof: Others there were [Page 32]that did pretend to be so over-born with the power of god­liness, that they would allow no Form at all for the re­gulation and exercise of it: All the innocent Ceremo­nies that had constantly attended the solemn devotions of pious Antiquity were look'd upon as the very dress and trimmings of Hypocrisie; Reverence in Gods Wor­ship was accounted superstitious; and the holy Incense of Morning and Evening Prayers no better then abomination. Even such of the people (which make up the greatest number of its adversaries) as never had judgment or wit enough to understand it, had yet malice enough infu­sed into them to deride and scorn the Holy Service of the Church: And as an evidence that this disease was grown desperate, our greatest quarrel was at those Physitians whose practice and prescriptions were the most probable means to reduce us to our Christian temper.

When I consider the carriage of the people Israel un­der Gods gracious dispensations, 2 Chron. 36.15, 16. methinks I see the Character of our English Nation in these late years. The Lord God of their Fathers sent to them by his Messengers, rising up betimes and sending; be­cause he had compassion on his people and on his dwelling place: But they mocked the Messengers of God, and despised his Word, and misused his Prophets, until the wrath of the Lord arose against his people, till there was noremedy. For when the Patient grows so raving, so out of temper, as to strike his Physitian, and throw away his Antidotes, there remain no ordinary methods that can cure him: And then the Bedlam, and the chain, the whip and the skrews, all the violences of a severe discipline are the best instances of our kindness. Such was the condition of Israel, Hosea 4.1, 2, 4. The Lord hath a Controversie with the Inhabitants of the Land, because there is no truth nor mercy, nor knowledge of God in the Land. By swearing, [Page 33]and lying, and killing, and stealing, and committing Adul­tery, they break out, and bloud toucheth bloud. Therefore shall the Land mourn: Yet let no man strive nor reprove ano­ther; for this people are as they that strive with the Priest. When sin begins to spread amongst a people, what re­medy does Almighty God use to apply to heal and stop it? there is the Authority of a Judge to oppose it, and the Reprehension of the Priest to give a check to it. But when God does inhibite these his Officers from using their Authority, and exercising their Jurisdiction, 'tis a sign that people is grown obstinate, shameless, and incorri­gible: When they grow so insolent as to contradict the Priest in his own office, wherein doubtless he is Gods Vicegerent, that people is past Grace, as it runs in the or­dinary Channel; and unless God useth some other me­thods of Discipline, there is no hopes of their amend­ment: So it follows in the Prophet,Hosea 4.5. Therefore shalt thou fall in the day. When they had the clear light of hea­ven shining round about them, the light of knowledge, and the light of comfort and prosperity, in this noon-day, Thou shalt stumble and fall, saith the Lord, and the Pro­phet also shall fall with thee in the night; the false Prophet shall be benighted and lose himself in the darknesse of his own vain imaginations; and I will destroy thy Mother, saith the Lord; the Church and Nation, from whose womb thou hast had thy birth, in whose bosome thou hast had thy breeding, and to whose blessings thou owest the procurement of thy prosperity. We may make Eng­land the Scene of that Prophesie as well as Jerusalem; for the whole Tragedy hath been acted over in all its parts a­mongst us, with a full solemnity.

God he took notice of our misdemeanours (under his most gracious dispensations) towards our Superiours, his Vicegerents, both Civil and Ecclesiastical, and he was [Page 34] wroth; and upon so great provocations as we were guilty of, he did to us as he had done to Israel, He delivered our strength into Captivity, and our beauty into the Ene­mies hands. That Ark, that Form of Gods Worship, that had procured such miracles of mercy for us in 88. and at the intended powder-plot; That Ark whose virtue had been so often tryed, to good effect, in times of war, pesti­lence and famine; And our Beauty, that Form of Solemn Worship, which rendred the Church of England amiable above all the Reformed Churches, and a true Copy of that Holy City, that New Jerusalem, which S. John saw coming down from God out of heaven, prepared as a Bride adorned for her Husband, Rev. 21.2. For our many provocations, He delivered This our strength into Capti­vity, and This our beauty into the Enemies hands: The glory was upon departing from our Israel; and I had al­most said, That the abomination of desolation was set up in the holy place: When the most magnificent House of God that we had in our Land was turned into a stable; and many men, yea many Priests (such was their Apostacy) had no more reverence for it then the very beasts that pe­rished by a strange vengeance inflicted, without doubt, upon that sort of Cattle for that Sacrilegious prophana­tion.

That Faction which had tyred out the patience of two great PrincesQueen Eli­zabeth and K. James. with Petitions, solliciting to have those Walls of Church-Government levelled, that Garrison dismantled wherein the Ark of God was in safe custody amongst us: They that so often attempted to fire it out with their Squibs of scoffing Pamphlets, and to batter it down with their paper bullets, for want of better Argu­ments; At last (assoon as opportunity and advantage favour'd them; for their rage could stay no longer) they assaulted it (how unlike Christs Lambs and the Ser­vants [Page 35]of the Prince of peace, I need not tell you) but with Swords and Pistols, Pikes and Cannons they assaul­ted it. And because this Ark could not otherwise fall into their hands, the chief Priest, yea and the Prince too, must fall before it, as a Sacrifice to their fury. And (which is more) that they might utterly extinguish our hopes, and cut off all possibility of its Restitution, as much as in them lay, they did cut off the Royal line that should protect it, and the succession of a regular Priesthood, that should minister unto it.

And now might the devout soul, that was pregnant with the passions of grief and love, fall in travel, and for want of other issue give birth to a lamentation, and name that Ichabod; for the glory is departed from Israel; and we the true Sons of the Church of England in the condi­tion that Israel was in, when they sate by the waters of Babylon and wept; they hung up their Harps, which were now grown uselesse; because their sorrows for the desolations of Zion, had silenced all their melody.

And yet we are call'd upon to believe that all these violences were design'd, but to shake the dust out of the Badgers skins, and to brush the Curtains, and to Reform the Tabernacle, that the pure gold of the A [...]k might shine the brighter in the simplicity of its own lustre. That is, just as the Souldiers came with Swords and Staves from the High Priests, to apprehend and secure the Lamb of God, and brought him before Pilate, out of kind­ness, that he might have the honour to clear and acquit himself.

But what became of the Ark of God in the midst of these disorders? Why, we heard of the same at Ephrata, Psal. 132.6. we found it in the wood: some harmless Country people would tell us some tydings of it; but it was in the wood; [Page 36] Solemnities. And yet as forlorn as it was, its Captivity was a punishment not only to the Jews, but also to the Philistims; to them that triumph'd over it, as well as to them that had lost the possession, and forfeited the blessings of it. The adversaries could not destroy it; nor could they court it into their assistance. The Dagon, which they set up for themselves to worship, fell before it, with the loss of hands and head, deprived not of strength only, but of counsel too. They provided a new Cart for it; such was the new Discipline, hewn out, and rudely put together by Mr. Calvin and others, in this last Century; and the Classes were the Wheels of it; and this the Fa­ction drove on furiously for a while, and stop'd not, no, not at the Red Sea, they drove it into a Sea of blood: but the Cattle that were yoked together, to hurry it away, were so unreasonable and head-strong, they could not a­gree, where, or how to set it up; and that they might not hurry it into utter ruine, God was pleased to look tho­row a frightful Cloud upon them,Exod. 14.24, 25. and took off their Cha­riot wheels, to trouble and discomfit them.

At last David, the King, being preserved and re­turn [...]n, by as great a miracle of providence as the Ark it self; in order to his own settlement, he gives order to prepare the Tabernacle for the settlement of the Ark; and summoneth all the heads of the Priests and Levites, with the Nobles and Elders of the people: So they brought the Ark of God, &c.

We are no less happy then they, in the decent situation of our Ark; I pray God we may be no less dutiful, in our gratulation for it. To which purpose, me [...]hinks every devout soul should be a breathing out that Quaere of the Psalmist,Psal. 116. Quid Retribuam, what shall I render un­to the Lord, for this great, this signal benefit done unto us? you can do no better than resolve with him; I will [Page 37]come into thy house with burnt offerings; I will pay thee my vows, Psal. 66.13, 14. which I promised with my lips, and spake with my mouth, when I was in trouble, for the Ark of God. And because God takes no pleasure in the flesh of beasts; nei­ther will he drink the blood of Bulls or Goats: but requires of us, a spiritual, a living and a reasonable Sacrifice; I beseech you therefore, brethren, by the mercies of God, Rom. 12.1. that ye present your bodies a living Sacrifice, holy, acceptable unto God, which is your reasonable service. Having nothing else that can be acceptable to him, who gave himself for us, we should have the same devotion, the same mind that was in the holy Martyrs; we should have our hearts and wills prepared; (if duly call'd to it) to be made a sacrifice by others; in the mean time, we should make an Oblation of our selves, have our whole spirits, souls and bodies, devoted to Gods service and the service of his Church. Such a devotion was in the great Apostle, Phil. 2.17. [...]. If I be offered up (as a libamen, a liquid oblation) upon the Sacrifice and Liturgy of your faith, I joy and re­joyce with you all: But,

Here is a twofold oblation recommended to us, by the example before us, in the Text. 1. A burnt sacrifice; And, 2. A peace-offering, and such we must offer, in a spiritual sense; and we must offer;

1. A burnt sacrifice; and that, upon a double account (as such sacrifices use to be offered up upon.) 1. To ac­knowledge Gods Power and Dominion, and Revere his signal Goodness herein demonstrated. David hath fur­nished us with a Psalm to this purpose, Psal. 124. (wherein the Church blesseth God for a miraculous de­liverance, of her self and the Ark of God, setled in her possession) If it had not been the Lord who was on our side: now may Israel say: If it had not been the Lord, who was on [Page 38]our side, when men rose up against us, Then they had swallow­ed us up quick: when their wrath was kindled against us, Then the water had overwhelmed us; the stream had gone over our soul. Then the proud waters had gone over our soul. Blessed be the Lord: who hath not given us as a prey to their teeth. Our soul is escaped as a bird out of the snare of the fowler: the snare is broken and we are escaped. Our help is in the name of the Lord, who made heaven and earth. Non nobis Domine, non nobis; therefore not un­to us, Lord, not unto us: but unto thy name be the praise: Thou art worthy to receive glory and honour and praise: but to us there belongeth nothing but shame and confusion of face; for we contributed only to the reproach and cap­tivity of Gods Ark, and solemn worship; its happy restitu­tion and settlement we ow to thy signal power and good­ness; great and marvellous are thy works, Lord God, Al­mighty: just and true are thy ways, thou King of Saints. Who shall not fear thee, O Lord, and glorifie thy name! Rev. 15.3, 4.

2. A second design of our spiritual burnt sacrifice must be to make an atonement for those miscarriages which for­feited our interest in the Ark, and betrayed it into capti­vity. It was good advice of the Priests and Diviners to the Philistims, when they consulted them about retur­ning the Ark of God;1 Sam. 6.3. Oh! send it not away empty, said they, but in any wise return God a trespass-offering with it; that you may be healed. The captivity of that Ark wrought a strange conviction in the Philistims, as well as in the Jews. The Philistims saw clearly they had no reason to triumph in this defeat they had given Is [...]ael; for though they had won the field, they had got no Victory; they had taken the Ark indeed; but they had made no conquest of it; for it fell upon the Reer of them, and smote them in their hinder parts, it discovered so much of their nakedness, and turn'd their inside so much outward; [Page 39]and put them to so much shame and anguish that they were glad to send it back with a trespass-offering, and beg to be, reconciled to it; the Israelites they were instructed likewise that it was not out of ill will to the Ark, nor for want of strength in God, that the Philistims prevailed to take it captive: but only out of a just indignation, to revenge the prophanation of that sacred Instrument, which was the visible obsignation of his grace and favour to them. And when God was about to suffer his holy Tem­ple to be defiled, upon a like account, he sends his people to be schooled by that example, Jer. 7.11, 12. Is the house that is called by my name become a den of robbers? be­hold I have seen it. But go now to my place, which was in Shiloh, where I set my name at the first; and see what I did to it, for the wickedness of my people Israel. And because of your wicked works, I will therefore do to that house that is called by my name, as I did to Shiloh. Is there any here amongst us, that can plead not guilty? hast not thou prophaned the Ark of Gods Worship, that was a­mongst us? hast not thou been unthankfull for it? hast not thou been unfruitfull under the Ministry of it? there is no person in this Congregation, if he be of a competent age, but his heart will tell him, that he did contribute something to the captivity of this Ark. If we had as much ingenuity, I am sure we have as much cause, as Mr. Bradford, in the Book of Martyrs, had; or as the Christians, that were banished in Q. Maries days, had, to accuse our selves, for our wilful betraying the honour of our Religion and the interest of the holy Gospel. We may all say, For my sins, and for thy sins, was the Ark, the solemn worship and service of God t [...]ken captive; and upon this account, it becomes our duty to present a burnt sacrifice for our atonement, now upon its restituti­on. But wherewith shall I come before the Lord, and how [Page 40]my self before the most high God? Mic. 6.6. the Psalmist hath resolved us, Psal. 51.17. A broken and a contrite heart, O God, thou wilt not despise. This is our burnt sacrifice.

2. But to this we must add a peace-offering; and that must consist of a double ingredient. 1. A dutiful sub­mission to this settlement of the Ark. And, 2. A joy­ful gratulation for it.

1. A dutiful submission to it. In the the 24. Psal. we find the people invited to a solemn reception of the Ark;Psal. 24.7. Lift up your heads, O ye gates, and be ye lift up ye ever­lasting doors, and the King of glory shall come in. Fuit be­neficium Dei non vulgare, saith Mr. Calvin, quod Deus visibili symbolo in medio ipsorum residebat, In Psal. 24.7. coeleste (que) suum domicilium volebat in terrâ conspici. See 1 Kings 8.6, with 11. It was no ordinary favour of God, that he would reside amongst them in a visi­ble representation, and suffer his sacred habitation be seen on earth; it should be their ambition therefore and zeal to entertain it. Therefore lift up your heads, Oh ye gates, and the King of glory shall come in: but what are those gates that should be so solemnly opened for the admission of the King of glory? Sub ratione typi fuerunt portae Tem­pli, Ames. in Psal. 24.24. 1 Kings 8.6, 11. saith Amesius, Reipsâ vero sunt fi­delium corda, Isa. 66.1, 2. they were the gates of the Temple in type: but the hearts of holy men in reality; they are the Tabernacle, that Gods Ark and worship should reside in. We must therefore inwardly, in our very hearts and souls, submit to this outward settlement of it, in the Tabernacle or Church of God; and this upon a four­fold Consideration.

1. In regard of the place where the Ark is setled: not in Barnes or Stables, not in a Forreign far distant place; 'tis within thy Neighbourhood, and yet appropriated to this service. Though God be not confin'd to any place; [Page 41]though he hath not chosen any peculiarly to put his Ark in, as among the Jews; yet, for our sakes, he delights in such places as our devotions have made his propriety; The Lord loveth the gates of Zion more then all the dwel­lings of Jacob; and in compliance with him herein, the devout soul cries out, Lord I have loved the habitation of thy house, and the place where thy honour dwelleth; and, the Zeal of thy house hath even consumed me; and, make not my Fathers house a house of Merchandize: it is obser­vable, though our Saviour, in the first year of his Mi­nistry, foretels that all inclosures should be thrown open, and the worship of God no longer be confined (as it had been) to Jerusalem, Joh. 4.21. yet, to signifie, that he would still (for all that) accept and own places dedicated to his solemn service, all the world over, in the fourth year of his Ministry, he makes his claim, and vindicates the honour of his own interest, Mark 11.17.

2. We must submit to this settlement, in regard of the Authority by which it is setled; here are, David, and the Elders, and the Captains of thousands; the King, the No­bles, and the Representatives of all the Commons of Eng­land; what comes to us derived in so full a current of Authority, (not to speak of the miraculous restitution of this Authority,) should prostrate every private judgment and make the passions, interests and opinions of all men, stoop before it. There is a necessity laid upon us, yea and a wo will betide us, if we submit not. Let every soul be subject to the higher powers, Rom. 13.1. Nay, ye must needs be subject, and that not only for fear of wrath, but for conscience sake, Ver. 5. and there is another sake no less considerable to engage you, the Lords sake: 1 Pet. 2.13, 14. Submit you selves to every ordinance of man, for the Lords sake; whether it be to the King as Supream, or unto Governours, as those that are sent by him, for the punish­ment [Page 42]of evil doers, and for the praise of them that do well. Time was, when an Ordinance (not so venerable as that S^t Peter speaks of) did signifie something with you; when lesse then one link of that threefold Cord of Authority would serve to engage and yoak you to draw the Ark aside; if you will not now submit to the Settle­ment of it, upon the obligation of those Laws which come to us, in the greatest solemnity that a just and full Authority can recommend them by, I shall say no more but this, that your Consciences are strangely blinded, and they are prodigiously perverse and obstinate. And yet this is not all; For,

3. We must submit to this Settlement, in regard of that Ministry under which it is sotled; these are not like those false Prophets, which come in sheeps clothing: but inwardly they are ravening wolves. We know them well enough by their fruits: these are contented to subsist upon that portion which the Laws of God and man al­low them; and would not be Pensioners to your Purses, lest they should be tempted to fl [...]tter you and betray your souls; for they seek not yours, but you. These are n [...]ne of Jeroboams Priests, the meanest Mechanicks amongst the people, set up by an Usurper, to entertain the devotions of the people, in the worship of his Calves, left b [...] [...]aving recourse to Jerusalem, to the Ark of God and the Priesthood that does attend upon it, they should be invited to their duty, and return their Allegiance to their Sovereign. This Hierarchy, that now attends the Ark and worship of God, did not arise up of it self, as the heads of Factions many times do, or out of the bot­tomlesse pit (which is no better a Pedigree;) but it derives its Mission and Authority (as it should do) in a visible line of succession from Christ and his Apostles; and is most Conson [...]nt to the pattern in the Old Testament; where, [Page 43]as we are told by the Apostle, the Synagogue was a Type or Shadow of the Christian Church, Heb. 10.1. where likewise God did promise, that, for the service of this Church, (being made up for the most part of Gentiles) He would take of the Gentiles, and make them Priests and Levites to himself, Isa. 66.22. by which legal name [...] (of Priests and Levites) what doth he understand, but such as we call Presbyters and Deacons? upon which grounds the Antient Fathers presum'd a correspondence be [...]ween that Hierarchy of the old, and this of the New Testament. And if we look into the Degrees of this Hierarchy, we shall find they run parallel, See Clavi Tra­bales, p. 117. in their agreement, wi h those designed, of old, to Minister unt [...] t [...]e Ark of God. There was Aaron answerable to Christ, Eleazar Numb. 3.32: Neh. 11.10, 11, 14. to Archbishops; Princes Ezr. 8.24; 29. of Priests ^b to Bishops; Pri [...]sts to Presbyters; Princes Neh. 11.16, 22. of Levites ^c to Archdeacons; Le­vites to Deacons; Nethinims to Clerks and Sextons.

Is it not probable t [...]en that God will bless and accept of a Ministery of his own institution and allowance,1 Chron. 15.12 ra­ther then one of our fond contrivance? and [...]eeing the saving efficacy of the Ministery depends wholly upon Gods blessing and gracious acceptation; are we not high­ly concern [...]d to submit to that Ministry which derives its Original regularly from God, and upon that account hath the fairest title to his blessing and acceptation? if this be not inducement enough, we have an obligation l [...]id upon us from his command, Heb. 13.7. Remember your Prelates, your guides, which have the rule over you, who have spoken unto you the word of God, whose faith follow, considering the end of their conversation: and Vers. 17. Obey them that have the rule over you, and submit your selves; for they watch for your souls, as they that must give an account; that they may do it with joy, and not with grief, for that is unprofitable for you.

4. There is one Consideration more that should in­duce you to submit to this Settlement of the Ark, and that is the solemnity with which it is setled. Besides the Type and Pattern for it, in the Old Testament, there a [...]e four general Rules left upon Record by the Apostle, for the direction of Prelates and other Superiours, in setling the Ark of Gods solemn worship.

• 1. That all be done to the glory of God
  1 Cor. 10.31.
• 2. That all be done to the edification of the Church of Goa
  1 Cor. 14.26.
• 3. That all be done decently and worthily
  1 Cor. 11.27, 29.
  ; as becomes the service we perform, and the Majesty we adore
  1 Cor. 14.40.
  .
• 4. That all things be done, [...], according to order.

1 Cor. 14.40.These Rules are observ'd in our Settlement. 1. And first of the last of these. It belongs unquestionably to the Office of Ecclesiastical Governours to set things in Order; so S^t Paul in the Church of Corinth, 1 Cor. 11. ult. The rest will I set in order [...]. when I come; so Ti­tus in Crete (an Island that had 100 Cities in it) for this cause I left thee in Crete, that thou shouldst set in order [...]. the things that are wanting, or left undone, Tit. 1.5. and it was not left to every mans choice, whether he would submit; such as did not observe these Orders were pu­nished by the censures of the Church, 2 Thes. 3.6, 14, 15. Now we command you brethren in the name of the Lord Jesus Christ, that ye withdraw your selves from every bro­ther that walketh disorderly, [...]. and not after the tradition which he received of us. But when Order is kept, it is matter of satisfaction to the Apostle, so he tells the Co­lossians; for though I be absent in the flesh, yet am I with you in the Spirit, joying and beholding your order. It can­not be denied,Col. 2.5. [...]. but this Rule is observed amongst us, in the Settlement of the Ark; the solemn worship and ser­vice of God is setled by Order; And,

2. It is setled decently: is it decent to be uncovered [Page 45]in the presence of a Magistrate, and is it not decent to be so in the presence of the eternal God? is it decent to kneel when you tender a Petition to your Prince, and is it not decent to do so when you Petition the King of Kings? is it decent to rise up and bow the head, when you make an acknowledgment to your Superiours; and is it not decent to use the like reverence, when you address your recognitions and homage to him who is Lord over all, blessed for ever? is not external bodily wor­ship required in the second Commandment? Is it not your duty, are you not called upon in holy Scripture, to worship the Lord in the beauty of holinesse? And what doth the Church of England require of you but this, in her solemn service? And,

3 Is not the Settlement of the Ark, according to the third Rule, for edification? I hope there are none so im­pudent as to deny it of the Prayers themselves, and those Portions of Scripture, & Hymns appointed in this Service: these are not non-sense, they are intelligible and for edi­fication; and for the rest, the Gestures and Ceremonies, I shall make it clear to you. We kneel at our prayers, to signifie, that we are in want; and that we are humble Petitioners to a Divinee Majesty. We stand up at the Gospel and the Cre [...]d out of Reverence; not only to sig­nifie, that we will stand fast in the profession of our Faith: but to intimate also, that we esteem that profession ve­nerable Jam. 2.7. We bow at the Name of Jesus, to assert his Deity, and that he is to be adored, [...]s Mediator, in his Humane Nature, wherein he doth accomplish the work of our Redemption, and so effectually becomes a Saviour. We kneel at the Sacrament, that the Ceremony may be a memento to us of Christs real presence in those dreadful Mysteries; and put us in mind to invoke his blessing and assistance in the action. Wherein the Crosse in Bap­tism [Page 46]doth edifie, I need not tell you; you are told, as of­ten as it is used, what it signifies; it is a token that we should not be asham'd to confess the faith of Christ crucified See S. Mark 8.34, with 38:. How the Surplice, the fine linen, serves unto edification, you may learn of the Psalmist; whose Prayer as well as insinuation it is,Psal. 132.9, 16. that the Priests be clothed with righteous­nesse and salvation, that the Saints may shout for joy. And does not the Ring in Marriage edifie? doth it not give a lesson to the married Couple? It doth teach them, that the love and fidelity plighted to one another should be inviolable and endlesse. That very order of reading the second Service in the Chancel, at the Altar or Lords Table (where it is used) does signifie something to our edification; for you must know, that part of the Solemn Service does belong to the Communion; which the piety of antient times frequented, at le [...]st, every Lords day; now this practice, if it cannot sh [...]me us out of our neg­lect and carelessness, yet it will put us in mind, that it is our duty to draw nigh unto God in that sacred Ordinance; and it may heat us into some holy and passionate breath­ings after it: which is a spiritual kind of communion. In short, let the Solemnity, wherein the Ark is setled a­mongst us, be well and duly considered, and there is not a circumstance, but h [...]th something of decency in it, and a tendency to the use of edifying, according to the Rule of the Apostle.

4. And for the glory of God, which is the prime and fundamental Rule of all; every thing hath a tendency to th [...]t: and if I could conceive how any one Ceremony in use amongst us does tend to Gods dishonour, with the leave of Authority, my own hand should be the first up­on it, to pluck it off the Ark.

But indeed there is not a Church in all the world that hath those glorious advantages that this Church of Eng­land [Page 47]hath; where there is such a beauty of holinesse; where there are such decencies of external splendor to set off the efficacy of her essential purity. And when I speak of exter­nal splendor in the service of God, do not take offence at it; for the Ark under the Old Testament did put off her Wilderness habit, her old Tabernacle, with the Curtains of Goats-skins, when it came to be setled, in a state of peace and prosperity, in Jerusalem: and so should the Church of God do under the Gospel. Rev. 12.6. She is indeed resembled to a woman fled into the Wilderness, in the times of perse­cution: but afterwards, when Constantine the Emperour became a Christ [...]an, and a nursing Father to the Church, then we find her decked and trim'd up as a Bride adorned for her husband, Revel. 21.2. The Kings daughter is all glorious within, and her clothing is of wrought gold; this is a Prophesie of Christs Spouse, his Church, under the New Testament; Psal. 45.13. &c. She shall be brought un­to the King in rayment of needle-work; and the Virgins that be her companions shall bear her company; with joy and glad­ness shall they be brought, and shall enter into the Kings pa­lace; and this leads me from the first part, or ingredient, of our Peace offering for the Arks happy settlement [our dutiful submission to it;] to the Second.

2. Our joyful gratulation for it: And now I must call upon you, as the Psalmist doth, O go your way into his gates with thanksgiving, and into his courts with praise: Take the Psalm, bring hither the Tabret, the merry Harp, with the Lute; blow up the Trumpet, as in the new moon. When the Ark of God was solemnly setled, the people of God had their joyful gratulations; for they cried out,Psal. 132.8; 9. Arise, O Lord, into thy rest, thou and the Ark of thy strength: Let thy Priests be In their Priestly habits, clothed with righteousnesse: and let thy Saints shout for joy; and shall not the Saints under the Gospel rejoyce as much at the setling of the Christian [Page 48]Ark?Rev. 19.6, 7, 8. S^t John informs us of a Revelation he had to this purpose; I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thundrings, saying, Allelujah; for the Lord God omnipo­tent reigneth: Let us be glad and rejoyce, and give honour to him; for the marriage of the Lamb is come, and his wife hath made her self ready. And to her was granted that she should be arrayed in fine linen clean and white; for the fine linen is the righteousnesse of the Saints: so we render it, but very improperly (as the learned have observed) it signifies rather the Ordinances of the Sanctuary, the ha­bits of the Priests under the Law; and by way of allu­sion, it is an intimation of the priviledges of the Church, See Dr. Ham. Annot. on Rev. 19. and the decent solemnities of Gods publick worship and service under the Reign of Constantine. And if they did so thunder out their gratulations then for such a happy settlement, why should not all good Christians do the like now? If you have not motives enough without you, have you not enough within you?

1. Where is your love to the Ark of God? do not all the friends of the Bridegroom and Bride put on their wedding garments, and rejoyce to attend the solemnity of their espousals! the Spouse of Christ is now put into her wedding garments, and rejoyce to attend the solemnity of their espousals! the Spouse of Christ is now put into her wedding dress amongst us; if we have any love to Bride or Bridegreom, we cannot chuse but rejoyce, and put on our festival robes, the garments of praise; at least festival affections; I will lift up my hands to thy testimonies (kept in the holy Ark) which I have loved: love will make a man lift up his [...]ands, to blesse God and himself too; God for the settlement; and himself for the enjoyment: But,

2. If thou hast no love to the Ark, hast thou no inte­rest in it? interest will beget love, and kindle joy; we see this in all relations; in the parts of the body, in re­ference to their fellow members; if one member be ho­noured, [Page 49]all the members rejoyce with it; we see it in the woman, in reference to her money; rejoyce with me, for I have found my groat, which was lost; in the Father, in re­ference to his Son; it was meet we should make merry and be glad; for this my son was dead, and he is alive again; he was lost, but is found: Hast thou any interest in the Ark? that interest will kindle joy at the prosperity of it. The children of Zion will be joyful in their King, if he be their King, and in the decent setttlement of his solemn worship: But,

3. If thou hast no interest in the Ark, hast thou no need of it? they that go down to the sea in ships, and are tossed which storms and tempests, and are in jeopardy, and within an inch of death every moment; their needs teach them to value the securities of the haven, and to bless God for their arrival at it. Hast thou no need of the Oracle (upon this Ark)? hast thou no doubts to be re­solved, no fears to be removed, no jealousies to be cal­med? hast thou no darknesse, neither upon thy minde, nor upon thy heart? hast thou no need of light to clear up thy knowledge or thy comfort? that light must shine forth for thy satisfaction out of the Oracle: hast thou no sin, no guiltiness about thee? dost thou not want expia­tion and pardon? that must come, if it comes regularly, if it comes at all, it must come from the Mercy seat of the Ark: art thou not weak and feeble? hast thou no sense of thy infirmities? dost thou not want strength; strength for protection and assistance? this must be brought to thee upon the wings of the Cherubims, that attend the Ark; God must send thee help from his holy place, and strengthen thee out of Zion: And then,

4. The advantage thou receivest from the Ark will engage thee to congratulate its solemn settlement. It is the Ministry of the Ark that doth abolish sin, and tread [Page 50]Satan under thy feet, and make thee wise unto salvation; oh that men would therefore praise the Lord for his good­ness, Psa. 108.21, 22. and declare the wonders that he doth for the children of men: let us not be like the beasts in Noah's Ark, unsen­sible of the Sanctuary that did preserve them: let such as love the Lords salvation, and the se [...]tlement of the Ark, that brings it, say always, The Lord be praised.

These are the oblations that we should make; the burnt sacrifices and peace-offerings, which we should offer before the Lord.

But if this be our duty, what meaneth then this bleating of the Sheep in mine ears, 1 Sam. 15.14. and the lowing of the Oxen which I hear? In Rama there is a voice heard, lamentation and weeping, Mat. 2.18. and great mourning. Some passionate people there are, whose zeal is too hot for their knowledge, that weep for the Ark, and will not be comforted; as if it were not well setled, and instead of joyning with us in our gratulations in our peace-offering, they are ready to put the whole Kingdom into a new flame; and, if they had opportunity, would make all the dutiful Sons of the Church a burnt sacrifice to their Fury.

Why what is the matter? they love the train and throng well enough, but not the dance; they would have the Ark, but not the Hierarchy; the Mercy seat, but not the Rod, unless it be in their own hands; they would have the Oracle, but not the Musick and the Ephod; the Covenant they would have too, but with such new Ar­ticles of their own addition, as would destroy that whole solemnity and glory of Divine Service. If the Ark may not be allowed to be hurried along in their new Cart, and set up in their Consistory, they had as liff it were still in the Camp of the Philistims. The glory is departed (they will cry out) if it shines not to give countenance to their designs, and lustre to their reputations: They had ra­ther [Page 51]it should wear the rough badgers skins, the course ha­bit of the wilderness, than be inthron'd in a Tabernacle of Davids setting up, though he hath the allowance and ap­probation of Almighty God for it: but will that Hierar­chy overthrow the Ark now, that did then attend it by divine appointment? will those decent Ceremonies and Solemnities disgrace it now, that were thought then to adorn it? Or did the Ark do better service to mens souls, or to this Kingdom, when it was lately hurried upon their new Cart, then formerly it had done, when it moved regularly upon the old Priests shoulders? if you will but, with an impartial eye, reflect upon the horrour of fire and sword, the desolations of spoil and rapine, the expence of blood and treasure, that hath been of late amongst us; and weigh well upon what account these confusions raged, for so many years together; I shall refer the determination of this Question wholly to your selves.

But it will be objected to me:Objection. You tell us of pomp and ceremony, of splendour and solemnity in Gods Service; and we look upon all such things as legal types and sha­dows that are vanished at the rising of the Sun of Righte­ousness; and we conceive our selves to be freed from them by the Charter of our Christian Liberty; for we are not under the Law, but under Grace: Nay, for us to ob­serve such things were to perform what we suppose to be Will-worship and unwarrantable; and therefore our Con­sciences do take check at it, being afraid the Lord should upbraid us, as he did the Israelites, Isa. 1.12. Who hath required these things at your hands?

But stay, do these men understand their own objecti­on?Solution. Of what things speaks the Prophet that? Doth he not speak of their Sacrifices and burnt offerings, of their New Moons and Solemn Feasts; yea of their very Sab­baths [Page 52]and many Prayers? And did not God require the observation of these things at their hands? Most certain­ly he did. The exception therefore that God takes there is not made to the things themselves, no, nor yet to the requiry of them: To what then? Why, to the gross Hypocrisie and the foul indignity of the persons that did perform them.Zach. Ursin. Comment. in Isa. 1. pag. 30. Requirebat Sacrificia, & alias Ceremo­nias, & approbabat tanquam Cultum sibi placentem, quate­nus fiebant eo modo & fine in quo ipse praeceperat; nempe in vera fide & paenitentia, & tanquam horum adminicula & exercitia: Ut per Ceremonias adduceretur ad Christum & ipsius beneficia quae per illas significabantur. God did re­quire Sacrifices and other Ceremonies, and approved them as a Service acceptable to himself, as they were performed after that manner and to that end that he prescrib'd them: When they were the off-spring and the exercises of a true faith, and led the devotions of the people unto Christ and his benefits: But if you take the external rite without the internal piety, the ceremony stript of all faith and fear, repentance and humility, obedience and thankfulness; so it was but as a perambulation in the Sanctuary; it gave God no satisfaction; in that sense, it was not of his institution, it was but a prosane wearing out of the Pavement; and who hath required this, that you should thus tread my Courts, v. 12. And, if this be required, yet, who hath required it at your hands, whose hearts are so full of hy­pocrisie, whose hands are so full of bloud? But wash you, make you clean, put away the evil of your doing from before mine eyes, &c. Then come and welcome; through faith and repentance your Sacrifices shall procure you atonement and acceptation; for though your sins be as scarlet, they shall be as white as snow, though they be red like crimson, they shall be as wooll, Isai. 1.18. But,

2. In matters of Religion, in matters that do relate to [Page 53] divine Worship, some things are allowed and approved, and rewarded by Almighty God, for which he hath given no particular Commandment: 1. There were voluntary oblations, and free-will offerings allowed of in the LawLevit. 7.16.. And 2. David, in this his attendance upon the Ark, wore a linen Ephod, to shew his devotion in this Religious Service, as the English Annotations"†" on 2 Sam. 6.14. See them on 1 Sam. 2.18. & on Judg. 8.27. (recommended by the As­sembly of Divines) do acknowledge; and yet that gar­ment was prescribed for none but the Tribe of Levi. 3. It was also a piece of voluntary devotion that David built this Tabernacle, and that he designed to build such a magnificent Temple for Gods publick and solemn Wor­ship; and yet, though He had given no order for it, God was pleased with the design, and approved of his pious re­solution; For Solomon tells us1 King. 8.18. The Lord said unto Da­vid my Father, Whereas it was in thine heart to build an House unto my Name, thou didst well in that it was in thine heart. Here was no Command 2 Sam. 7.7. 1 Chron. 17. for this, yet it was so acceptable, that God rewarded him in his posterity2 Sam. 7.11. See 1 Chron. 17.: The Lord telleth thee, that he will make thee an House. By which promise it is evident (as the English Annotatorson 1 King. 8.18. do confess) that God approved this purpose of David; and they adde, That this instance sheweth that a man may without sin intend to do that (for the greater solemnity of God's Worship and Service; for that was the design) which God hath not purposed and determined to be done. And as a farther Testimony of Gods acceptation of his pious, though voluntary intendment, God vouchsafed him an extraordinary assistance for the delineation of the model of this House, and the regulation of all things and persons, Vessels and Instruments, Offices and Officers imployed a­bout Gods Service therein; the Pattern of them was sug­gested to him by the Spirit, 1 Chron. 28 12, 13, 19. 2 Chron. 29.25. 4. In the New Testament St. Paul's [Page 54]advice for coelebacy, 1 Cor. 7. or single life, had reference to Reli­gion and the service of God; for he recommends it, not out of a carnal respect, or for a temporal advantage only, to avoid trouble in the flesh, Vers. 18. but for a Religious, a Spiritual emolument, that they might attend the service of God without distraction; Vers. 35. but for this, he tells the Corinthians, he had no command of the Lord to warrant him;Vers. 25. Yet, saith he, I give my judgement as one that hath obtained mercy of the Lord, to be faithful: he doubts not but God allows of his judgement, and approves of his direction, for the advancement of devotion, in that particular.

Nay, 3. God doth not only allow and approve, but also reward such a voluntary piety; works undertaken to promote his service, when there is not the engagement of any Precept, nor so much as the recommendation of any Councel to perform them. David is an instance for this, as hath been acknowledged by the English Annotators. To which I may add S^t Paul; he might have challenged some Milk, and some Fleece from the Flock he fed, to clothe, refresh and support himself; that he waved this li­berty, and was not chargeable to the Corinthians, but preached the Gospel freely; he modestly gloried in it, as a matter highly rewardable, 1 Cor. 9.15, 18.See Dr. Ham. Annot. ad 1. Cor. 9.17. Gloriationem autem appellat, gratis praedicare, & pofitos terminos tranfilire. Theodoret. Gloriationem di­cit, ut ipse ex propria liberalitate id praeftet: nam quòd Domini praceptum tanquam fidelis ser­vus exequatur, non exissimat al suum praeclarum facinus pertinere. Oecumen. Et Paulò post; in quo est praeclara merces & gloriatio? in co quòd quum Evangelium ut jussi [...] sum praedicave­rim, nibil tamen ex praeditatione acceperim, ne tantum quidem ut inde vivere possum: sed fine sumptu & gratis meum exhibuerim ministerium. Ibid. vide plurs..

What command had Mary Magdalen Luk. 7.38. to wash Christs feet with her tears, and wipe them with the hairs of her head? what command had she to pour that precious cintment upon Christs head, Mark 14.3. which the Law did allow her to imploy to other uses? and yet because these were real emanations [Page 55]of her greatLuk 7.47. love and proceeded from a true devotion, Christ became her Advocate for this will-worship Mark 14.5, 6.; and did not only comfort her with a personal Absolution, [thy sins are forgiven Luk. 7.48.;] but dismiss'd her with a bles­sing, [thy faith hath saved thee, go in peace Luk. 7.52.;] and re­warded her too, with a Name no less precious than her ve­ry cinement Eccles. 7.1. Joh. 1 2.3.; for the sweet Savour thereof he hath cau­sed so to be diffused by a solemn Ministry, that it might perfume the whole Church. What her piety had volun­tarily devoted to his burial, such was his graci [...]us accep­tation, he turn'd it into an everlasting Monument of her honour; for, verily I say unto you, wheresoever this Go­spel shall be preached throughout the whole world, this also that she hath done shall be spoken of for a memorial of her, Mark 14 9.

But I must tell you, that such voluntary devotions must be guarded with a double caution. 1. They must not consist of a thing unlawful, nor have any ingredient of forbidden fruit in them;Isa. 66.3. for that were as great an abo­mination under the Gospel, as the cutting off a dogs neck, or the offering of swines blood, under Moses Law, instead of sacrifice.

2. They must not be imposed (however they be re­commended, I say) they must not be imposed as Gods commands, nor perform'd out of an opinion of their ne­cessity, upon that account; for that is perfect Dogma­tizing, a Teaching for [necesary] Doctrines, [or Ordi­nances of Christs institutions] the Traditions of men; which is absolutely unlawfulMat. 15.9. Mark. 7.7. Col. 2.20. See D [...]. Ham. Tract. of Will­worship, with the Defence of it against Mr. Cawdrey.. Such a conceit as this would have marr'd Mary Magdalens box of onitment, and have caused it to send forth a stinking savour Eccles. 10.1.: but offering it out of a pure and free devotion, without any such opinion, Christ did both value and reward it.

Suppose we then, that there be some things in the [Page 56] Solemnity of Gods Publick worship, that he hath not required; is it not enough (as long as he hath no where forbidden them, nor entred any caution to their preju­dice) is it not enough, I say, that I have the approbation of my own Conscience? is it not enough, that I am able to say, I have used my best judgement, and herein I have found mercy of the Lord to be faithful? if this be not enough, is it not enough that I have Gods acceptation? is it not enough that I can hear God saying to me secretly, as he said sometimes to David upon a like occasion, by his Pro­phet, it was well that it was in thy heart? is it not enough that God is ready to reward this my freewill-offering, my voluntary devotion? But,

3. Besides, we have the quity of a Divine Law, upon a parity of Reason, for our warranty, in this our practice; and this ought to be of great force with us. For, 1. as far as I can perceive, this is the firmest ground that the observation of the Lords day relies upon. There are some insinuations for it indeed, in the practice of the A­postles, as their meeting together on that day, to make Collections, and the like; but these will not amount to the authority of a Precept. The Sabbath of the Jews without all pesadventure, was Typical, Heb. 4.4. &c. therefore abolished; hereupon the Apostle exhorteth the Colossians. Let no man judge you in meat or in drink, or in respect of an Holy-day, or of the new moon, or of the Sab­bath-days, which are a shadow of things to come: Col. 2.16, 17. But that God should be solemnly worshipped, still, upon several accounts; and that some time should be set apart for that worship to be performed in, there is a parity of Reason for it; and so, upon that ac­count, the equity of the fourth Commandment doth still bind us.

And, 2. The strength of the Apostles Argument for [Page 57]the maintenance of the Gospel-Ministry (as far as I can discern) relies chiefly upon this bottom. Do ye not know that they which minister about holy things, live of the things of the Temple? and they that wait at the Altar, 1 Cor. 9.13, 14. are partakers with the Altar: even so hath the Lord ordained, that they which preach the Gospel should live of the Gospel: We can find no such Ordinance, as this is, of Christs positive in­stitution, under the Gospel; that which the Apostle speaks of, therefore, must be an Ordinance emergent out of the equity of the former Law of God, upon a pa­rity of Reason. Under the Law God thought it equita­ble, that such as waited at his Altar, and devoted their time as well as their soul and strength to his service, should have some setled maintenance allotted them; and their attendance upon the several parts of their holy Of­fice requiring nothing less, but rather much more dili­gence and attention, under the New, than under the Old Testament, the equity of that Divine Right stands in full force, and should prevail for an honourable support of the Ministry, at least, as much now as it did then.

And, 3. Whether the Right and Title that the In­fants of Believers have unto Baptism doth not ultimate­ly relie upon this foundation, let the learned judge. Gods Law intitled them to the Sacrament of Circumcision, up­on the account of that faith which had engaged their Parents unto God, in the holy Covenant; the equity of that Institution, upon a parity of Reason, extends to the benefit of such Infants as are now born of Christian Pa­rents; and that speech of S^t Peter, Acts 2. imports no less,Vers. 38 39. Repent, and be baptized every one of you, in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the holy Ghost: for the promise is unto you and to your children.

Now to apply these instances to our purpose; I de­mand, [Page 58]1. Was there a solemn external worship of God re­quired under the Law, or no? 2. Was it acceptable and pleasing to Almighty God, yea or no? if it were (which cannot be denied;) then I demand, Further, 3. upon what account was that service required? was it upon the account of Gods Supream Dominion and Sovereignty on­ly? or upon the account also of his Benefits, his works of Creation, Preservation and Redemption? that it was upon this double account is evident, Psal. 29.1, 2. Give unto the Lord, O ye mighty, give unto the Lord glory and strength: give unto Lord the GLORY DUE UNTO HIS NAME: worship the Lord in the BEAUTY OF HOLINESSE: and Psa. 150. Praise ye the Lord, praise God in his Sanctuary: praise him in the firmament of his POWER praise him for his MIGHTY ACTS: praise him according to his EXCELLENT GREAT­NESSE: praise him with the sound of the Trumpet, praise him with the Psaltery and Harp: praise him with the Tim­brel and Dance: praise him with stringed Instruments and Organs.

Well, did God require to be woshipped so reverently and so solemnly, then, upon this account? why, how comes God to lose his Title? how come these accounts to be altered? hath God, under the New Testament, gi­ven out a dspensation unto dust and ashes to be insolent and saucy with him? and in his own house, and in his solemn and publick worship too? or is Gods Dominion less Sovereign? is his Majesty less Glorious th [...]n it was? or did not he make us, but we made our selves? if we be his creatures, if we be the sheep of his pasture, then the invitation of the Psalmist lays hold upon us:Psal. 95.6. O come, let us worship and fall down, and kneel before the Lord our Maker: if we do not, the Elders that are before the Throne of God will shame us out of our irreverence; for they fall down before [Page 59]him that sitteth upon the Throne, and worship him that li­veth for ever and ever, and cast their Crowns before the Throne, saying, Thou art worthy, O Lord, to receive glo­ry and honour and power; for thou hast created all things, and for thy pleasure they are, and were created, Revel. 4.10, 11.

And hath he not redeemed us too? and what is the sum of our redemption? was it our bodies only, out of a temporal thraldom, to be put into the possession of a land that flows with milk and honey? was this all? hath he not redeemed our souls too, from the powers of darknesse, and the wrath to come; to inherit the blessings of eternal joy and glory? hath he not thus redeemed us? and how was this redemption wrought? by a force of Arms, or of Love? by exchange of money, or the price of his own blood? if it be so, and so it is, then certainly, here is all the equity in the world, that we should pay him the homage of a most reverend and solemn worship; equity for it, upon a parity of reason, shall I say, nay upon a Supe­riority, nay upon the highest Supremacy of Reason; we know he hath done more for our, then he had then done, for the redemption of Israel; for ye are bought with a (better) price; therefore glorifie God in your body, and in your spirit, which are Gods, 1 Cor. 6. ult.

If this be not sufficient; it is further considerable, that Christ, who came, not only to be a light unto the Gentiles, but to be the glory of his people Israel; as he was born of that Nation, and lived regularly under their Law, and observed their pious customs; so his design being to Re­form what was amiss, and heighten what was imperfect, that he might not seem to set up an absolutely new Church, he had an eye to the Rites and Usages of the Jews, in all his Institutions; what he found had been taken up in common practice amongst them, he accom­modated [Page 60]to his own purposes, making as little change or variation both in point of Government and Ceremony, See Dr. Ham. Quaeres, pag. 176. &c. as the nature of the Gospel, with the State and establish­ment of his Kingdom, would admit of. Thus, his Election of Disciples, to wait constantly upon him, was answerable to the Disciples of the Prophets amongst the Jews, who were to attend and minister unto them. 2. The Title of Apostles, for Deputies and Proxies, sent with Commission, or Letters of Credence. Mat. 10.40. to supply Christs place, and act, here on earth, in his stead; this he borrowed from them. 3. That of Bishops, an­swerable to the Ruler of the Synagogue, the Prince and Head of the Sanhedrim or Consistory amongst them; who was also called [...], a Bishop or Over Seer. 4. That of Imposition of hands in Confirmation, and Absolution, and Ordination, borrowed from the like Ceremony used amongst them, not only in conferring the Paternal bles­sing, but also in admitting persons (that were qualified for that Office) to the Dignity of Elders in their Sanhe­drim. 5. Both the Sacraments of the New Testament were taken up in imitation of certain Rites that were so­lemnly used amongst these Jews. 1. At the close of a Festival (their post-coenium) they took a cup of Wine, which they called the Cup of Salvation (as in the Psal­mist) or the Cup of Blessing, (as the Apostle hath it;) and at that very time, and when he was observing this custom with his Disciples, in imitation thereof and answerable thereunto, did our Lord institute the Sacrament of his ho­ly Supper. And the Rite of Baptism (designed to be the Sacrament, for the solemn admission of persons into the New Covenant, and communion of the Church of Christ) was taken up in imitation of that same Rite of Baptizing, solemnly used amongst them, for the initi­ating of Jews and Proselytes into the Covenant of the [Page 61]Lord, and so into their Congregation. Who list to see more of these parallels between the Church of the Jews and that of Christs establishing, may consult that learned and pious Author.

But here it may be objected, that the Rites of the Ce­ermonial Law were all abolished, upon the Preaching of the Gospel, and did vanish as shadows before the Sun; and although, as S^t Augustine observed, the use of them was not Mortiferous, they were not deadly, till the utter subversion of the Temple at Hierusalem, and the Jewish Polity; (as appears also by the Doctrine and Practice of S^t Paul, who did for the time freely and indifferently use or omit them, as he judged, in prudence, most condu­cible to the advantage of the Church;) yet they were Mortua, they were but a dead letter, and as a Carcass with­out a soul, from after Christs death and resurrection; and being designed to have their solemn burial in the ruines of the Temple, after that was demolished, they became Mortifera, the use of them was deadly; and consequently to dig them up again, is noisome and unsa­voury. But as a very Learned, Grave and Pious Bishop,Dr. Sanders. de obligat. Con­scientiae. prae­lect. 4. §. 29. p. 145, 146. (now with God) hath well observed, there is more of wit, than solidity in that assertion. For all the Ceremo­nials are not of a like nature, and importance. Those of external Order and Decency are to be distinguished, by Christian prudence, from those which did prefigure Christ to come. For those Figurative Ceremonies which were instituted of Almighty God, to be Types of Christ the Redeemer to come in the flesh, (as Circumcision, the Sa­crifices, and the like) it is most certain, from the time that Christ did really fulfill all that was Typically prefigured by those Ceremonies, and sufficiently pro­claim to the world, by the Preachers of the Gospel, that they were duly fulfilled, from thence forth they [Page 62]were of no more use; and therefore they were not only to be laid aside as dead and unsavoury, but also to be avoided as pestiferous and destructive. And especial­ly it is to be most studiously avoided, that they be not obtruded or observed out of any opinion of necessity: ac­cording to that of the Apostle, Gal. 5.2. Behold, I Paul say unto you, that if you be circumcised, Christ shall profit you nothing: for that did imply that Christ was not yet come in the flesh; and so overthrew the faith.

But for those other Ceremonies, which were not typi­cal, but modes of decency, instituted to adorn the solemni­ty of Gods publick worship, being essential to the exter­nal beauty of it; these are not to be condemned, as un­lawful, upon the meer account, that they were a part of Moses's Discipline.

Nay, seeing God requires still to be worshipped in the beauty of holiness; and will have all things, in his Church, performed, decently and in order; and yet hath not (in the New Testament) determin'd the particu­lars, wherein that Order, Decency and Beauty shall consist; but hath left it to the Care & Prudence of the Governours, (to whom he hath committed the Keys of his Kingdom,) how can they discharge their duty better, in the particular determination hereof, then by a compliance with the wis­dom of God, and the practice of Christ in his Institutions, in holding an Analogy with such Laws, and Directions, as were given (or at least allowed) by God himself, to his Church of the Old Testament, so far forth as there is equity and a parity of Reason for it?

Upon these grounds we may safely conclude, that the Tabernacle of the Christian Church, wherein the Ordinan­ces of the holy Gospel are to be preserved, ought to have her Solemnities & decent trimmings as well as that of Da­vid's [Page 63]pitching. And what sort of these Solemnities are most suitable, we have very fair insinuations in the Scri­pture of the New Testament; in those frequent allusions to the solemn service of the Tabernacle; as Rev. 21.2, 3. where St. John's vision of the new Hierusalem coming down from God out of heaven, prepared as a Bride adorned for her husband, is expounded, in the next Verse, by this remarkable acclamation, Behold, the Tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.

Upon the whole matter therefore it is evident, that it is not an Hierarchy, that is, a sacred Government consisting of Bishops, Priests and Deacons, setled in a state of inequality and subordination; nor an establish'd Liturgy, consisting of set Forms, for the administration of the several parts of the holy Office; nor a linen Ephod or Surplice; nor a Quire with a pair of Organs, nor reverend gestures in our attendance upon it; it is none of these that will overthrow our present Church, or drive away the Ordinances of Gods worship from us, no more then the like did drive that Ark and Tabernacle from the people Israel. If these be the gray hairs, which some (that pretend to be more quick-sighted) discern upon the Gospel, (upon the matter) Christ himself hath stuck them there; and if the Bridegroom himself be pleased to see his Spouse wear these marks of Antiquity, it becomes us, who are her Children, to reve­rence such for her gray hairs, rather then reproach her for them. Certainly (whatever that means) this is not a setting up of Gods Ark in the House of Dagon: but in that decent Tabernacle which David, out of a true devo­tion, and by the direction of Gods Spirit, hath prepared for it.

2. But have we not other Prognostications of our ap­proaching [Page 64] ruine, and the removal of Gods Ark, as a pro­lusion or preface to it? what think you of the discontent­ments and divisions that are in the Nation? is not that an Omen that does boad as much? for Christ himself hath said, That a Nation divided against it self cannot stand.

But let me awaken your attention, to consider how unjust, how unreasonable some men are, in their com­plaints and accusations. First, they themselves raise the discontentments, make and foment Divisions in the King­dom; and then they make those Divisions the Progno­stications of the ruine of it. This is just like the pra­ctice of Barabbas; make the insurrection first, and then commit Murder in that insurrectionMar. 15.7.; Here lies all the difference, there the Felony was committed but upon a single person; here 'tis upon Christs Church and three whole Kingdoms.

But if men were wise;Ibid. Vers. 11. if they would not cry out to have Barabbas acquitted, and Jesus delivered up to be crucified; if they were considerative, and would obey the voice of God, and hearken to their lawful Guides and Go­vernours, they might easily, with Gods blessing, pre­vent this mischief. Take away the tale bearer, saith So­lomon, and strife will cease; you have heard of Sanctua­ry-sins, of Church and Sermon-sins, and such there are indeed; there are Pulpit-tale bearers too, that make it their design and practice to raise and foment jealousies, to sow the seeds of discontent and sedition; and if they may not be allowed to Act this part upon the publick Stage, then they creep into houses; and find it a matter of much advantage, though of no great difficulty, to triumph over such silly souls as are willing to be led captive. But God hath provided for his Church a sufficient remedy against this mischief, an Antidote against such infusions; Now I beseech you, brethren, mark them which cause divi­sions [Page 65]and offences, contrary to the doctrine which ye have learned, and avoid them: for they that are such serve not the Lord Jesus Christ, but their own belly, and by good words and fair speeches deceive the hearts of the simple, Rom. 16.17, 18. it is your part and duty, as far as in you lies, to apply this remedy, and make use of the Caution.

3. But is not the Ark in great danger of being lost amongst us upon another account; is not that an un­churching of a people, when they want the power of the Ministry, a soul-searching Ministry; when we want a faith­ful Minister to go before us?

I must confess, we have extream need of such a Mini­stry; such as will not draw a fair skin over our old sores, but will take pains and be faithful to launce our impe­stum'd Ulcers, and Probe them to the very bottom; for there lies very much Pride and Hypocrisie, Schism and Se­dition, Malice and Treason, in our hearts; it lies so neer un­to our eyes, we cannot see it; it is so natural, so customa­ble to us, we have no sense or feeling of it. Away then with those false Prophets that have dawbed so long with un­tempered morter, that have strain'd at a Gnat and swal­lowed Camels; that have preach'd Placentia, and sew'd Pillows under mens Elbows, and cry'd peace, or go up and prosper, when the design was flat Rebellion; and yet they humour'd the inclinations of the people, calling them blessed Isa. 9.16. and a godly people, that by such flatteries they might seduce them to run on in errour with them; wo unto them, for they have gone in the way of Cain, and ran greedily after the errour of Balaam for reward, and pe­rished in the gainsaying of Corah, Jud. ep. v. 11. if they repent not, away with them. And give us, and God of his mercy continue to us, such a disingaged ingenuous Mi­nistry as may resemble his own incarnate Word, Heb. 4.12. one that is quick and powerful, sharper than any two [Page 66]edged sword, piercing even to the dividing asunder of soul and spirit, and of the joynts and marrow, and is a discerner of the thoughts and intents of the heart: God grant us such a Ministry, that there may follow the like conviction of sinners to that mentioned by the Apostle, 1 Cor. 14.25. If all prophesie, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all: and thus are the secrets of his heart made manifest; and so falling down on his face, he will worship God, and report that God is in you of a truth.

God knows, this Kingdom, in general, hath need of such a faithful, soul-searching Ministry as this is. But there are many unruly and vain talkers and deceivers, as St. Paul tells Titus, whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucres sake, Tit. 1.10, 11. the silencing or de­grading such popular Priests and seditious Levites will not indanger the Ark of God at all. And if Abiathar does complot with Joab, to promote the intended Usur­pation of Adonijah, as great a Priest as he is, it is fit he should be sent to Anathoth, and confined to his Country Village, lest he make the City, by his Conspiracy, too hot for Solomon; and in his absence, as well the Ark of God as the person of the King will be so much the more in safety, 1 Kings 1.5, 7. with Chap. 2.26.

4. But there is a fourth Prognostication of this sad Ca­lamity, that is, the abundance of Popish Priests and Jesuites that are in the midst of us, the growing and increasing of Po­pery, and that proneness that is in people, to run head-long back again to the Garlick and Onions of Egypt: this argument (sure) is sufficient to make us all believe the Ark of God is in danger.

But the truth is, the Persons that make the Argument, are none of the most likely men to prevent what they [Page 67]complain of. For who have done so much to harden that Popish party, to give them encouragement and advantage, as they have done? not to mention their Club-law, and Sequestrations, with the sale of their estates, (no Cogent Arguments, sure, to resolve and settle Conscience) what by charging them with such things as cannot be made good against them; and by condemning what is not to be disallowed in them, and by opposing very weakly (with more strength of passion, than reason) what is justly to be reproved, they have made them more inflexible and obstinate in their opinions. And they have given them advantage also by their factious Confederacies against that Hierarchy of the Church, whose Learning and Au­thority, is, under God, the onely probable means to check and silence them. It was a most remarkable ob­servation, in the Sermon of the late most Reverend Archbishop, upon the Scaffold, alluding to that Counsel of the Priests and Pharisees against our Saviour, Joh. 11.48. Men are afraid, saith he, that if they let this man alone, the Romans will come, and that Popery will prevail, (and) then they will take away our place and our Nation: but it proved the contrary; for after they had put that man to death, then the Romans came (indeed) and vanquish'd the City.

Popery could never have broken in upon us, to shake the Ark of God, in its decent and happy settlement a­mongst us, as long as our lawful Governours were undi­sturbed in their station. They were our new door-keepers, they that thrust out the right Possessors, to make room for their own ambi [...]ion, they turn'd the Key, and opened the Door; nay, they pull'd down the walls of Gods House and let in Popery.

It was their turning the Ark of God into a Noab's Ark, where so many sorts of wild and unclean beasts [Page 68]were herded up together, without order or distinction, their dangerous mistakes in Doctrine, their horrible con­fusions in Discipline, their irreligious defalcations of some parts of Gods worship, and their scandalous irreverence in the performance of all the rest; these disorders caused so many to abhor the offering of the Lord; and they incli­ned others (whether more out of devotion and reverence, that out of levity and a desire of change, I shall not deter­mine) but inclin'd they were upon this account, to lend a weak ear to the insinuations of those cunning Charmers of the Church of Rome. For, to use the words of that Wise and Learned Archbishop;A Relation of the Conference with Fisher, in Epist. Ceremonies are the Hedge that fence the substance of Religion from all the In­dignities, which Prophaness and Sacriledge too commonly put upon it. And this I have observed, that no one thing hath made conscientious men more wavering in their own minds, or more apt and easie to be drawn aside from the sin­cerity of Religion professed in the Church of England, then the want of Uniform and Decent Order in too many Churches of the Kingdom. And the Romanists have been apt to say, The Houses of God could not be suffered to lie so Nastily (as in some places they have done) were the true worship of God observed in them: or did the people think that such it were.

And I may add this, as a further matter of scandal and advantage to them; when men do openly proclaim, and that so crudely and without any distinction, that there is not a Nation under heavenMr. Calamy's challenge (pag. 13.) amounts to a positive as­sertion., except this Nation of England, that ever enjoyed the Gospel a hundred years toge­ther; which is so apparently false, that nothing can well be more false than that is; when they tell us that gray hairs are upon the Gospel, which is everlasting Heb. 12.27, 28. ch. 8. ult. Rev. 14.6. and can never wax old; who can fence off the Scandal, and not be transported with indignation, to hear the holy Text abu­sed [Page 69]by such absur'd allusions, designed on purpose to raise up amuzements and jealousies in the people. And we may now see the said Archbishops just Complaint to His Majesty of ever Blessed Memory verified,In his Relation of the Confe­rence, in Epist. by too sad an instance. That the Church of England was in a hard condition. She professes the antient Catholick Faith; and yet the Romanist condemns her of Novelty in her Do­ctrine. She practises Church-government, as it hath been in use in all Ages, and all Places where the Church of Christ hath taken any Rooting, both in, and ever since the Apostles times; and yet the Separatist condemns her for Antichristianism in her Discipline. The plain truth is, she is between these two Factions, as between two Mill­ston [...]s; and unless your Majesty look to it, to whose trust she is committed, she'll be ground to Powder, to an irrepara­ble both dishonour, and loss to this Kingdom. And 'tis ve­ry remarkable, that while both these press hard upon the Church of England, both of them cry out upon persecuti­on, like froward children which scratch, and kick and bite, and yet cry out all the while as if themselves were kill'd. What successe this great Distemper,Ibid. paulo post. caused by the Collision of two such Factions, may have, I know not, I cannot Prophesie. We may change the Phrase into [A great Distemper caused by their Coalition and clubbing of Interests to gain a Toleration] what success this may have I know not; but (as that renowned Pre­late goes on) though I cannot Prophesie, Ibid. paulo post. yet I fear that A­theism and Irreligion gathers strength, while the Truth is thus weakned by an unworthy way of contending for it. And while they thus contend, neither part consider, that they are in a way to induce upon themselves, and others, that contrary extream, which they seem most both to fear and oppose.

But let the Ark of God be setled with a decent splen­dor, [Page 70]and all the parts of Gods worship and service be per­formed with a due and becoming Reverence: and in or­der hereunto, let the Hierarchy of the Church enjoy its full Authority and incouragement, and then we shall be in no such danger of Apostasie to either of these Factions.

5. But however, they say, we have reason to perswade our selves, that England's Ark is in danger to be lost, were it only for the sins and prodigious iniquities that we are guilty of; our Common-wealth sins, drunkenness and un­cleanness, bribery and oppression; our Sanctuary-sins, our remissness and unfruitfulness, our indifferency and luke­warmness, the prophanation of Sabbaths, and the strange unheard of unthankfulness that is amongst us: And that Commination will extend to us, if we be guilty of the like unfruitfulness; Therefore I say unto you, the Kingdom of God shall be taken from you, and given to a Nation bring­ing forth the fruits thereof, Mat. 21.43.

I must ingenuously confess, we have but too much cause to be ashamed that we have requited the Lord no bet­ter, that we have no better means to wipe off the stain of this most deserved reproach: And unless we do seasona­bly repent, God will visit for these things, and be avenged of such an ingrateful Nation as this is.

In old Eli's time, when the Priests were guilty of so much intemperance and uncleanness, so much rapine and sacriledge; and yet the out-cries of a complaining people could not awaken the Supreme Governour to unsheath his sword to redress these exorbitancies; but the Priests pro­ceeded to multiply and aggravate their crimes; and the [Page 71] Prince his Lenity made his reprehensions but little better then a Toleration or Connivance, and so the people fell in­to irreligion and prophaneness, they abhorred the offering of the Lord: When there was such a complication of sins, and the sins of the Rulers (as well Ecclesiastical as Civil) did both procure and encourage sin in the people; Then the Holy Oracle grew silent, God himself departed, the Che­rubims made use of their wings to flye away, and the Ark of God was taken. If we be in league with Hell, 1 Sam. chap. 3. & 4. the Ark of the Covenant will not owne us. Now the energy and efficacy of witchcrafts depends upon a League with Hell; and Rebellion is as the sin of witchcraft; as long therefore as we cleave unto, and in our hearts follow an Usurper, we can have no saving Communion with the Ark of God, no more then Israel had while they marched after Jeroboam. They are nothing else but their iniquities that do separate betwixt God and his people; Isa. 59.1. Jer. 7.7. &c. it is their sins that with-hold good things from them, even the blessings of the Ark and God's Holy Temple. As for the beauty of his Orna­ment, he set it in Majesty: but they made the image of their abominations, and of their detestable things therein: There­fore have I set it far from them. And I will give it into the hands of the strangers for a prey, and to the wicked of the earth for a spoil, and they shall pollute it, Ezek. 7.20, 21. Under the Gospel we finde one Church that left her first Love; Another that was neither hot nor cold; Rev. chap. 2, & 3. A third that had a name that she lived, but really she was dead; A fourth that had such in her bosome and communion as did teach the wicked policies of Balaam, and the unclean do­ctrine of the Nicolaitans; A fifth that did grant a Tole­ration to Jezabel, notwithstanding her execrable Artifice and practices in seducing such as had been dedicated to God's Service to commit Fornication and Idolatry: And [Page 72] was removed, and the Ark of God was taken from them. And though the Ark of God were entail'd upon England, yet there is a measure, there are aggravations, there are combinations of sin, that when they are once made up will provoke God to use his prerogative over us, not in a way of mercy but of justice, to cut off that entail, and determine (as he did in another case) against it, Though England were the signet upon my right hand, yet would I pluck thee thence.

And yet this I must take leave to interpose in vindica­tion of the present Church of England; The fault is not in her; She may truly say, the Sons of Zeruiah are too hard for us: She hath it not in her power to redress things as she would. And whose factious clamours and petitions, and other acts of open hostility, were they that unhing'd the Government, and pull'd down those venerable Courts of Justice, whose Authority and Splendour were able to dazzle the eyes, and break the hearts of the most insolent offenders? Till such Courts can be restored, we must have patience to preach and pray, being in the same condition that we finde the Church of Corinth in, 2 Cor. 10.6. Having in a readiness to revenge all disobedience, when your obedience shall have been fulfilled. The delin­quents among them were too numerous and too potent for the Censures of the Church to take place upon them: For it is not prudent to exasperate a multitude with the severity of a Discipline which their numbers can so easily over-master: But when the Reformation of the major part is so conspicuous, and the Zeal of the conformable part so serious and earnest, that it may be prudent to pro­ceed against the refractory, then the Church will not fail in her duty, but inflict such censures upon offenders as shall be suitable to their demerits: Having in a readiness to revenge all disobedience, when your obedience shall be ful­filled.

In the mean while we are not without our Prognosti­cations too, that the Ark shall still reside and prosper with us.

1. Our late Tribulations have wrought patience, and our patience experience, and our experience Hope; A Hope, Rom. 5.3, 4, 5. we trust, that will never make ashamed. We argue our selves into this perswasion by the Logick of Manoah's wise: If the Lord were pleased to destroy us, Judg. 13.23. He would not have received an offering at our hands, nor would he have shewed us all these things; He would not have heard our prayers, nor have wrought such miracles of mercy for the Restitution of his Ark amongst us: A mercy that the Church of England may very well celebrate (with a ve­ry little variation of the expressions) in the 83. Psalm. For loe our enemies lift up their head and made a tumult. They took crafty counsel against thy people. They said, Come let us cut them off, that the name of the Church of Eng­land may be no more in remembrance. They consulted toge­ther with one consent, and were confederate. The tabernacles of Edom, and the Ishmaelites, of Moab and the Hagarens. Gebal and Ammon, and Amalek; the Philistines, with the Inhabitants of Tyre. Assur also was joyned with them: and have holpen the Children of Lot. But God hath (upon the matter) done unto them as unto the Midianites, as to Sisera, as to Jabin, which perished at Endor; they became as dung for the Earth. He made their Princes like Oreb and Zeb; yea all their Princes as Zebah and Zalmunna. Who said let us take to our selves the houses of God into our possession. Our God made them like a wheel that could never fix upon any solid ground of establishment, but rolled and turned about in a restless variety of changes. At last they were as stubble before the winde, God did di­vide them in Jacob and scatter them in Israel: He did con­found their Languages, that the building of their Babel [Page 74]could not go forward. And all these dispensations were out of a design of mercy to the Adversaries of this Church; God hath filled their faces with shame, that they might be induced to joyn with the Church in a due and decent conformity to seek his Name. And so let all the Combinations of thy Churches enemies perish, O Lord, but let them that love thee and thy Church, be as the Sun when he goeth forth in his might, Judges 5.31. that our Land may be fil­led with piety, devotion and glory, and so have rest, to all generations.

God hath done great things for us already, whereof we rejoyce; and what he hath done, he is pleased to make his ingagement to do more; if we do not render our selves utterly unworthy, and forfeit our Tenure by our obstinate perversities. This is one ground of our hope: And there is, A

2^d. The Church of England hath a praying people; a people whose devotions are solid and fervent, regular and constant; a people that do frequent the Publick Prayers of the Church out of humility and obedience, out of judg­ment and prudence; and yet do importune God in their Closets, day and night too; though they love not so much to play the Hypocrite, as to sound their Trumpet, to tell the world they do so. You know, the interest of ten righteous persons was so considerable to Almigh­ty God, that it should have prevail'd with him for the preservation of five most lewd and vitious Cities; and God be blessed, we have that number, I trust many hun­dred times told over.

But because, if we continue in sin, the Epha Zach. 5. will be full at last; and if we neglect so great salvation, and the things that do belong unto our peace; those things will be hidden from our eyes, and we shall bring upon our selves swift destruction 2 Pet. 7.2.; and then the devotions of holy Pro­phets [Page 75]will be injoyned silence, by Gods own Order (Jer. 7.16. Pray not thou for this people [for their goodJer. 14.11. &c. 11.14.] neither lift up cry, nor prayer for them, neither make in­tercession to me; for I will not hear thee.) And though they should pray earnestly, and continue their importu­nity (receiving no such express Order, as that Prophet Jeremy had, to the contrary;) yet their prayers, in this case, in this juncture of affairs (when the harvest of sin is ripe) how effectual soever for themselves, would not prevail, they would be fruitless, as to the generality of persons, and the calamity of the Nation; for when I bring my sore judgments upon the Land, though these three men, Noah, Daniel and Job, were in it, as I live, Ezek. 14.14, 10. saith the Lord God, they should deliver neither son nor daughter, they should but deliver their own souls by their righteous­ness. Therefore to prevent this dreadful severity of Al­mighty God, give me leave to propound some few Ca­veats and Directions to you, touching your behaviour, in reference to the Ark of God (by which I understand his sacred Ordinances) and so I shall conclude.

When God was about to descend upon Mount Si­nai, at the promulgation of the Law (Exod. 19.) he commanded Moses to set bounds, to keep off the people, that they might not press upon so dreadful a Majesty, to their own ruine. The presence of God with his holy Ark, in his holy worship, is no less sacred, no less dread­ful than it was on Mount Sinal; I must therefore draw a line, and set up rails about it, as well to secure your interest in it, as to preserve that respect and veneration that is due unto it. These shall be made up of a six fold Caveat. You must,

• 1. Not over value, or deifie it.
• 2. Not undervalue, or blaspheme it.
• 3. Not invade, or profane it.
• [Page 76]4. Not slander, or belye it.
• 5. Not intrude, or pry into it.
• 6. Not rifle, or plunder it.

1. You must not over-value or deifie it. A very high esteem and reverence you must have for tthe Ark of God; and you may relie upon Gods promise, and confidently expect what God hath engaged to do for you by the Mi­nistry thereof. But you must not turn the Ark into an Idol; exhibere cultum Dei creaturae, est Idololatria, saith Aquinas; if you devote that service to it, and place that affiance in it which is due to God alone, you do then make an Idol of it: You make the Type of Christ to be­come his Rival; you make him jealous of his own Repre­sentative; and you eclipse his honour by that shadow that was design'd to illustrate and set it off.

And yet there are some that do more then this, worse then this amounts to; they do Hyper-deifie it, advance it above God, yea against God; for God will not patro­nize the guilty, Christ will not save the impenitent; 'tis a desperate presumption to think they will: if you expect this from the Ark, you do not only turn it into an Idol, set it up in Gods stead: but you do more then so, you ex­alt it above God, you pretend to make it do what God will not do, what Christ cannot do; you make it a real Antichrist.

For Christ came to destroy the works of the Devil, and to take away sin by the sacrifice of himself. And if you make the Ark a Sanctuary for Malefactors, you set it up in op­position to Christ, and provoke him to Arm himself (as it were) against it, in vindication of his own glory.

Upon this very account it was, that he delivered the Ark (under the Law) into the hands of the Philistines, 1 Sam. 4. and Jer. 7.3. Thus saith the Lord of Hosts, the God of Israel, amend your ways and your doings, and I will [Page 77]cause you to dwell in this place: (but) trust ye not in lying words, saying, The Temple of the Lord, the Temple of the Lord, the Temple of the Lord; as if that had been a threefold fortification, to secure them against all possible calamity; But ye trust in lying words that cannot profit: will ye steal, murder, and commit adultery, and swear fa [...]sly, and burn incense unto Baal, and wa [...]k after other gods whom ye know not, and come and stand before me, in this house which is called by my name, and say we are delivered to do all these abominations? is this house that is called by my name become a den of robbers in your eyes? Behold, even I have seen it, saith the Lord; But go ye now unto my place which was in Shiloh, where I put my name at the first, and see what I did to it, for the wickedness of my people Israel, &c.

That Ark which was the visible Symbol of his presence, and the especial Instrument of his worship and service, they set it up in opposition to his glory; they would have it patronize their sin, and protect them, in their impenit [...]n­cy, against Gods severe judgements; and this provokes God to give it up to be defiled by reproach and propha­nation. Let this be a Caveat to you therefore, not to over-value, or deifie the Ark of God.

2. And yet you must take heed you do not underva­lue and blaspheme it; not vilifie the solemn service of God perform'd about it. This was the sin of Michal the Daughter of Saul, she looked thorow a window, and saw David clothed in his linen Ephod, and dancing (after the Musick) before the Ark of the Lord, and she despised him in her heart, 2 Sam. 6.16. yea, her heart was swell'd so big with pride and indignation, that it could not con­tain if self within any bounds of moderation; it burst out into obloquy, for she reproach'd him as a vain and shameless fellow, (Ver. 20)

But David had enough to say for his own vindicati­on; [Page 78]that he did thus humble himself, it was only in the presence of the Lord, who had exalted him; and it is ve­ry fit that the Majesty of earth should be laid in the dust, before the Majesty of heaven; and to despise any person for doing God reverence, argues an opinion, that God may have too much honour, that the Solemnity of his worship may be too great for his excellency, and transcend the merits of his divine Attributes; and that a less devo­tion will serve his turn.

But this casteth so dark a reflection upon Gods glory, that his patience cannot brook it; and therefore the pro­phaness of Michal's heart, and the petulancy of her bitter tongue, is punish'd with a barren womb, a great reproach in that Nation; or if she be with child (as some think she was) she shall not give birth to it, but with the loss of her own life; for, because of this her carriage towards Da­vid, upon this occasion, Therefore Michal the daughter of Saul had no child unto the day of her death. 2 Sam. 6.23.

And yet it is no Paradox to say, we have many of Mi­chal's breed at this day amongst us; such as have made a mock at the linen Ephod, derided Church-musick design­ed to celebrate Gods praises, scoffed at the very Hymns and Prayers, and blasphem'd the whole Solemnity of Gods most sacred worship. Have not the servants of the most high God been publickly reviled by the title of Baal's Priests, for their reverent attendance upon this service of Gods Ark? hath not the establish'd Form of Liturgy been vilified by the name of pottage, not only in the foul leaves of Scurrilous Pamphlets; but likewise in the mouths of railing Rabshakehs, more foul and prophane then they?

But we cannot be transported with amazement at these things, being premonished by the Spirit of Pro­phesie, in the holy Apostles, that there should come (and [Page 79]that more abundantly) in the last days scoffers, walking after their own lusts. 2 Pet. 3.3.

But does not this filthy dirt that is thrown upon the Ark of God, dash and bespatter the Majesty of God him­self? yes surely; for Christ saith, He that despiseth you, despiseth me; and he that despiseth me, despiseth him that sent me; such as despise the Ministry that attends upon the Ark, they despise not man, but God; 1 Thes. 4.8. the reproaches of them that reproach the Ark of God, do fall upon God himself.

And because they were guilty of Michals sin, have they not met with Michals curse too? Give them, O Lord, what wilt thou give them? give them a barren womb and dry breasts, Hos. 9.14. Have they not all been barren, that scoffed at the solemn service of Gods Ark? either their Conceptions have proved abortive; or, if the chil­dren have come to the birth, yet there hath been no strength to bring forth; or, if they have been delivered, yet those breasts, that should have suckled the off-spring of this scoffing Mother, have proved dry, and so the producti­on, like the seed sown by the way side, hath dwindled away for want of nourishment.

This was acknowledged in a Sermon preached before that remnant of the House of Commons (Jan. 27.1646/7) six year ago (saith the Preacher) after this Parliament had sate awhile, Mr. Jo. Arrow-smith his great wonder in Hea­ven, pag. 36. it was generally believed that she (he alludes to that woman which was a Type of the Church, Rev. 12.1.) was fallen into her travel; And in the midst of all those sorrows which have befallen England since, her friends en­couraged themselves with this hope, that the quicker and sharper her pains grew, the liker she was to be speedily deli­livered of that man-child, which was by them so greedily expected. But, behold, as if all these had been but fore­runners of her labour, not bearing-throws, she continues [Page 80]still in pain: insomuch as they begin now to think she hath not gone her full time, and earnestly to desire she may; be­cause they fear nothing more than an Abortive Reformati­on; (for so they called, they knew not what, the thing they projected to build upon the ruines of Gods Church amongst us.)

Remember Michal, Remember Sauls daughter; her sin, and her judgement too; and scoff no more at the So­lemn Worship and Service, perform'd before the Ark of God; that is our Second Caveat.

3. You must not invade and prophane the Ark; God would not allow that any person should Minister about the Ark, but such as were of the Tribe of Levi, and du­ly ordained and ballowed for that service.

Every man might expect a blessing from the Ark; but every man might not officiate about it, at his own plea­sure; the highest Gifts gave him no Commission, procured him no Authority for this work, without a special Con­secration; for no man taketh this honour unto himself, Heb. 5.4. but he that is called of God, as was Aaron; without this war­rant, the greatest Zeal, though directed by an eminent degree of knowledge, in the management of this sacred Function, had been no better then a Sacrilegious pro­phanation.

When the Oxen stumbled and shook the Ark, UZzah put forth his hand, out of devotion, without all perad­venture, to uphold it, that it might not be overthrown; but his good meaning would not excuse his rashness; for, whether his hand and shoulder withered, or he were struck suddenly with a thunder-bolt, I shall not take up­on me to determine; but this I am assured of, upon the Credit and Authori [...]y of the holy Story, tha [...] the anger of the Lord was kindled against UZZah, and God smote him there for his errour, and there he died by the Ark of God, 2 Sam. 6.6, 7.

Eli trembled for fear of the Ark.Shall I give you Mr. Calamy's Application of this ac­cident? We have had great disorder heretofore, saith he, and God is now punishing us for that disorder: there were abundance of well-meaning men that usurping the Ministeri­al Office; and (forsooth) they were afraid the Ark was fal­ling, and they laid to their shoulders; but their touching the Ark undid the Ark and themselves too, and brought a scan­dal on the Gospel. This is Mr. Calamy's Application.

But if we examine the matter thorowly, we shall find him, with many others (that inveighed fiercely against such as usurped the Ministerial Office) involved in the same guilt with UZZah, and consequently, they fall un­der the same condemnation.

For what was Uzzah's crime; Oz a percussus est, quòd attigisset arcam Domini. Id enim ne Levitis quidem fas erat. Arcam enim ab illis tantùm gestari, non contingi, aut spectari oportuit, saith Peter Martyr: Uzzah was smit­ten,In 2 Sam. 6.6, 7, 8. because he touch'd the Ark of God; for the Le­vite's Office was to carry the Ark, but they were, under a severe prohibition, neither to touch it, not to look into it; for so the Lord had ordained, Numb. 4.15. When Aaron and his Sons have made an end of covering the San­ctuary, and all the vessels of the Sanctuary, as the Camp is to set forward; after that, the Sons of Kohath shall come to bear it; but they shall not touch any holy thing, lest they die; and Ver. 20. They shall not go in to see, when the holy things are covered, lest they die.

But it might have been alledged on the beh [...]lf of Uz­zah, that what he did was upon an extraordinary occasi­on, in a case of necessity, and out of zeal, to save the Ark from falling;Ibid. but as Peter Martyr hath very well observed, his touching the Ark is assigned, by many, as the cause, why he was so suddenly smitten; Sed erat alia causa & prior & major, quòd ille arcam imposuisset in currum, [Page 82]& dedisset causam huic necessitati. But there was another, a former and a greater cause for it; his putting the Ark up­on a Cart, and so betraying it to that danger and necessity. So the English Annotations, The anger of the Lord was kindled against Uzzah; because he had caused his holy Ark to be carried in a Cart, which they should have born on their shoulders, and for touching it with his hand, being but a Le­vite and no Priest. On, 2 Sam. 6.7.

The Levites might not be their own Carvers, in the holy function, might not invade what part of it they had a fancy to; no, Aaron and his sons shall go in, and appoint them every one to his service, and to his burden Numb. 4.19. If they had an ambition to usurp any other part of the sacred Of­fice (that was not so assigned them by their Superiours) though they did create a present necessity for it; yet that necessity of their own making could not justifie them in such their Sacrilegious Usurpation.

And this is directly the Case of the Presbyterians. It was their duty (we confess) to bear the Ark of God, to Mi­nister unto it, in some parts of the sacred Office, such as were assigned them by their Superiours; but they could not keep their hands off the Ark; their ambition spur'd them on to Usurp other parts of that Office; to lay on hands, for the Ordination of others; (lest, forsooth, the Ark of Gods worship should fall to the ground, for lack of a Ministry to attend it) which they had no Com­mission for, no Warrant at all, but a pretended necessity of their own making, by pulling down Aaron and his Sons, the holy Order of Bishops, who alone were invested with that power.

So that these Presbyterians have followed Uzzah in the imitation of his errour and temerity; and hath not a suitable judgment overtaken them, a punishment Ana­logical to that of Uzzah? are not those hands that were [Page 83]stretched out, without any Authority, to perform this Of­fice, are they not withered? hath not the anger of the Lord (as Mr. Calamy in part confesseth) smitten them, for this Sacrilegious Usurpation? we see, they are dead, before the Ark, in this capacity; and therefore, you must not invade and profane the Ark; that is the third Caveat.

4. You must not slander and belie the Ark. There are, and have been in all Ages, false Prophets who have suggested their own Dreams, Fancies and Designs, for the Oracles of God. The Prophets Prophesie lies in my name, as the Lord himself complains by the Prophet Jeremy, Chap. 14.14. I sent them not, neither have I commanded them, neither spake I unto them: they prophesie unto you a false vision, and divination, and a thing of nought, and the deceit of their heart, J [...]r. 14.14. and Chap. 23 16, 17. Thus saith the Lord of Hosts, hearken no [...] unto th [...] words of the Prophets that prophesi [...] unto you; they make you vain: they speak a vision of their own heart, and not ou [...] of the mouth of the Lord: they say still unto them that despise me, the Lord hath said ye shall have peace; and they say unto every one that walketh after the stubbornness of his own heart, No evil shall come upon you.

And hath not the lying spirit given out his Oracles, by the mouths of a multitude of such Prophets, amongst us, in these times of our distraction?

One of them g [...]ve out this for an Oracle Mr. John Goodwin's An­ti-Caval. See Dr. Ham. of Resisting the lawful Magi­strate, &c. pag. 22. &c., about 18 or 19 years ago, that the King, though Head of all, and singulis Major; yet he was universis Minor; though above all single persons; yet inferiour to the body of his people; that they have a power and right to resist him.

And because this is contradicted expresly by the live­ly Oracles of the holy Scripture, and the writings of all the primitive Fathers, therefore that lying bloody Oracle [Page 84]said further (in effect) that God did hide this liberty from the primitive Christians, lest the use of it should cause an abortion in the birth of Antichrist. God caused a dead sleep (saith he) to fall upon these truths, the hiding of them being necessary to help Antichrist up to his throne; yea, he saith, that God by special dispensation suffer'd him the said Anti­christ to make such truths his footstool, till he had advan­ced himself to his highest pitch in the world.

But now that this Antichrist is to be destroyed and cast out, and the Commonalty of Christians (as he pretended) being the men that must have the principal hand in executing Gods judgments upon the whore; for bringing this to pass now, saith he, in these our times God hath given out this Re­velation to us, he hath manifested the Doctrine of Resistance; and Christians may act contrary to the will of their Superi­ours. And for this, you have Mr. John Goodwins asse­veration.

To a like effect you have another, that blows the Trumpet of Sedition; and to raise up the people in Arms against their lawful Sovereign. He does shame­fully pervert and blaspheme the sacred Text, Judg. 5.23. Curseye Meroz (said the Angel of the Lord) curse ye bitter­ly the inhabitants thereof; because they came not to the help of the Lord, to the help of the Lord against the mighty. And this was Mr. Marshal See Mr. Ed. Symons Con­futation of that Sermon..

A third tells some of the House of Commons, in a Ser­mon at Westminster, (1641) that now is the time, that God is beating down the walls of proud Babylon,Mr. William Bridge, Baby­lons downfall, pag. 10. Pag. 33. that are raised up in every Kingdom; and, saith he, ye shall see these great works come to pass shortly. And, in his Epistle to the Reader, he tells him, I shall not prophesie, if I say, The sword is now drawn, whose anger shall not be pacified, till Babylon be down. And this is Mr. William Bridge. And another of These Prophets is as positive as if the work had [Page 85] then been already done; the greatest blow that ever was given, saith he, to Antichristian Government, is that which NOW IT HATH HAD, Babylon is fal­len, is fallen, so fallen as it shall NEVER rise again; and this is Mr. Jeremy Burroughs On Isa. 66.10. in a Thanks­giving..

And others, to inflame and ingage the people unto Re­bellion, have forced the holy Scripture seemingly to belie it self; for so they did when they preached upon those Texts, Cursed is he that withholdeth his hand from blood; See Evangeli­um Armatum, per totum. and cursed is he that doth the work of the Lord negligently; when they were fighting against the King and his loyal Subjects.

And lest the peoples Consciences should be affrighted, and their insolence daunted, at the Apostles dreadful Commination against such Resisters, Rom. 13. They that resist shall receive to themselves damnation; They found out an allay, by a gentle interpretation of the Phrase; See Dr. Ham. ib. p. 33. it does not signifie the damnation of hell (they tell their con­fidents, whom they had abused and seduced to follow their pernicious ways) but some temporal mulct only (if the King should prove able to inflict it.)

But when so much Christian blood hath been shed, and a most flourishing Kingdom, with a Church of the best Con­stitution in the whole world, destroyed, under a pretence of pulling down Antichrist, what new Model have they got, what Plat form have they received from heaven, to set up in the room of it? why, no other than what their blind imaginations should stumble upon by chance, and God knows when; And the holy Text is sacrificed too, to gratifie this conceit.

Go with me, saith Mr. Case, In his Sermon before the Peers, March 25. 1646. pag. 41. to Heb. 11.13. And ye shall find Abraham with his staff in his hand, and his sandalt on his feet, and his loyns girt: please to let me ask him two or three Questions by the way: see what he will [Page 86]answer. Reverend Patriarch, whether are you going? Answer, I know not: When shall you return? Answer, I know not: How will you subsist? Answ. I know not: He is in haste as well as we; and therefore I'le ask him but one Question more. Abraham, why then do you go at such UNCERTAINTIES? to this he will answer, I go not upon uncertainties; I have a call; I have a com­mand, and that will secure my person, and bear my charges. By faith Abraham when he was called to go into a place, which he should after receive for an inheritance, obeyed, and went out, Heb. 11.8. NOT KNOWING WHI­THER HE WENT.

Christians (saith he) observe, a Call is as good as a Pro­mise: (and a little after) we have not only a call, but a promise; not in general only, but in special. The whole Book of the Revelation is nothing else but one great Pro­mise of the down-fall of Antichrist, and Gospel-Refor­mation; and that is the work Parliament and Kingdom have now in hand in these three Nations: Thus Mr. Case.

But what they meant by that Gospel-reformation, they could never agree to tell us; witness Mr. Daniel Evance, in his SermonIntituled The Noble Or­der, pag. 41. before the Lords, Jan. 28. 1645. (on 1 Sam. 2.30.) where he tells them thus: I profess, my Lords, I am neither for Paul, nor Apollos, nor Cephas, nor Christ, till I know what Paul and Apollos and Cephas are for, and what those, that say they are for Christ, can say for him.

But I could wish (my Lords) that we had the PAT­TERN, that every man might Consult with the mount, WHICH OF THE TWO IS CHRISTS GO­VERNMENT. The CHILD is CHRIST­NED (for ought I see) before it is BORN, and we have the NAMES before the THINGS.

It seems, by their own Confession, they were not so [Page 87]good Marks-men as S^t Paul was,When will these be so ingenuous as those menti­oned, Zac. 13.4, 5. [I therefore so run, not as uncertainly: so fight I, not as one that beateth the air:] they were like the Samaritanes, to whom our Saviour saith, Joh. 4.22. Ye worship ye know not what. In this they were like those the Apostles speaks of, who pro­fessing themselves to be wise, they became fools, Rom. 1.22. take head therefore that you do not slander, or belie the Ark of God; that is the fourth Caveat.

5. You must not intrude or pry into the Ark of God. We must look no further than as the holy Ghost hath set it open, and the hand of the Prophets and Apostles drawn the Curtain for us. God will not allow the com­mon people to gaze upon the holy Mount (Exod. 19.21.) secret things belong to the Lord our God: Revealed things are for us, and for our children. Deut. 29.29. If we must needs afford a prospect to our curiosity, there are Mysteries displaied to us, in the holy Gospel,1 Pet. 1.12. such as the Angels desire to look into; can we not satisfie our selves in the contemplation of these things?

If we must needs let our thoughts run out upon the judgment to come, can we not confine them within the modest limits of sobriety, and meditate upon the certainty, and the severity, with those terrible accidents that shall attend it? is all our longing after the forbidden fruit, that grows upon this tree?See Gerh. de ex­trem. Jud. mihi, p. 190. how many impostures have the Christian World been deluded with, upon this account, for filthy lucres sake?

And of what ill consequence this is, you may learn from Mr. Calamy In his late Sermon.; he tells you it is the way to make men Atheists, to believe nothing; and thereupon he concludes, that certainly those Ministers do no good to the Church, that prescribe Times and Seasons; for when those Seasons are come, and we find our selves disappointed, after that we will believe the Minister no more.

This was the sin of the Bethshemites (prying into the Ark of God) which cost them no less then 50070 lives. Mr. Calamy was very sensible of this judgement upon those men;1 Sam. 6.19. and yet at the very same time, he must needs be peeping into the Ark himself; for what else means his hints, touching those strong impressions upon the hearts of many learned men, as to the year 1666. and the Book printed to prove, that Antichrist shall then be destroyed? what means he else, by his hint, that some pitch upon a neerer time, which he is loth to name?

But he tells us, he is sure, that God is now pouring out his Vials upon Antichrist, and the Throne of the Beast; and although some few drops of these Vials may fall upon the Re­formed Churches to chastise them; yet the Vials are intended for the Whore of Babylon, and shall at last be all poured out upon Her, to the ruine of Antichrist and all his Adherents.

Why, truly these men are much beholden to the Beast, and do make much use of his Throne to uphold their seditious doctrines and practices: For Antichrist is their stalking horse, when the present Government is their quarry. For by Antichrist they understand not onely the Pope of Rome, or the Great Turk, but the very Hie­rarchy of the Church, with the Solemn Service of God, which is performed and upheld by it. And by amuzing the people with the sudden and certain expectation of this Antichrists ruine, they keep them in a posture for sedition, that when they see their advantage to give the word, they may be ready to arme, and give fire upon their Governours.

But for this pretence of pulling down Antichrist, it is a saddle that will fit any back. Hath not the Presbyterian party been called Antichrist? yes, and that in Print too; and perhaps they had had a war made upon them, upon that account, had they insisted stifly upon their pretenti­ons to that Government.

But for my part, I think it more then probable, that the great Antichrist the Apostle speaks of2 Thes. 2.7. 8, 9, 10. See Dr. Ham­monds Anno­tations. is destroyed already: If not, yet the question is not sufficiently de­termined (by them who are in expectation of his ruine) who he is; much less when his Kingdom is to have an end. And when men have been engaged to the expence of so much blood and treasure, to the ruine of so many Persons and Families, in pursuance of such a design, and there comes nothing on't; but their supposed Antichrist, or his supposed Adherents continue still, and appear to be so much less Antichrist then themselves, in that they desire to live in peace, and to render unto God the glory due unto his Name (which the real Antichrist certainly does not;) who shall answer for all the horrible outrages that have been committed to no purpose, but to the dishonour of God, and the scandal of mankind, to the reproach of our Christian Profession, and the just indignation of our Superiours? Who, I say, shall answer this at Gods Tri­bunal? Will that excuse serve the turn, (which is all that can be pretended to) That the promoters of these confusions were mistaken, and do now begin to think that the Church (the woman they fancied to be all this while in travel with the designs of their own begetting) has not yet gone her full time, (as one of them is pleased to word it?) I say,Mr. Arrow­smith, ubi su­pra. will this excuse serve the turn before the dreadful Judge?

But suppose there were an infallible discovery of An­tichrist, yet where is the Commission? where do we finde any warrant to levy war against him? It is said of that Beast and his Complices, Revel. 17.14. That they shall make war with the Lamb, and the Lamb shall overcome them. But where do we finde that the Lamb makes war upon them? It is with the Spirit of his mouth that he consumes them, and with the brightness of his coming, [Page 90]not by the mouth of the glittering sword, 2 Thess. 2.8. It is said also, (Revel. 17.16) that the ten horns (which are interpreted to be ten Kings, v. 12.) shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. But in all this I can see no war­rant, nothing that looks like it, for Subjects to take up Arms without, much less, against the Kings Authority.

There is a Prophesie, indeed, that Antichrist shall fall and be destroyed; but that will not justifie what is done against Gods Command: For there is a Prophesie like­wise, that the Devil should cast some of the Servants of God into prison, Revel. 2.10. and yet he is a Devil still. A Prophesie that Jeroboam 1 Kin. 11.31. should have ten parts of Reho­boam's Kingdom, and yet he was a Rebell 1 Kin. 12.19. and an Usur­per 1 Kin. 11.17., and he made Israel to sin 1 Kin. 15.26, 34..

We must frame our lives and actions, not by dark Prophesies, but by clear Precepts: And we are no where informed who is Antichrist; no where enjoyned to fight against him; but earnestly exhorted To be quiet, and to do our own business 1 Thes. 4.11.; To follow peace with all men, and ho­liness, without which (pair of virtues) no man shall see the Lord Heb. 12.14..

Certainly therefore our wisest course is, not to trou­ble our heads about Antichrist, but leave Christ himself do deal with him, and to betake our selves to Prayer and Fasting, with other pious exercises, to prepare for the Advent of Death and Judgment. This is the fifth Cave­at, not to intrude or pry into the Ark.

6. The sixth and last Caveat is, you must not rifle and plunder the Ark. The Apostle tells us, Heb. 9.4. That with the Ark there were not only the Tables of the Covenant, but also the golden pot that had Manna, and Aa­rons rod that budded. The Tables of the Law are of in­dispensable necessity to salvation; for the mercy of the [Page 91]Lord is from everlasting to everlasting upon them that fear him; to such as keep his Covenant, and think upon his Com­mandments to do them, Psal. 103.17, 18. And Aarons Rod is requisite to excite and quicken; the Pot of Manna to strengthen and encourage unto the duty: There is a mixture of severity and sweetness, Lib. 2. pastoral. Cressol. Anthol. Dec. 2.161. as Gregory hath obser­ved; Rigor disciplinae &, dulcedo humanitatis, quae sacro­sanctas legum Tabulas custodiunt. There must be Disci­pline, and there must be Sacraments, else the Law cannot be observed: The one to awe, the other to enable us to that observation.

All the Service performed before the Ark under the Law was not Typical; though the Sacrifices of fowls and beasts be out of date and abolish [...]d, yet the Sacrifice of hearts and souls is in force still. There was incense to be offered, and God was to be solemnly thank'd and praised Morning and Evening 1 Chron. 23.30.; and this continues still, though the other be extinguished.

Nay, as they had their Sacrifice prefigurative, to pro­test their h [...]mage and devotion, to awaken their repen­tance, upon a suggestion of their guilt and their deme­rits, and to excite their faith to lay hold upon the passion and death of Christ to come, for their expiation and a­tonement; so we have our Sacrifice representative, to protest our devotion, to awaken our repentance, and to excite our Faith to lay hold upon the Passion and Death of Christ already past: Mal. 1.11. See Mr. Meade upon this Text, and the Anci­ent Fathers by him cited. For from the rising of the Sun even unto the going down of the same, my name shall be great a­mong the Gentiles; and in every place Incense shall be offered unto my name, and a pure offering: For my name shall be great among the Heathen, saith the Lord of Hosts. This is that solemn Commemorative Oblation of the Sacrifice of the Cross, with our Adorations, Laudes and Prayers, in that Sacramental Eucharist of Christs own Institution.

Christ is given us in pretium (saith that Learned Bi­shopBishop An­drews, Ser. 2. of the Nativi­ty.) for a price; a price either of ransome, to bring out de loco caliginoso; or a price of purchase, of (that, where without it we have no interest) the Kingdom of Heaven. For both he is given, non habentes oblationem ma­jorem neque pu­riorem quae Deo posset of­ferri quàm Eu­charistiam, eam in omni offe­runt loco. Dig­nam planè Deo oblationem, cu­jus respectu jam holocaustae & bostiae omnes antiquae Deo non placent, tantopere illa placet (sc. Eu­charistia.) Paul. de Pala­cio, in Mal. 1.11. offer we him for both. He was given us, to that end we might give him back. We wanted, we had nothing valuable; that we might have, this he gave us, (as a thing of greatest price) to offer for that which needeth a great price, our sins, so many in number, and so foul in quality. We had nothing worthy God; This He gave us that is worthy him, which cannot be but accepted, offer we it never so often. Let us then offer him, and in the act of offering, ask of him what is meet. And a little after, This [his flesh] he gave for us in sacrifice; and this he gi­veth us, in the Sacrament; that the Sacrifice may, by the Sacrament, be truly applied to us.

What an irreligious, what a scandalous neglect of the Ark of God, in respect of this part of our Solemn wor­ship, hath been throughout this Kingdom, I need not tell you; you cannot but remember it. But I wish there were; and I pray God there may be such a sense of our miscarriages in these particulars, as may produce a Salutary shame, a Cordial and thorow humiliation.

There is nothing else can fit us for so lovely a prospect, as is the external Beauty of Gods house and solemn worship. To this purpose it is very remarkable what the Lord saith to the Prophet Ezekiel (Chap. 43.10, 11.) Thou Son of man, shew the house to the house of Israel, that they may be ashamed of their iniquities, and let them measure the pattern. And if they be ashamed of all that they have done, shew them the Form of the House, and the fashion thereof, and the goings out thereof, and the comings in thereof, and all the Forms thereof, and all the Ordinances thereof, and all the Forms thereof, and all the Laws thereof: and write [Page 93] it in their sight, that they may keep the whole Form thereof, and all the Ordinances thereof, and do them.

And this will lead me to the last Stage of my Dis­course, which is the end of my Design; viz. to give you some directions how you are to demean your selves, in reference to the Ark of Gods solemn worship.

But these Directions should be usher'd in with a word or two of admonition to such as are in highest Authority over us.

1. The First is, To support and countenance the Hie­rarchy, that Order of men who are set apart by a special act of Consecration, to attend the service of the Ark; the Ark of God cannot appear glorious, under the Ministry of a contemptible Priesthood. It is the Learning and Piety, the Prudence and Gravity, the Splendor and Authority, of the Episcopal Order, that must keep up the Ark in a steady posture amongst us.

Aspiring Novices will run it into bogs and precipices, and leave it without a guard, to be overlaid with Super­stition, or exposed to the rude hands of Sacriledge and Prophaness.

Where there is such a Hierarchy as keeps every one to his Station and Office, there the people are instructed, by the example of their regular subordination, to keep their Order and Decorum; and this is the Apostles Bul­wark, opposed to seduction (Col. 2.5.) and such as keep to it are impregnable.

For as that Reverend and Learned Bishop observes,Bishop Daven. ad Colos. 2.5. Rarò in errores praecipitantur, qui ordinem obedientiae Prae­positis debitum observant; è contrà, ubi ordo praecipiendi & parendi negligitur, ibi tanquam per disjectam aciem facile perrumpitur. They seldom fall into Errours that ob­serve the order of obedience due unto their Prelates Not one Ranter, or Quaker, or A­nabaptist, of all that adhere to the Bishop; nor an Antitrini­tarian, &c.; but on the contrary, where the order of commanding [Page 94]and obeying is neglected, there the enemy easily breaks in, as into a routed Army.

To this purpose we may observe that Holy Martyr St. Ignatius very full and pressing. [...]. Be ye subject unto the Bishop as unto the Lord: For he watcheth for your souls as he that must give account. Epist. ad Tral­lian. And a little after; [...] It is necessary that you do nothing, that you attempt nothing without the Bishop. And a while after: [...]. Reverence your Bishop even as Christ, according to the precept of the blessed Apostles. For he that is within the Altar, within the communion of the Church, is an intire pure Christian: and for this cause obey your Bishop and the Priests. But he that is not within this communion, he that acts of his own head, without the Bishop, not in conformity with him, and the Priests and Deacons, is polluted in his Conscience, and is worse then an Infidel1 Tim. 5.8., thus Ignatius. The Hierarchy therefore of the Church is by all means to be kept up, and all due veneration and obedience is to be paid to it.

But this belongs chiefly to the Higher Powers; and yet something you may all do towards it. It is Recorded, that when Chrysostome was to be banished from Constan­tinople, the people were so affected with him, that they all went to the Emperour, and Petitioned for Chrysostome, professing they could no more miss Chrysostome, then they could miss the Sun out of the Firmament; and yet (which I desire you to observe and carry home with you) Chry­sostome was not the peoples mercenary Curate, or flatter­ing Heb. 13.17. [Page 95] Lecturer, but the Bishop of the Diocess, and his See was Constantinople. And I suppose this might be one reason, why Mr. Calamy (as he saith) was so loth (fully) to tell that story: But,

2. There is a second Admonition directed to all that are concern'd herein, to take care that this Hierarchy be re­ally such as the name importeth, A Holy Order or Gover­nance. Holy in their persons and conversation, and holy in their ministration and address. Lev. 10.3. God will be sanctified of all those that draw nigh unto him. Be ye holy, ye that bear the vessels of the Lord: upon the bells of the horses, Zach. 14.10. saith the Prophet, shall be holiness to the Lord.

But there must be holiness, not upon Aarons Bells only (in the purity of his Doctrine) but the inscription upon his forehead must be so too, Holiness to the Lord; Psal. 132.9. let the Priests be clothed with righteousness: he must be white and pure in his conversation as well as in his vesture.

And, 2. Because Sancta sanctè, holy things must be performed after a holy manner; therefore a special sanctification is requisite unto the address; (if a beast should rush in to the holy Mount, Heb. 12.10. he should be transfixed with some dart or other for it) hereupon the Psalmist, I will wash my hands in innocency, Psal. 26.6. and so will I compass thy Altar, O Lord.

And now, for Directions to the people. All the my­steries of the Ark are comprehended and unfolded in the Festivals of the Church; and such as do constantly fre­quent them can be ignorant of nothing that is necessary to their Salvation.

But your address must be duly qualified, that it may find a gracious acceptation. You must approach with Humility, with Alacrity, with Unanimity, with Unifor­mity. These four will make your approach welcome to the Ark or Ordinances of God.

1. It must be with Humility and Reverence. There are some that bear no more reverence to the Ark of Gods worship, then if it were but an Ark of Bull-rushes. But holinesse becometh thy house for ever, saith the Prophet: Ye shall observe my Sabbaths, and reverence my Sanctuary, I am the Lord, Lev. 19.31. God is greatly to be feared in the assembly of the Saints: and to be had in reverence of all them that are about him, Psal. 89.7. Psal. 89.7. and Psal. 68. O God, thou art terrible out of thy holy places, Psal. 68. ult. &c. therefore serve the Lord with fear, and rejoyce before him with trembling, Psal. 2. We will go into his Tabernacles, we will worship at his footstool, Psal. 132.7. and Psal. 99.5. Exalt ye the Lord our God, and worship at his footstool. Psal. 132.7. And as that ex­pression had reference to the Ark then, See Josh. 7.6. so hath it to the holy Sacrament now, as we are taught by S^t Ambrose De Spir. San­cto. l. 3. c. 12. and S^t Austin, Per scabellum terra intelligitur: per terram autem caro Christi: quam hodie quo (que) in mysteriis adora­mus: By footstool we are to understand the earth, and by the earth the flesh of Christ; which at this very day, we adore in the sacred mysteries. And S^t Austin In Psal. 98. to the same purpose; Quaero quid sit scabellum pedumejus, & dicit mihi Scriptu­ra, terra scabellum pedum meorum. not to do it at his name: nay at the holy My­steries, &c. Bishop Andr. Serm. 9. of the Resur. Fluctuans converto me ad Christum, quiaipsum quaero hic, & invenio quomo­do sine impietate a loretur terra, sine impietate adoretur sca­bellum pedum ejus. Suscepit enim de terra terram, quia caro de terra est, & de carne Mariae carnem accepit. Et quia in ipsa carne hic ambulavit, & ipsam carnem nobis manducandam ad salutem dedis: NEMO AUTEM ILLAM CARNEM MANDUC AT NISI PRIUS ADORAVERIT: inventum est quemad­modum adoretur tale scabellum pedum Domini, & non so­lum NON PECCEMUS ADORANDO, sed PECCEMUS NON ADORANDO. I demand what is his footstool; and God in the holy Scripture [Page 89]tells me, the earth is my footstool. But being in some fluctuation and doubtfulness, I turn me unto Christ, for him I am to seek here, and in him I find how the earth may be adored without any impiety, how without any impiety I may adore his footstool. For he took earth from the earth; for flesh is of the earth, and of the flesh of the blessed Virgin Mary, he took flesh. And because in that flesh he conversed here amongst us, and gave that flesh to us to eat for our salvation: AND NO MAN EATETH THAT FLESH UNLESSE HE HATH FIRST ADORED: We have (here) found how such a footstool of the Lord may be adored, and we should not only NOT SIN IN A DORING, but WE SHOULD SIN (certainly) IN NOT ADORING: Thus S^t Au­gustine.

And above all others the Apostle expecteth that this service should be worthily perfomed, 1 Cor. 11. other­wise sad effects did many times follow; for whosoever shall eat this bread, and drink this cup of the Lord unwor­thily, shall be guilty of the body and blood of the Lord, (Ver. 27.) He eateth and drinketh damnation to himself, not dis­cerning the Lords body (Ver. 29.) and for this cause, saith the Apostle, many are weak and sickly among you, and ma­ny sleep, that is, they are struck dead, Ver. 30.

It is considerable in the Bethshemites, they took notice that the Ark of God had been in Captivity amongst the uncircumcised Philistines, that they had set it up in the house of Dagon, and had committed it to the conduct of Oxen, upon a new Cart; and this homely usage of it gave them incouragement (never considering the judgments that had been inflicted upon those Philistines) to be Fa­miliar with it, and to gaze upon it, without any reve­rence at all,1 Sam. 6. as if it had been alienated from Gods care [Page 98]and service, and was become an ordinary common thing. But God does dreadfully vindicate this their prophanation; he strikes more then 50000 of them dead upon the place; that the sharpnesse of his severity might recover that respect and veneration to the Ark, which he saw was not like to be paid to it otherwise.

Men have made themselves very familiar with Al­mighty God, in these late times; and his dreadful Or­dinances, having been held in a kind of Captivity, and sullied by the reproaches of ignorant and prophane persons, they have been looked upon as sleight and common things: but be not deceived, God is not mocked, neither will he al­ways suffer himself to be affronted in his sacred Assemblies and holy Institutions; if you have not ingenuity enough to render all due reverence to Gods Ark; if the argu­ments of Reason and Religion cannot prevail with you to this effect; if severity must be used, to procure this from you (which concerns your own eternal good, no less then Gods glory) believe me, in the end, when all must stoop, you will find that severity very sharp and costly too:Rom. 14.10, 11. therefore approach the Ark of God with Humility and Reverence.

2. You must appreach it with Alacrity and Chearfulness. It is admirable in devout souls to consider how passio­nately affected they are with Gods solemn worship, and the place where it is performed. When they are seque­strated from it, they breathe out their devotions in fits of longing; If I forget thee, O Jerusalem, if I do not re­member thee, let my tongue cleave to the roof of my mouth; if I prefer not Jerusalem above my chief joy: Psal. 137.5, 6, 7. How amiable are thy dwellings, O Lord of Hosts! My soul longeth, yea, even fainteth for the Courts of the Lord; for one day in thy Courts is better then a thousand; Psal. 84.1, 2, 4, 10. I had rather be a door-keep­er in the house of my God; blessed are they that dwell in thy house.

And there is nothing more welcome to a holy soul then an invitation to such a Coelestial entertainment; I was glad when they said unto me, Psal. 122.1, 2: we will go into the house of the Lord; and there he desires to fix his station; Our feet shall stand within thy gates O Jerusalem: Yea, they shall joy as the joy in harvest, as the joy of those that divide the spoil Isa. 9.3.: I will go unto the Altar of God, unto God my ex­ceeding joy Psal. 43.4.. Such a joy of heart as over flows the banks thereof, and causeth exultation in the body too; My heart danceth for joy; and not so only, but, my heart, and my flesh also rejoyceth in the living God.

And much more, the glory of the flesh, the best member of it, the tongue, They shall sing in the ways of the Lord, that great is the glory of the Lord. The service of God should be like the celebration of a solemn Jubilee; Jubi­late Deo, O be joyful in the Lord all ye lands, Psal. 100.1. serve the Lord with gladness, and come before his presence with a song: and again, O come, let us sing unto the Lord; Psal. 95.1. let us make a joyful noise to the Rock of our Salvation.

If we had that zeal of Gods glory, or that sense of our own duty, or if we had but that regard to our own inte­rest and advantage, that we should have, it were impos­sible we should be either so slack in our approach, or (when present) so cold and dull in our attention to Gods solemn service.

Are we not in some danger of Gods displeasure for this awkward carri [...]ge towards him? does he not threaten his people for it? Deut. 28.47, 45. Because thou servedst not the Lord thy God with joyfulnesse and gladnesse of heart, for the abundance of all things: therefore shalt thou serve thine enemies, which the Lord shall send against thee, in hun­ger, and in thirst, and in want of all things: he that can­not delight himself in the Solemnities of Gods house, in that his gracious presence, where there is, in some sence, [Page 100] a fulnesse of joy, Psal. 16. ult. it is pity he should ever come to his right hand, where are pleasures for evermore: you must approach with Alacrity.

3. You must approach the Ark with unanimity: As Jerusalem was builded, Psal. 122.3. so it was govern'd, as a City at uni­ty in it self. Psal. 95.6. The kingly Prophet invites, O come, let us worship and fall down and kneel before the Lord; O mag­nifie the Lord with me, Psal. 34.3. and let us exalt his name together. And at that great solemnity of Solomon's, when he dedi­cated the house of the Lord, we find all Israel in consort with him,2 Chron. 7.4. The King and all the people offered sacrifices be­fore the Lord.

God hath an expectation it should be so amongst us too; for he saith by his Evangelical Prophet, And it shall come to pass in the last days, Isa. 2.2, 3. that the mountain of the Lords house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob, and he will teach us of his ways, and we will walk in his pathes. For then (as the Lord saith by another Prophet) will I turn to the people a pure language, Zeph. 3.9. that they may all call upon the name of the Lord, to serve him with one consent, crouding in to the holy Assemblies with one shoulder, as the original importeth.

And that it might be so amongst us, how earnestly doth the Apostle conjure us in the persons of the Church of Philippi; if there be therefore any consolation in Christ, Phil. 2.1, 2. if any comfort of love, if any fellowship of the Spirit, if any bowels of mercies; fulfil ye my joy; and what is that? that ye be like-minded, having the same love, being of one accord, of one mind. For Christ hath but one Church; My love, my undefiled is one; there is one body, and one spirit, and ye are called in one hope of your calling, [Page 101]one Lord, one Faith, Eph. 4.4, 5, 5. one Baptism, one God and Father of all, who is above all, and through all, and in you all. What a multiplicity of Arguments hath the blessed Apostle twisted together, to make the unity that should be amongst Christians indissoluble.

And if the advantages hereof were duly weighed, these alone were enough to make it so. Origen weighing that verse of the Psalmist,See Magal. in Josh. c. 6. § 1. Aunnot. 3. Blessed are the people that know the joyful sound (Psal. 89.15.) He quaeres what it is that renders a people blessed. He saith not, blessed are the people that do righteousness; or blessed are the people that under­stand mysteries, or are able to give an account of the heaven, of the earth, and of the stars: but, he saith, blessed are the people that know the sound (the jubilation). In other (places) the fear of the Lord maketh blessed, but it maketh but one man blessed; for so it is said, Blessed is the man that feareth the Lord. Else where we find also that more are blessed, as blessed are the poor in spirit; blessed are the meek; blessed are the peace-makers; blessed are the pure in heart. But here (in the Psalmist) the blessedness is profuse, and I know not what so great cause of blessedness is intimated, that it should make the whole people blessed, that hears the Jubilati­on. Unde mihi jubilatio videtur indicare quendam con­cordiae, & unanimitatis affectum, whereupon it seems to me, that this Jubilation doth import an affection of concord and unanimity; which if it clasps the hearts and hands of two or three Disciples together in Prayer, it makes them so prevalent, (offering up their devotions in the name of Christ) that the heavenly Father grants all they pray for.

And if it be so great a blessedness that a whole people are unanimous, that they all speak the same thing, being joyn'd to­gether in the same mind and in the same judgment, the uni­ted devotions of such a people may be as prevalent as theirs were, in the Acts of the Apostles; They were of [Page 102]one heart and of one soul, Acts 2.1. Chap. 4.31, 32. they were with one accord in one place, and there was a great earth-quake, where they prayed (in unanimity) and the place being shaken the holy Ghost descen­ded. The joynt devotions of an unanimous faithful peo­ple might be thus effectual, terrae-motu facto destruentur & cadent omnia, quae terrena sunt, ac mundus ipse subver­tetur, saith Origen; such an Earth-quake might ensue, as should remove those Mountains of earth, that oppose in our way to heaven, and level the world under our feet, and bring down the Comforter to inlighten and as­sist us.

Let us therefore approach the Ark of God with una­nimity, and this will make us inclinable to the last part of our duty, in our demeanor towards the Ark.

4. To approach it with uniformity; for our unanimity is to terminate and center there, in uniformity. Hence the Apostle is so pathetical, 1 Cor. 1.10. Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions (or Schisms) among you; but that ye be perfectly joyned toge­ther in the same mind and in the same judgment. And why so? why, that ye may with one mind and one mouth glorifie God, even the Father of our Lord Jesus Christ, Rom. 15.6.

That promise of God, [I will give them one heart and one way, Jer. 32.39. Ezek. 11.19. that they may fear me for ever] hath reference certainly to the Christian Church. But this is such a pro­mise as implies our co-operation for the accomplishment of it.

I demand then, whether God [...]ath perform'd his En­gagement to the Christian Church? whether he hath done his part, in giving his people one way? if not, then we are to expect some new Revelations for the discovery of that way; for how shall it be set open to us otherwise?

But this is not only contradicted by the Apostle, but sentenced too with the dreadful commination of an Ana­thema; for thus he saith, though we or an Angel from heaven, Gal. 1.8, 9. preach any other Gospel unto you, th [...]n that which we have preached unto you, let him be accursed. And for the greater verification of this truth, he doubles his asseveration; as we said before, so say I now again, if any man preach any other Gospel unto you, th [...]n that ye have received, let him be accursed.

I am the way, saith our Saviour, and the truth too, and that can be but one; we have the mind of Christ, 1 Cor. 2.16. saith the Apostle; and no man can, no man dare deny, that to be the one way, that God hath promised; and this is set open to the world,Acts 16.17. by the Ministry of the Apostles and Evangelists; These men are the servants of the most high God, which shew unto us the way of salvation.

And if you ask me why some men refuse to walk in this way, I must refer you to some of their stubborn fellow travellers, for answer; Thus saith the Lord, Stand ye in the ways and see and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls: but they said, we will not walk therein, Jer. 6.16.

And why not? why, here lies the quarrel, God hath appointed certain Guides to direct us and point out the way to us, and we are offended at this; we make our Guides our stumbling-blocks; God hath also given a general Or­der to these Guides, to set up some shades for our better ac­commodation, and to hang up some lights for our more safe and regular walking, in this way, leaving it to their care and prudence, what these shades shall be made of, and where these lights shall be set up; and here, having an over-weening conceit of our own worth, and wanting that due reverence for our Guides and Governours, which we ought to have, we fall out in and about the way too; [Page 96] pride and prejudice, Envy and Animosity strike in, and make us NON-CONFORMISTS.

The Apostle foresaw this, or rather had a present in­tuition of it, in some Churches of his own planting; and therefore when he injoyns this accord and uniformity, for securing this duty he prescribes also these Caveats, Let nothing be done through strif, Phil. 2.2, 3. or vain-glory, but in lowli­ness of mind let each esteem other better th [...]n themselves. And the same charge he gives to the Ephesians; Ephes. 4.1, 2, 3. I there­fore, the prisoner of the Lord, beseech you, that ye walk wor­thy of the vocation wherewith ye are called, with all lowli­ness and meekness, with long suffering, forbearing one ano­ther in love; (and by keeping this temper especially to­wards our Guides) endeavouring to keep the unity of the Spirit in the bond of peace.

Uniformity is this bond of the Churches peace; and 'tis that that makes her terrible as an Army with Banners; which attribute no society of men can boast of,Cant. 6.10. but where they all keep the same posture, and observe the same motions, and obey the same word of command, under their respective Officers.

In obedience therefore to the Apostles command, as well as for the honour and advantage of Gods Church, Let us, as many as be perfect, be thus minded, Phil. 3.15. that is, as it follows, in the next verse, Let us walk by the same rule, let us mind the same thing. And I must add (to take away an objection that may arise from the words intervening) it may be very justly expected that we should be so perfect, as is there required; for though some novices in the Faith, who were then but newly crept out of the darkness of Heathenism, or the shades of the Jewish observances; though these, I say, might then ex­pect, some further Revelation, to inlighten them more clearly, in that which by reason of their ignorance, or preju­dice, [Page 105]they were not, for the present, satisfied in; yet we are to expe [...] no such matter, we have already attain'd to the utmost we can expect of immediate Revelation Gal. 2.8, 9. Jud. ep. 3.; and it is our duty, (Divine Revelation and Command hath made it so) in all doubtful matters to res;ign our judgments up to the conduct of such Guides Heb. 13, 7, & 17. as God hath set over us; and for the truth of this Position, I appeal to the declared doctrine of Mr. Baxter, for thus he saith, [In his Unsa­voury Volumn against Mr. Crandon, or his No [...]egay presented to Mr. Joseph Ca­ryll, (page 83.) ante finem. Let me be bold to tell my opinion to my Brethren of the Ministry, that though I deny them to have either credit or Authority against the known Word of God, yet so great is their credit and Au­thority, even as Teachers and Guides of the Church, in Causes agreeable to the Word, and in Causes to the people doubtful and unknown, and in Causes left by the Word to their determination, (the Word determining them but gene­rally) that I think the ignorance of this truth hath been the main cause of our sad Confusions and Schisms in England, and that the Ministers have been guilty of it, partly by an [...]ver-modest concealing their Authority, and partly by an indiscreet opposition to the Papists errour of the Authority of the Church: and I think that till we have better taught, even our godly people, what credit and obedience is due to their Teachers and Spiritual Guides, the Churches of Eng­land shall never have peace, or any good or establish'd Order. I say again, we are broken for want of the knowledg of this truth; and till this be known, we shall never be well bound [...]p and healed.] Thus far Mr. Baxter.

And as many as walk according to this rule, Gal. 6.16. peace be on the [...] and mercy, and upon the Israel of God, Amen.

THat 'tis pride and an over-weaning Conceit of their own worth which makes men Non-Conformists, I shall now give you a pregnant evidence out of the Pam­phlet mention'd in the Title-page.

In a Postscript to that Pamphlet the Authour tells us of a Paper taken out of Mr. Crofton's pocket, containing his high way thoughts, which he committed to paper to communicate to a Non-Conformist. Having procured a Copy thereof (as he pretends) with some difficulty, he sends it to a friend, with his leave, to make it publick, and thereby (as he saith) to capacitate our Conforming Cler­gy to resolve (if they can) one of the great scruples which (he saith) barreth M^r Crofton's Conformity, and Mini­stration by a Liturgy.

The Position he lays down is this, That [A Minister of the Gospel cannot without sin receive a Liturgy generally and exclusively imposed.]

But wha [...] is it the man contends for? That an Order and regular Method of praying,page 1. reading the Scriptures, and administration of other parts of Worship, in conveni­ent time and order, successively each after other, in their proper place, this he confesseth to have been used in all Churches of Jews and Christians; and This (he saith) is dictated by all Rules of Order and Prudence necessary to hu­mane [Page 107]Society, so specified as to constitute an holy Convocati­on. A Rubrick or Direction he acknowledgeth too, as the genuine product of Ecclesiastical Politie, and the For­ma informans of that Uniformity in publick Order, which is maintain'd without Unity of Words and Forms, Terms and Expressions, as the ornament and honour of any parti­cular and circumscribed Church. Such a Liturgy as this he allows of, that is, The Directory.

But stated Forms for the celebration of Solemn Publick Worship, and the several parts thereof, composed,page 2. digest­ed, and (for the very words, terms, and expressions thereof) determined and prescribed by some others th [...]n the Parson, or Minister who standeth to minister Gods Ordinan­ces between God and his Church; such an imposed Liturgy he cannot submit unto.

So that here we have a meer [...],1 Tim. 6.4. 2 Tim. 2.14. a strife about words, terms and expressions, say the Apostle what he will to the contrary. And of what extraction is this quarrel then? From whence come wars and strivings a­mongst you? come they not from hence, even from the lusts that war in your members? The Apostle takes it for grant­ed, and the Wise man is positive in it, Onely by pride cometh contention. And it is so certain in this individua­tion of it, That our Pick-pocket, or pretended Mr. Crof­ton, page 3. hath not artifice enough to dissemble it: For he saith, It cannot be denied to be a most base and slavish servility, to prostitute the Office to which we are apted [but not without humility] and ordained by the Lord Jesus Christ, unto the pleasure and prescriptions of men, though the best for quali­ty and authority.

But not so passionate, good Mr. Crofton; you may please to be so humble as to condescend to such an impo­sition for peace and order sake; and that I prove by this Argument.

What I may lawfully be determin'd to by my own private judgment, that I may lawfully be determin'd to by the judgment of my Superiours.

But to stated Forms for the celebration of Gods solemn publick worship composed, and (for the very words, terms and expressions) digested into method, I may lawfully be determined by my own private judgment: Therefore,

To stated Forms for the celebration of Gods solemn publick worship, composed, and (for the very words, terms and expressions) digested into method, I may lawfully be determined, by the judgment of my Superiours.

In this Argument, the Minor or Assumption cannot be denyed; 'tis that Mr. Crofton contends for; for I hope he doth not exclude his judgment, when he pleads for the liberty of his own Invention to Compose and Modi­fie his Forms of publick worship.

The Major is proved thus;

That which I may lawfully be determined to by a weaker judgment, to that I may lawfully be determined by a judgment that is stronger.

But to stated Forms, &c. I may lawfully be determi­ned by a weaker judgment (viz. my own); therefore, to stated Forms, &c. I may lawfully be determined by a judgment that is stronger, viz. that of my Superiours.

To deny the Major in this Argument, were to make himself ridiculous; and in effect, to affirm, that a man may see more clearly by a dim light then by a brighter. And to deny the Minor were to arrogate to himself a bet­ter judgment, then that of his Superiours; which cannot be done without intolerable pride and presumption, con­trary to the express order of the Apostle, Phil. 2.3. Let nothing be done through strif or vain-glory, but in lowliness of mind let each esteem other better then themselves: That ye (may) walk worthy of the vocation, wherewith ye are cal­led, [Page 109]with all lowliness and meekness: endeavouring to keep the unity of the Spirit in the bond of peace, Eph. 4.1, 2, 3.

But (to lay the Axe to the very root of his Ratiocinati­on) he saith the Ministerial Modification (of publick wor­ship) by personal abilities, Pag. 4, & 5. is the formal act of the Mini­sterial Office; but to resign this formal act up to a Ministry-destroying-imposition is sinful.

But I deny the Modification of worship by personal abi­lities to be the Formal act of the Ministerial Office. The Formal act of the Ministerial Office is to Minister; the Modification as well by personal Abilities, as by publick Authority, is extrinsecal and circumstantial to it. To make the Modification of the Act to be the Formal act it self, is to make the Apparel the Man; which is very absur'd, except it be in a man of clouts; and truly Mr. Crofton's Argument is no better.

Object. But the Imposition and Prescription in Prayer and Sacraments is applicable to preaching.

Sol. To which I answer, 1. That certainly a Sermon is never the worse for being well digested; And, 2. if it be seen and allowed by Authority, I know no harm in it; And, 3. if it were not an endless work, this course would secure the peace and solid edification of the Church the better; And, 4. when the Presbyterians Preach other mens printed Sermons, (as some of them are frequently observed to do) this is supposed to be no prejudice to the interest of those souls that hear them.

But the truth is, there is a vast difference betwixt Pray­er and Preaching, for our Saviour hath taught us, that the first may be regularly and fully comprised in a short Office; whereas the later hath as many Fields to expati­ate in, as there are several Texts in the holy Bible; and here lies the most proper Scene, for the variety of Gifts to perform their publick exercise upon.

Besides, Gifts being design'd for the edification of the Church, Governours are concern'd to take care they be not abused to the confusion of it, 1 Cor. 14.32, 33. Uzzah did but imploy his Gifts; and Corah might pretend to do no more.

What M. Crofton objects,Pag. 6. in fi [...]e. by way of instance, touching the Parish Clerk and people is no more to our prejudice, then it is to his own purpose; for without all peradventure they are a general part of the holy Priesthood S^t Peter speaks of;1 Pet. [...].5. & 'tis their duty to bear a part in Gods solemn worship.

But I cannot think (saith Mr. Crofton,) that any Bishop or his examinant will judge a School-boy,Pag. 6. twelve yeares old, sufficiently qualified to execute the formal act of the Ministerial Office; and indeed, no more can I. But we must not so look to personal abilities as to forget Divine Ordination. An ordinary Butcher, under the Law, could dress a Lamb or a yoak of Oxen, as well as the best of the Sons of Levi; and yet his per­sonal abilities did not qualifie him to offer sacrifice. The efficacy of the Ministry does flow, as little, I am sure, ex opere operantis, as ex opere operato; it depends not upon the cant and tone, or the wording of the Minister that doth officiate, but upon the Institution and Promise of Christ himself. And Mr. Crofton cannot be our adversary in this;Pag. 7. line, 2, 3. for, he saith [I hope Protestants make not the inten­tion, or intrinsecal power of the Administrator, the formality, and so the efficacy of the administration,] which is enough to cut the throat of his Argument; for it follows from hence by an undeniable consequence, that the efficacy of the Ministry does not depend upon personal Abilities. And, if another concession of his, at the end of the same Page, be well considered, viz: that [the Minister must not vary any thing in the matter and sub­stance of appointed worship.] it will make much for the [Page 111]credit of stated Forms in the several parts of our Ministra­tion, as being; out of all question, far less subject to the danger of varying from the matter and substance of ap­pointed worship, th [...]n the modification of it, especially by the extemporary exerting of personal abilities.

So that upon the matter Mr. Crofton is still condemned of himself; and till some better evidence be brought to the contrary, I must remain (as formerly) in this opini­on, that Pulpit Conceptions are (but) Popular Deceptions; And to the Treatise that bears that Title I refer the Rea­der for a fuller proof thereof.

In the mean while I shall offer Mr. Crofton and his par­ty a proof, that they are bound to submit to the use of a prescribed Liturgy, that they may be at peace with their Governours and their own Consciences, by keeping the unity of the Spirit in the bond of peace with the Church of God.

To do whatsoever is morally possible, for Uniformity and peace sake, is your duty.

But to submit to the use of a prescribed Liturgy is mo­rally possible.

Therefore, to submit to the use of a prescribed Litur­gy is your duty.

The Major is proved by Apostolical injunction; if it be possible (and) as much as in you lieth, live peaceably with all men, Rom. 12.18.

The Minor is proved thus;

That which is not sinful, and is within our natural power is morally possible. But to submit to a prescribed Liturgy is not sinful, and is within our natural power;

Therefore, to submit to a prescribed Liturgy is moral­ly possible.

The Major of this Argument [what is not sinful and is within our natural power, is morally possible] cannot rea­sonably be denyed.

The Min [...]r, as to the last branch of it, [to submit to a prescribed Liturgy is within our natural power] this is evi­dent of it self.

The first branch [to submit to a prescribed Liturgy is not sinful,] is proved thus.

What is forbidden by no Law is not sinful. But to submit to a prescribed Liturgy is forbidden by no Law. Therefore, to submit to a prescribed Liturgy is not sinful.

The Major is proved by the definition of sin; sin is the transgression of the Law, 1 Joh. 3.4.

The Minor is justified upon this account. 1. As to the Form of Words, that is not forbidden by any Law of God; for the Apostle saith, Hold fast the Form of sound words, 2 Tim. 1.13. and, I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak THE SAME THING, 1 Cor. 1.10. That ye may with ONE MIND and ONE MOUTH glorifie God, Rom. 15.6.

2. As to our submission to the use of such prescribed Forms, that is no where forbidden neither: but on the contrary, it is commanded, Heb. 13.17. Obey them that have the rule over you, and submit your selves; and we should remember, that to obey is better th [...]n Sacrifice, 1 Sam. 15.

Upon these grounds I conclude against Mr. Croftons Position, that a Minister of the Gospel may, without sin, receive a Liturgy generally and exclusively imposed, for the Celebration of Gods Solemn Publick Worship.

And the receiving such a Liturgy, [...]. Croft. pag. 2. upon the Authority of our Superiours, with all submission and obedience does not resolve the Administrator into the Dilemma of obey­ing God or man (as Mr. Crofton pretends;) for God and man stand not here in opposition, but subordination; and he that does not obey both, does obey neither.

1. THe Church Catholick visible distributed (through necessity, and good order) to particular Assemblies must sanctifie the Lords day by an holy Convocation.

2. The Congregation of particular Christians convened in full and open joynt-Assemblies, to celebrate Gods solemn worship, is the formality of an holy Convocation.

3. The worship celebrated in the holy Convocation for the matter and essential form by which it substantially existeth, must be determined by the Lord, and by him alone.

4. All worship of mens invention superadded to Gods ap­pointment must be avoided, abandoned by every of Gods peo­ple; but Gods worship substantially existing with the same must not be disowned or declined.

5. Gods worship celebrated by and among men must be ministred, and exist in and by an humane mode and dress suitable to, and so fit to edifie such a Creature and society.

6. The humane mode and dress, words and phrases, by which Gods worship must exist, and be minstred in and to the Church, is not determined by the Lord, but wholly left to the wisdom and faithfulness of them who minister the same.

7. The humane Ministerial modification of Gods Ordi­nances in and to the Church is the formal act of the Ministe­rial Office to be fulfilled, and performed by the Ministerial [Page 114]gifts, the personal abilities of every individual Minister, who is gifted of God, and ordained by the Church for that purpose. [This Article is confuted in the Answer to the Position above mentioned.]

8. The ministerial mode and order of Gods worship being wholly humane, determined by mens wisdom and faithfulness, it is and cannot but be subject to much and great corruption in defect and disorder, rudeness and irreverence in expressions. Here it cannot be denyed but the sudden and extemporary mode is much more subject to these Corruptions, [in de­fect and disorder, rudeness and irreverence] than the so­lemn and maturely-stated Forms.

9. The guilt of all defect and disorder in the humane mini­sterial mode of Gods worship is immediately, properly, and directly personal, charged on the Minister, and on him alone: not on the Church, or any the members thereof.

10. All defects, disorders, rude and impertinent ex­pressions, in the humane, ministerial mode of Gods worship: are corruptions, circumstantial, and extrinsecal, in and by which Gods worship may substantially exist in matter, and es­sentiàl form, capable of operation to its appointed end.

11. Defects, disorders, and corruptions in the ministerial mode of Gods Ordinances fixed, continued and reiterated, are more sinful and offensive to God, and his people, th [...]n those which are present and transient; but both these are sins of one and the same nature and quality, and of equal influence on Gods worship ministred by the same. [But the extemporary and transient modes of single persons are more subject to these corruptions and disorders, as was said above.]

12. No defects, or disorders in the humane ministerial mode, (whether fixed, and reiterated in and by imposed and prescribed forms, or expressed in and by present transient conceived forms, in and by which Gods worship doth substan­tially exist, for matter and form, in and to his Church) will warrant any Christians secession, voluntary withdrawing [Page 115]from the holy Convocation, or non-communion in Gods wor­ship so ministred.

For 1. these notwithstanding, Gods worship doth tru­ly, fully, formally exist, capable of operation to its appoin­ted end: 2. This sin is purely personal, chargeable on the Minister, who standeth charged with the office of ministerial modification of Gods worship, in, and to the Church: the people or particular members of the Church, may and must pass on this (as other personal acts) a judgement of charity, which doth direct them to grieve for the sin existent; to complain of it, and as they have opportunity to admonish the sinner (though the Sons of Eli) of i [...], and seek the correction and removal of the same; but they have not of it any judicium publicum, judgment of Office, charged on them, by the specialty of duty: and armed with a just moral power of corre­ction, so as that the same should be the neglect of this publick duty, become their sin, and leave its guilt on their souls. That Gods worship (doth) formally exist in every mode of ministration, every Christian and mem­ber of the Church must judge and see: for by this cor­ruption, the holy Convocation ceaseth, and they worship not God: [I suppose the Authors meaning is this, as to this corruption the holy Convocation ceaseth, and they wor­ship not God by it:] but the mode it self is personally charged on the Minister: the defect and disorder is an ac­cident resulting from the sloth, negligence, ignorance, weakness and unfa [...]thfulness of the Minister, and an ad­junct separable from Gods worship existent by the same.

Sir, I pray you take good notice of this, that the pri­vate Christian, and particular members of the Church have no publick judgment of office, concerning the Ministerial mode of Gods worship: for Sir, it is a notion of much weight and use in this Case; and it appeareth plainly true, if the modifying of Gods worship be, as it cannot be d [...]nyed [Page 116]to be the personal act of an Officer appointed to that end: [We say this belongs peculiarly to the Governours of the Church to order.]

Moreover, Sir, if the people have a publick judgment of the ministerial mode of Gods worship, we are under a necessity of having what we so much complain against, and cast off, (viz) a fixed Liturgy for the mode of Prayer, Preaching, Ministration of Sacraments: [which] must then be known to the people, and judged by them free from all defect and disorder, before the people can at­tend Gods worship in that Ministration.

It must be confessed impossible, for a single Minister constantly to communicate to every particular member of his Congregation the mode into which he hath (by his personal abilities and ministerial Gifts) cast the word Prayer and Sacraments.

No serious, sober Christian, can think the people to be guilty of those rude methods, indigested, raw expressions, tautologies, soloecismes, and disorders, which a Minister may utter in his preaching, and praying; yet this is inevitable if the people have a publick judgment by special office, of the ministerial mode of Gods worship: It is indeed true, the defective, disordered mode of worship which is fixed, stated, and so from time (to time) reiterated is more obvi­ous and offensive, then what is transient, and so by the judgment of charity more burdensom to the people, the grief of it being continued and renewed: but it is the judg­ment of office, armed with power to correct, (that) de­riveth the guilt of the one, or of the other.

This is the sum of what Mr. Crofton believes concerning Church-communion. And whether the Church of God be not more secure in her Freedom from corruptions and dis­orders, by fixed, stated Forms, then by such as are indi­gested, transient and extemporary, I appeal to the Reason and Common Sence of all the World. And there's