SERMONS Preached upon several PUBLIC AND EMINENT OCCASIONS. By that Learned, Orthodox, and Powerful Divine, Mr. RICHARD VINES, late Minister of the Gospel at Laurence Jewry, LONDON. Collected into one Volume. LONDON, Printed for Abel Roper, at the Sun against Dunstan's Church in Fleetstreet, 1656. The Titles, Occasions, and Texts of the Sermons contained in this Book. 1. CAleb's Integrity in following the Lord, fully preached to the House of Commons on a Fast day, on Numb. 14. 24. 2. The Imposture of Seducing Teachers Discovered, in a Spittle Sermon before the L. Mayor, aldermans, etc. of the City of London, on Eph. 4. 14, 15. 3. Magnalia Dei ab aquilone, on a day, before both Houses of Parliament, on Isaiah 6. 8. 4. The Posture of David's spirit in a doubtful Condition, on a Fast day before the House of Commons, on 2 Sam. 15. 25, 26. 5. The Happiness of Israel, on a day, Preached to both Houses of Parliament, and the City of London, on Deut. 33. 29. 6. The Purifying unclean Hearts and Hands, on a Fast day before the House of Commons, on James 4. 6. 7. The Hearse of the Renowned Robert Earl of Essex, Preached at his Funeral on 2 Sam. 3. 38. 8. The Authors, Nature and Danger of Heresies, on a Fast day before the House of Commons, on 2 Pet. 2. 1. 9 10. 11. Subjection to Magistrates both Supreme and Sub-ordinate, in three Sermons at the Elections of the Lord Mayor of the City of London three years successively, on 1 Pet. 2. 13, 14, 15, 16. 12. Corruption of the Mind described, in a Sermon preached at Paul's on 2 Cor. 2. 17. To which is adjoined, Enoch's Walk and Change, the Sermon Preached at the Funeral of Mr Vines, by M. Thomas Jacomb, on Gen. 5. 24. There is also Printed for Abel Roper, The Growth and Danger of Heresies, a Sermon Preached at a Fast before the House of Commons, by Mr. Thomas Hodges on 2 Pet. 2. 2. The Noble Order, a Fast Sermon before the House of Lords, by M. Daniel Evance, on 1 Sam. 2. 30. CALEBS' INTEGRITY In following the LORD fully, IN A SERMON Preached at Saint MARGARET'S Westminster, Before the Honourable House of COMMONS, at their late solemn and public Fast, Novemb. 30 th'. 1642. By RICHARD VINES, Master of Arts of Magd. College in Cambridge, and Minister of the Gospel at Weddington in the County of WARR. Et facere, & pati fortia, Christianum est. LONDON, Printed by R. L. for Abel Roper, at the sign of the Sun against St. Dunstan's Church in Fleetstreet, 1646. HONORATISSIMO, GRAVISSIMOQVE SENATUI PARL. DOM. COM. HANC SUAM QUALEMCUNQUE CONCIONEM HABITAM APUD EUNDEM. IN ECCLESIA SANCTAE MARGARETAE, APUD WESTMONASTERIUM, SOLENNI, MENSTRUORUM JEJUNIORUM, DIE NOVEMB. ULTIMO, ANNO 1642. EX OMNIBUS, QUI SACRIS OPERANTUR, IN AGRO WARWICENSI, MINIMUS. D. D. D. RICHARDUS VINES. CALEBS' INTEGRITY In following the LORD fully. OR The Pattern of a godly Man, going upon a dangerous service, or at a desperate point. NUMBERS XIV. XXIV. But my servant Caleb because he had another Spirit with him, (or in him) and hath followed me fully, (Hebr. hath fulfilled after me) him will I bring into the Land whereinto he went, and his seed shall possess it. THe History whereof this Text is part; Verse 1. & 9 & 11. & 22. is a Narrative of one of the murmur of the Israelites, which famous ●●n of 〈◊〉 is expressed in some variety of style, being elsewhere called Temptation of God, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 provocation, or embittering of God, & sometime rebellion, which is a sin incident to a people that under promise, or in expectation of good from God, and yet withal, so encountered with temptations and obstructions of their hopes, wave after wave, that they cannot 〈◊〉 themselves by faith reconcile the promise, or tenderness of God with his present providence and dispensation towards them, his footsteps b●ing cloudy, and his hand heavy: where upon their spirits are even by his probationary 〈◊〉 embittered against him, as if he neither regarded his own truth, nor their sufferings. And God again is embittered against them for their unbelief in him, their jealousy of him, their discontents, thought or vented against him; for God would not have the people of his Covenant, because they are in straits, to question his respect to them; no, though they be between Pharaoh and the Sea, at point of perishing: But if his present hand make them cry, Alas, for the day jer. 30. 7. is great, It is even the time of jacob's trouble, (and who will not shrink at the first putting his feet into cold water) yet to over-believe sense, and add with all, but he shall be saved out of it. This murmuring was the Tenth, the greatest, and of the heaviest consequence. The Tenth, so God himself numbers it, who, as he keeps a Book of every man's particular sins (as the phrase of blotting out imports) and whereof every man's conscience is a counterpart, so it appears hence that he keeps an exact account of our Nationall rebellions and provocations, Verse 22. They have tempted me 〈◊〉 these ten times. The greatest, for besides that it is after nine, and the repetition of a sin makes the latter ●o 〈…〉 the greater, (Ezra 9 14. Should we again break thy commandments) I say, absque hoc, their other murmur arose upon their want of flesh, bread, water, or some dislikes of some particularly oeconomy of God over them: This strikes at the root, at the throat of all, for now being in Paran, or at the Mountain of the Amorites, Chap. 12. 16. Deut. 1. 20. in the very borders of the Land of their rest, ready to put in their sickle to reap the promise made to Abraham so many hundred years before. They so undervalue and dishonour God's rest made over by deed of promise unto them long ago, and now ready to be given by livery and seisin into their hand, that they prefer a slavish life, nay, a grave in Egypt, before such an adventure, Would God that we had died in Egypt, Verse 2. Or would God we had died in the Wilderness, any grave would serve their indignation, rather than they would put on for this inheritance; and haply they thought (as we sometimes do in like case) that this Land being in promise, it should have dropped into their mouths, even without their opening them, and not have been a Land of conquest as well as promise; for so we fancy, that promises must fulfil themselves, even though we be not in capacity of them, or contribute not to serve God's command or providence in the way of reaping them. And what was the consequence? God was provoked, and in his wrath swore an oath exclusive of this people, led them off the borders of the Land, a forty years march in the Wilderness, until all the Mutineers (all above twenty years old as their going forth of Egypt) fell therein. Upon which account, not a man of that great people (except Caleb and Joshuah) of much above sixty years of age came into Canaan. Now if these things be our examples, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ 1 Cor. 10. 6. then it is but laying the scene among ourselves, and the result of it will be this; That is after all our other Nationall provocations of God, for which we have long deserved, that the hand should write upon the wall, that God hath numbered our Kingdom and sinisht it. We should be brought to the borders of that long prayed for rest from our yokes and burdens in Church and State, and then prove, as I may so say, runaways from Edge Hill, and stumble at the threshold, despising the offer, cancelling our former prayers, scandalising ourselves, saying, The time is not come, the time the Lords house Hag. 1. 2. should be built, and so wish for Captains that we may return into Egypt, as this people, Verse 4. Might we not fear such another oath of God against us, and such another pilgrimage of ourselves in the Wilderness of our own misery, until our carcases were all fall'n as theirs. The occasion of this mutiny was, Twelve Princes or heads of the Tribes, were sent out to discover the Land, they went, returned, and reported, but these Twelve were not all agreed of their verdict, they were ten to two; The ten spoke their carnal fears, nothing but walled Towns, warlike people, sons of Anak, the Land indeed is good, but like the garden of the Hesperides, Dragons keep it; not a word or syllable of God's Covenant, Promise, or Presence, to counterbalance or make rebatement. The people are drawn after them and embittered, they cry out that God hath betrayed their Lives, Wives, Children to manifest ruin, and to Egypt they will back again. The two, Cateb and joshua, controverted the ten, and Numb. 30. 30, 31. protested. We are not able to say the ten, we are well able saith Caleb; they are stronger than we say the ten, Cum Cap. 30. 31, 32, 33. Cum Cap. 14. 8, 9 they are bread for us say the two; we are Pismires and Grashoppors to them say the ten; the Lord is with us, fear them not say the two; they are fenced in with walls, and Giants say the ten; their shadow is departed from them say the two; This was the contestation, but the noah's carried it, and though Caleb and his fellow plied the people with God's presence, power and promise, and with the experience they had had of him, yet they got no heat into them, but the heat of insolency & rage, All the Congregation bad stone them with stones, Vers. 10 Spiritual arguments to a carnal heart, are but warm clothes to a dead man; when men have once a prejudice against God, as if he would be false to them, and think their faith in his promises will be but a snare to engage them into ways destructive of themselves, then it's no oiling of a wheel so skotcht: for it is a sure rule, he that hath no faith to make use of God, would by no means have need of him. When this people saw the great work which God had done upon Egypt, than they believe; Exod. 4. 31. the faith of a carnal heart is laid up in present sense or evidence of God's hand; but while the Anakims are alive, God is no body to them; a hard heart will not bring up former experiments of God, to charge new dangers in the face, for though saith Moses, you have seen so much of God already, yet in this thing ye did not believe the Deut. 1. 31, 32. Lord your God. On the contrary, Caleb values God alone against all that can be said, and makes the Giants but Pismires to his faith, by setting God by them, of suchdown-right is God to a spirit of faith in that very thing wherein toan unbeliever, he doth not so much as stir, much less turn the beam. So much for the survey of the Suburbs of the Text, whereby you already do perceive, that here is something that is proper to the Meridian of our own case. And now I am at the words, which are an exception of Caleb out of the number of them, whom God by oath peremptorily excluded the Land of promise for their Rebellion, and therein we have, 1 Gods testimony of him. 2 Gods promise to him. 1 God's testimony of him. 1 He hath fulfilled after me. 2 He had another spirit with him. 2 Gods promise to him. Him will I bring, etc. and therein, 1 The assignment of Calebs' plot, the Land he searched, or that part of it into which he went. 2 The ground of that promise, because he had another spirit, and hath, etc. 3 The entail of the promise, or the inheritance upon his seed. His seed shall possess it. I begin with God's testimony of this servant of his, He hath fulfilled after me, which after this time you may observe to be set as a mark of honour upon this man: insomuch as when his name is named, this character surnames him, He that followed me fully; in like manner, as Deut. 1. 36. Ios. 14. & 6. & alibi. that brand sticks upon the name of jeroboam, He that made Israel to sin. I list not to vex the words. The Hebrew being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he hath fulfilled after me; answered with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; in the new Testament, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Cor. 10. 6. when your obedience is fulfilled: but I will not stand to rub that ear, which will yield me no more corn than the Translation hath beaten out. He hath followed me fully; as if the Lord had said, he hath stuck close to me, and improved the business under his hand, howsoever succeslesly as to the people, yet dangerously as to himself for my sake, & managed it to the best advantage of my honour, by valuing me, my promise, presence, power, against all Objections made by humane wisdom; or Objections laid by humane power. Let us now see what the Text holds forth unto us, and that Honey is best, which runs freely from the comb; we must not commit rape or extortion upon the Word of God, a sin too frequent in our times, by such as are most zealous for their party, for how many do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, comparari verbum Dei, as the Apostle speaks, dashing and mixing as Hucksters do their wares, adulterating the pure word with their own crude fancies, and so uttering and venting it abroad into the world, to the great scandal of Scripture itself, godliness, learning, and ingenuity. The Observations that offer themselves willingly are these. 1 That God makes great reckoning of, and gives special testimony unto such his servants who fulfil after him. My servant Caleb hath fulfilled after me. 2 To fulfil after the Lord, proceeds from another spirit than the unbelieving Israelites are acted with all. He had another spirit with him. 3 Such shall not lose by the hand, who out of a right spirit do follow the Lord fully. Because, he had, etc. him will I bring into the Land, etc. For the first, it is not Calebs' commendation only, but every man's duty also, who bears this style, My Servant. You hear that Solomon who out of compliance with his wives, took in also, as I may say, Concubines to God's Temple, is therefore charged, 1 King. 11. 6. Not to have fulfilled after the Lord; and jehu who out of compliance with that policy which proved fatal to that Kingdom, not casting out that jeroboamiticall Idolatry in being, is likewise charged, 2 King. 10. 31. Not to have observed to walk in the Law of the Lord with all his heart: both of them are taken as defective in this duty, he that took in more, and he that cast out less than might answer the level of God's order of worship, and judge the same in other cases. For it is plain by our Saviour his frequent and instant importunity, that his people must deny, lose, sell, forsake, hate all, not only all sin, but all dearest things of this life, which are lawful, necessary, and (out of the case of impediment of our following of Christ, and their competition with him) worthy to be sought or enjoyed, which can import no less than this duty of fulfilling after the Lord. Nor are these merely Evangelicall counsels to some perfect men, but obligatory of all Christians, otherwise that weight could not be laid on, which is, Whosoever doth not this cannot be my Disciple, And indeed, as the Philosopher saith of privation, that it is one of the principles of natural generation; so is self-denial and the whole sale of all for Christ, it is the first lesson, howsoever it be last that is well learned, being the only removens prohibens, that which removes all impediments of our fulfilling after Christ. And as the times of Christ, opposite to the institution of the Gospel did require the inculcation of this Point, so ours, opposite to the restitution of God's worship to its native simplicity, do bespeak the same, being such, In quibus animum firmare oportet constantibus exemplis, as he in Tacitus. For the opening of this Point, we shall consider, 1 What groundwork is requisite to be laid in a man, that he may fulfil after the Lord. 2 What it is to fulfil after him. 3 Why we should fulfil after him. For the first of the three, I shall acquit it in four things, of which the second will rise out of the first, the third out of the second, the fourth out of the third. 1 The first and indeed the root of all the rest, is this, that there be in a man a principle of saving faith, closing with Christ to secure the present and final estate of the soul, or the groundwork of sound Regeneration and conversion to God; there may be many workings or gifts of the Spirit of God in and unto men, in whom there is not a spirit uniting to Christ, and there is a dogmatic faith of holding the truth in opinion and assent which is not justifying of the person by reception of Christ; now there must be such a spirit, and such a faith as may carry the soul out of itself for subsistence, and above itself in operation and working, so that God may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from whom and unto whom the soul doth act, and then it will follow, that he that hath cast his soul on Christ by faith, securing the main estate thereof, shall the more easily cast away his life, estate, etc. in a particular cause for him. He that through all the pangs and struggle of the new-birth, discouragements at the weight and height of his sin, oppositions of reasonings, delusions, and flatteries of self-righteousness, violence of hell itself, hath shot the main gulf and hath landed in Christ, shall with more facility lay aside his lesser, his outward interests for him, for it is a terrible thing for the stoutest heart alive to look such a danger in the face, as for aught he knows may at one blow kill him and damn him, or in a moment, send him both to his grave and Hell, it makes a man follow the Lord fully, when he obeys the Commandment by the same faith, whereby he receives the saving promise, and offers up Isaac by the same faith, whereby he got him; that is, to obey and suffer by a justifying faith, as they, Heb. 11. whose acts there expressed, were not most of them justifying acts, yet done by a saving and justifying faith, for so it is the same hand which shuts and closes upon the gift and opens itself to work. And yet I must needs preoccupate an Objection, and grant that Abraham who believed the main promise without staggering, shown some trepidation, when he conceived himself in danger of his life, They will kill me, Gen. 12. 12. saith he; but that is but the encountering of sense with faith, which sense fights sore against faith, when it is upon its own dunghill, I mean in a sensible danger, nature's retraction of itself from a visible fear may cause the pulse of a Christian which beats truly and strongly in the main point, the state of the soul, to intermit and falter at such a time; but the Needle will return to the true point again upon self-recollection, That godliness hath the Promises that belong to this life and the life to come: as for such men whose hearts are not ballast with grace; no marvel if they ride uncertainly and are up and down in rough water, for though in fair and easy weather they may keep tune and time, yet it will be no wonder if they ring their bells backward when things begin to be on fire, Religio religat, Godliness binds fast. 2 The second is, That a man affect God himself, and account him his great reward, and this is the immediate effect of saving grace and faith, to bring the soul into the esteem and acceptance of God himself for our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or chiefest good; it is true those Promises, I will call for the corn and increase it, and will multiply the fruit of the Tree and of the Field, are blessings and benefits of his Covenant, Ezek. 36. 29. And blessed are the people that are in such a case, Psal. 144. 15. but the main Promise of the Covenant is, I will be their God and they shall be my people; and then saith the Psalmist, Ibid. Yea blessed are the people whose God is the Lord: That which we call amor amicitiae or conjugalis closes with the person, and not only with benefits. The first Commandment shows that this is the most natural order; first; to have God for our God, and then and thence to perform other duties. Servility when one is awed from sin, or driven to duties by the whip, and mercenaries when one is drawn by mere benefit or reward, are the bane of following the Lord fully: He that parts with sin as a slave, parts with it and loves it, and will in the calm gather up again that which he cast overboard in the storm; and he will perform duties and hate them: He that follows God as a mercenary will no longer uti Deo, than he can frui mundo: He will use him while he can serve himself of him. Duties and sufferings are irksome things without that suave condimentum, the love of God himself. I know the opinion of merit with God or men sweetens sharp duties and sufferings to some palates, but that is but dulce venenum, a sweet poison to all we do, it frustrates our very Fasts, Did ye Zach. 7. 3. at all Fast unto me, even unto me? Was it not an argument of an excellent spirit in Moses, when God offered him the benefit without himself or his presence, Exod. 33. 2. I will send an Angel before thee, and I will drive out the Canaanites, etc. but I will not go up in the midst of thee; and this was the reason, I shall but consume thee if I do; what a fair offer was this, and what a reason of God's denial of his own presence was that, and yet Moses could not be content with it; For if thy presence go Exod. 33. 15. not with me, then carry us not up hence. Let us be here in the Wilderness under thy Cloud, rather than possess a Canaan without thee. 3 The third is, To value God's interests in any business under our hand, more than our own, his Gospel, his cause, his glory; and this rises out of the former; for he that loves God himself, above himself, will value God's interest above his own. It is the property of a sincere heart to observe, what share God may have in any action or duty to which he is called, and to distinguish and abstract it from his own. We have a famous instance in Moses, who was offered a private fortune, even by God himself, I'll make of thee a great Nation, Numb. 14. 12. greater and mightier than they; not (saith he) Lord, thou wilt be a loser by it, and thou shalt run the hazard of thy honour; and surely as God was displeased with Balaam for going, though he bade him go, so the Lord would not have taken it so kindly of Moses, if he had taken him upon the offer he made in a time of his heat against his people; nothing makes a man eccentrick in his motions so much as private respects; he that hath an habituate by-end, hath as it were a nail in his foot, and though he may go well enough in soft ground, yet he wilt halt when he comes in hard way: If ever in any great business God did intwist his own interest with ours, it is now in our case, and if there be any that could be content to sit down in the settlement of their liberty and property, without further care of Religion, and to dwell in seiled houses, while the house of God lies waste: let me put Hag. 1. 4. them in mind of Reuben and Gad, who being seated in their plot, would yet march on to see the rest of the Tribes settled, as well as themselves, before they would sit down; and saith Moses, if you will not do so, ye have Numb. 32. 18, etc. sinned against the Lord, and be sure your sin will find you out. 4 The fourth is, To be able to perish for God, and this rises out of the former, for he only can lay himself out for God, that can lay up himself in him: And it is a point of great ability, I know how to be abased, how to hunger, I can do all things. Phil, 4. 12. Let no man say, Paul thou must hunger and be abased, it is a matter of necessity, nay, but ye see he makes it a point of ability in him, that he can be in a necessitous condition; a man shall never be quiet nor at point, till he can lose himself to save himself, as Christ speaks, and perish to live, for he shall be daunted at every alarm of ill tidings, fearful of the shadow of the Cross, every danger in a duty awes him; every frown of a great man dastards him, until he can perish in his reputation, and be vile, more vile, yet more vile for God, or can come to that, They would not Heb. 11. 35. be delivered. It was the greatest heart-breaking to Paul when his friends in affection to him, would have befought him out of his own danger, Acts 21. 13, 14. And this groundwork being well laid, you may easily see how possible and probable it is, that such a man should follow the Lord fully, especially in the matters of God and of Religion, wherein many excellent Romans to their Country and true Patriots, prove very truants and heavy slugs. I come to the second thing, viz. what it is to fulfil after the Lord, or who may be said to do? And this I shall briefly run through. 1 More generally. 2 More particularly. 1 For the more general explication of this point, To fulfil after the Lord. 1 Excludes partiality in the Law of God and takes in integrity. Patiality is either in the negative part of the Law, and that is when a man casts off some sins, & hath some other, one at least, in deliciis; or in the affirmative part; when he ploughs here, & makes a balk there, this cannot be following fully, for that consists in integrity of aversion from sin, and of conversion to God, quoad assensum & conatum. 2 It excludes sinisterity of ends, and takes in sincerity; for the Scripture brands it for an emptiness of fruit, when a man brings forth fruit to himself, Hos. 10. 1. Israel is an empty Vine, he brings forth fruit to himself. 3 It excludes lukewarmness and takes in zeal, not that preternatural heat, miscalled zeal; for that is a disease rather than a grace; zeal should eat us up, but not eat up our wisdom, nor should pride eat up our zeal. 4 It excludes the mere form of godliness, and takes in power; for form wants the chief dimension of holiness, which is depth and substance; therefore those follow not fully, that run before the commandment in outward form, but walk not after it in moral piety. 5 It excludes withdrawing and takes in constancy, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to follow fully, and go on to the end, are much at one; he that walks fully after the Lord, walks finally after him. But this fulfilling after the Lord, doth not necessarily require legal perfection, as to exclude all sin out of the person, or his ways, for we hear of none besides the two adam's, in whom it might be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there is no sin; though it was said of one, and may be of other true Israelites, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there is no guile, or predominant hypocrisy; Neither doth this fulfilling after the Lord, exclude inequality, and take in the same measure as necessary in all, for the fullness of two vessels, doth not infer the equality of them; God hath differently tallented men with grace, parts, means, opportunities, and he doth not require him that hath but one talent, to put forth five. 2. For the more particular explication of the point, and first, who fulfils after the Lord in duties of obedience, and that is when a man walks, 1, Universally in compliance of heart and endeavour to the whole rule, clipping off industriously no part of that service which bears God's superscription upon it, though it may be to him harsh and unpleasant, yet the command of God shall both awe and draw the heart unto it, for that word, I am the Lord thy God, makes every Thou shalt of his, and every Thou shalt not, acceptable to a godly man, and this is to walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fully. 2 Freely, though no rod be holden over us, the Laws curse is the Impressed shilling to force a servile spirit, but the love of God is the bias of a voluntiere. Grace is that whereby God is free in giving to us, and grace is that which makes our hearts free in obedience to him, and this freeness of spirit will be most seen, when there are most rubs in the way; for than he that moves by outward poises will stick and be dull: as when a bowl runs up hill every rub slugs it, but when it goes down hill a rub quickens it; a free spirit is enkindled by that which quencheth another man. 3 Satisfied in part with duty, and with the conscience of sincerity and exercise of his graces therein, though success answer not; what a joyful man was David when he and his people had offered so willingly the materials of a Temple, though he might not build it, 1 Chron. 29. What pleasure took Paul in infirmities and reproaches for Christ, when the strength of Christ was perfected in his weakness, 2 Cor. 12. 10. And this is that satisfaction wherein a good conscience finds some rest, when a man can pray, can believe, wait and speak for God, though the success and event answer not his duties or desires, a good heart is loaden with the very burden of duty, and finds ease when it is sincerely discharged, let the issue be as it will, 4 Independent upon, and unrespective unto the eye and account of men, and that, 1 Though equals interessed as well as he do desert him, as the ten did Caleb and Joshua. 2 Though the people misconstrue him, as these did them; he that walks by men's countenance or eye, steers by a Planet, and not the Polestar. 2 To fulfil after the Lord when impediments lie in our way, and cross winds carry us from the Port, is, 1 To reckon upon God with us, against all mountains of opposition, so Caleb, The Lord is with us, fear them not. Thus the Prophet animated his man being in fear, and Hezekiah his Subjects, There be more with us 2 Kings 6. 16. then with him, yet had he none but God to reckon on, and the Assyrian had a hundred fourscore & five thousand 2 Chron. 32. 7. at least; such is this God of ours, who saith, Shall I bring to the birth, and not cause to bring forth, Isa. 66. 9 who promiseth Jacob the worm, that he shall be his instrument to thrash mountains to dust, Isa. 41. 14, 15. and what comparison between a worm and a mountain; what other reason is given of the breaking in pieces of all confederacies and associations against the Church, but only this, For Immanuel, Isa. 8. 10. and it might teach all the world, to say when they set against God, fi●collidimus frangimur, as the earthen pot against the iron rod breaks not the iron, but is itself broken. 2 To stand firm, by setting one foot upon the experiences we have had of God, and the other upon his promises yet in expectation; for our experience of him, we may argue from his opening of the red Sea, to his opening of Jordan. He that opened the Sea to bring us into this wilderness, will surely open a River to let us out. And for his promises to his people, they will eat their way over all Alps of opposition, God will be the Midwife of them to deliver them of their womb, as it's said, He hath fulfilled with his hands, that which he spoke 2 Chron. 6. 4. with his mouth. 3 To fulfil after the Lord, being in encumbrances inward, outward, is, 1 When a man prefers not a quiet Egypt, before a troublesome and hazardous adventure upon the Land promised; He will never repent of his choice of God, nor of his engagements to his cause, though he suffer for it, and lose by it, he will never say, would God I had died in Egypt, nor sound for a parley with the world and sin, nor sound a retreat to his heart, to march away from the cause or work of the Lord. 2 When we misconstrue not God's intention & meaning towards us, nor put a false gloss upon his hand that goeth forth against us, like these rotten-hearted Israelites, that cried God would betray them; it is hard when his covenant, truth and love, cannot vindicate him from all possibility of falsehood towards us, or forgetfulness of us. Keep up good thoughts of God, that if he bring us not into Canaan at the foredoor, yet after he hath led us about to humble our pride, he will bring us in at the postern, as he did this people; and if he save not Jonah by the Mariners, he may save him by the Whale that swallows him. 3 The third thing is, why his people should fulfil after the Lord; in which I will be brief, for Eliah his reason is enough, If the Lord be God, follow him, for all 1 Kings 18 21. attractives are in him, all remuneratives, all restoratives, and he expects it of his people, commends it in them, and rewards it to them: He expects it, I know Abraham saith God, that he will do so and so: He commends it, as here he doth Caleb, he followed me fully: He rewards it, as here he promiseth, and afterward performed to Caleb, and generally they that follow the Lord home. 1 Shall see more of him. 2 Receive more from him. 1 They shall see and taste more of him, for than shall we know the Lord, if we follow on to know him, Hosea 6. 3. we shall see him in oftener experiments, and observe the curiosity of his contrivements and workmanship in his ways, and that is one reason why he crumbles his mercies to his people, and why they have his blessings by retail, that communion and trading between his people and himself may be maintained, and he more sweetly enjoyed: so the Cloud empties not itself at a sudden burst, but distils and dissolves upon the earth drop after drop. 2 They shall receive more from him; he measures liberally back to them that meet liberally unto him: They that will have their fill of God, must hold on to the loss of a duty or suffering, for usually he reserves the best and fullest cup to the last; we know what Saul lost by not holding out one moment longer, his men melted from him, the enemy was strong and near, and himself had stayed almost to the end, yet for want of a minute, he lost by it, 1 Sam. 13. 13. Thou hast done foolishly, for now would the Lord have established thy kingdom for ever; we know not what we lose by making haste, and not holding up our hands as Moses did, to the going down of the Sun. For the Use or Application of this Point, Use 1 First, it meets with the murmuring and disaffected Israelites, who, whether out of neutrality or malignity, fulfil not after the Lord, being either purely privative in respect of this duty, or positively disaffected, of these we have infinite, and of divers principles, It's strange, that men should be no more sensible of the sin of lukewarmness, but that our Saviour gives a double reason of it. 1 That they are not stone cold, that is, not so vicious or profane as others, for there are not so many degrees of cold in the lukewarm as in the cold water; but they should consider that the lukewarm are more offensive to Christ's stomach, and can less be borne by it. 2 That lukewarmness is attended with self-conceit and security, thou sayest I am rich and have need of nothing, but Revel. 3 17. this security arises out of self-ignorance, by which key whosoever is locked up, they lie fast. I shall not so much discuss the sin, as the principles whence such indifferency towards, or malignity against God and his ways doth flow. As, 1 Some are indisposed merely out of a stupid carelessness, lying asleep in the side of our tossed Ship in this great storm, folded fast up in blindness and security, as blanks in a Lottery, and they are but white paper, having nothing written on them; such as these, like Samaritans are a kin to the jews when the jews prosper, and disclaim kindred when they go down, being ready to contribute their Earrings neither to golden Calf nor Tabernacle; or haply indifferently to both, I mean Popery and purity are to them alike; And such is the case for most part of such poor fouls among whom there hath been no vision, their Idol-shepheards having made their people Idols like themselves; not seeing, not hearing, not having any spiritual sense; nor are they much the better who have had some rare Sermons, most what about Orders and Ceremonies, and such extrinsecalls, which have proved as a thrum left in the looms, to which our crafts-masters might more easily tie in their new piece, and if in no other, yet in this respect, deserve castigation; because they have so taken up Pulpits, Pens and Tongues, as to commit waste of precious time of affections between brother and brother, and even of the substance of practic godliness, which hath suffered by such diversion; nor yet are they more awakend, whose Preachers have been but Ethick Lecturers reading morality, whose Ministry hath not been first a fiery Serpent to sting the conscience (for God's witnesses are called tormentors of the inhabitants of the earth) and then a pole Revel. 11. 10. to hold up the brazen Serpent to the wounded. 2 Some are indisposed to this duty of fulfilling after the Lord, out of policy, and that is either policy of safety or of temperament. 1 Of safety, as a reed in the stream, which stands because it yields to the tide and ebb, and bends the same way as the stream runs; the wisdom of these men (as they call it) makes them stand as spectators upon the shore, while the Ship is tossed at Sea, applauding themselves alone to have hit the right blot, and censuring all others that endanger themselves for the Truth; If there be deliverance they shall have part in the benefit without their care, cost or trouble, and have share in the win though they have nothing at stake: but put case a man is not agreed in hac hypothesi, that such or such a cause is Gods, and therefore cannot lay out himself in it, or suffer for it. I answer, when men are indisposed towards a duty they can easily plead in Bar, every lesser scruple, or haesitancy of mind, which if they might forbid the action, notwithstanding more preponderating arguments, Melancholy and Satan would have us at such a pass, as we should do little or nothing; as it is a sinful thing to ravish the judgement, to go without, or against the dictate of it; so it is dangerous to enslave it to base fears, interests, lusts; the heart is not more fraudulent than in seeking conviction, being like a Client instructing his Council, and laying open all that favours him, concealing the strength of what may be said against him, and when a rotten heart is pitched upon a verdict like a partial and engaged Jury, it will hold to it, let the evidence be what it will, resolving to elude the evidence and not see it. And if inconviction of judgement, was but enough to free a man from the sin of not doing a duty, a man might the better rest in it; but since it is not, let every man labour to avoid that perplexity of sinning, if he perform, and of sinning, if he perform not, and to that purpose, not only search the Word of God, but purge his heart from the false by as; nor only praying, but praying for practic ends, He that will do shall john 7. 17. know: and let not the common sense and concurrent judgement of those that truliest fear God be utterly slighted as inconsiderable, for though that be no rule determining my act, yet it is a strong motive of my more diligent inquiry. I conclude with that of our Saviour, He that will save his life shall lose it. It is a man's perdition to be safe, when he ought to perish for God. 2 Of temperament, I mean sinful, such as are they that cry, Divide the living child, or can be content to make a mixture, like the transplanted Nations, 2 Kings 19 ult, Who feared the Lord and served their graven Images. If there be any that can go so low as to give toleration to Popery (though now the Papists put themselves in such a posture as they seem to threaten to give, rather than take) let him consider that we have been too liberal in connivance that way already, and is it not therefore that war is in our gates; The setting up of Reubens Altar had presently stirred up war against them, if the misprision had not been cleared, that no Religion was therein intruded; and what say the messengers of the Tribes, sent upon the Embassy, Rebel not against judges 5. 8. the Lord nor against us, Josh 22. 19 We shall smart for it if you do it. Let their Popery and our Popishness go forth at once for ever: and so I would close this point, but that having named the word Temperament, I would not be mistaken, as if I meant to blow the fire which needs no bellows, flaming already out at the house top, to which every good man should bring water and not oil. For love peace, saith the Scripture, yea, seek it when it is wanting to you, yea and follow it when it is flying from you; but yet withal the same Scripture couples peace and truth: peace and holiness in our loving, seeking and following, for we shall have a dear bargain of it, if we sell truth to buy it, and therefore we must not play booty with one another, to rise winners, and God who hath greatest interest to be the loser. We should be happy in such Treaties, as might not prove a Trojan-horse unto us; and which might heal us to the bottom, and not skin us over. And for him that delights in blood, let satiate sanguine be his burden. 3 Some are indisposed to this duty out of fear, as 1 Fear to be engaged, standing with one foot within, and another without the threshold, looking backward and forward, afraid of every new step, saying as Caesar at Rubicon, yet we may go back, and of such men there can be no certainty; for as it is said of those that followed Saul, they trembled after him, 1 Sam. 13. 7. and the next news of them is that they were scattered from him, verse 11. So is it here. 2 Fear of loss by the Reformation, and such is every Demetrius, whose Trade goes down by it; and therefore no wonder if all the Craftsmen cry up their Diana; there is but little more reason for engrossers of dignities and live in the Church, then for Monopolists in the State, yet let not that Ox his mouth be muzzled that treads out the corn: If our Churches be made golden Candlesticks, let not Candle-rushes be set up in them: If our Ministers be Angels, they must have wings, and their feathers not so pluckt-off as to prevent their flying; there is no colour of fear of this from a Senate of such Learning, Religion, and already declared resolution, for starve the Nurse, and she must needs starve the Child; the Bird that is to keep the Nest & sit upon the Eggs must have her meat brought in to her, and not fly abroad to purvey for herself; nor makes this any thing against that freeness of preaching the Gospel, which some in simplicity or worse do urge as inconsistent with liberal maintenance; for even the Volunteer follows not the War at his own charges I say no more but this, that poor pittances and mere benevolences, are but too like a prisoners maintenance, whose small allowance, and almsbasket to boot, keep him still hungry. 3 Fear or hatred of the purity of Ordinances and power of Religion, of which thousands will say, as they of Christ, Mal. 3. 2. But who may abide the day of his coming, and who shall stand when he appeareth, for he is like a Refiners fire and Fuller's soap. This root bears Gall and Wormwood, Deut. 29. 18. unto such the burning and shining light of the Ministry is terrible; and the more, when they shall not be able at pleasure to hamper it in the old snare of Ceremonies, or bring upon it the old Extinguishers with that facility as wont; it is a mark of a Philistine, if the Ark of God smite him with Emerods' and afflicts him, it serves not the Israelites so. 4 A scrupulous fear of sinning against authority, and in truth the tenderness of the conscience in that point is to be approved; for God hath so hedged in Magistracy, whether the supreme or subordinate, that whoever 1 Pet. 2. 13. 14. breaks through that hedge, shall feel the thorns in his sides, and therefore conscience must acquit itself, of its warrant and sincerity, that it seeks nothing but the saving of the Ship and Master from the violence of the storm; and in that case once speaking Ass said reason, who having saved herself, yea and saved her Master from the Sword, against his own will, did thus plead against his anger, What have I done unto thee, that thou hast Num. 22. 28, 30 smitten me, was I ever wont to do so before time. Use 2 Let this point help forward our Humiliation this day, for our not following the Lord fully, and is it not time, when our former rebellions against and provocations of God, do now plead against us by the first of God's 4 sore Ezek. 14 21. judgements, ●● Sword, and that Sword the sorest of all Swords, w●●●h kind may yet doubtless be cast out by Prayer and Fasting: nor shall I now at this time set in order before you our former Nationall sins, for which God hath been a Moth unto us, and is now become a Lion; for from so small a thing as a Moth, doth he threaten to be a Lion unto Ephraim, Hos. 5. 12. etc. Let us rather apply ourselves to take notice of such marks of God's displeasure as are now upon us, since we came to the borders of our happiness, and observe the reason why we are wafted from the shore so far into the main back again. When was the venom spirits of men so discovered as now of later times, When I would have healed Israel, the sin of Ephraim, was discovered, Hos. 7. 1. Healing times are discovering times; and have we not cause to look for that in Joshua 24. 20. namely, that the Lord should turn to do us hurt, and consume us after he hath done us good; or for that in Numb. 14. 34. Yea shall know my breach of promise; Our Ark is like Noah's floating upon the waters. We have many that are weeping for Tammuz, thirsting for the return of their Adonis, we Ezek. 8. 14. have bitter murmur and eructations of Gall against God and his Truth, we fear our remedies; we are full of divisions, sinful, paenall in Church and State. We abound in jealousies, a just punishment of our provoking God to jealousy of us by our former dalliances with superstition. We are discouraged because of the way, and speak against God and Moses, Numb. 21. 4, 5. and therefore hath the Lord sent fiery Serpents amongst us, that by't us and even devour us, Religion is torn into divisions and fragments, the swarm is up and settles in so many places, as without great mercy, they will never be got into one hive; such symptoms do we put forth now that God is healing us; and are come to such a crisis as makes our hearts to bleed, what is there in Ireland? what in England, but pila minantia pilis? quis talia fando? What Monster of cruelty can endure to see his Mother's bowels so ripped up. Where are our public spirits remote from mixture of private ends▪ What Soldier is willing to forget his auream messem, or golden harvest, and rather be bankrupt by grace, then make the State bankrupt by war? What Delinquent rather offers jonah 1. 12. up himself to Trial, and saith, Take me up and cast me forth into the Sea, so shall the Sea be calm unto you? Surely God will fetch our pride out of us by strong hand, if we take not off the head of it, and cast it over the wall, to prevent his indignation; and yet we have marvellous mercies too, if we had eyes to see the. God hath evidently shown that he is in our burning-bush, we had otherwise been in ashes by this time, and so we are like the flint between the hard hammer and the soft pillow, and have cause of the best kind of humiliation, which is to love and weep, as that woman did: if we be not battered into the mould, why are we not melted, that we may run into it? and let these humiliations be continued in their vigour, that frequency beget no formality; for the valley of Anchor is given to us for a door of hope. Hosea 2. 15. Use 3. Let it set an edge upon you to fulfil after the Lord. 1 When he goes before you, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 When he flies from you, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 When the Lord goes before you and invites you yet after him, by making the tract of his feet evident; we must not sit still, when his Cloud ariseth to move forward, it's safe to march after it: and surely if God be to be seen. 1 In nicks of time, Tanquam à machina. 2 In working or creating good out of evil, hope out despair, furtherances out of oppositions, etc. 3 In seasonably discoveries of Clouds, while they were but like a man's hand. 4 In ministering or suggesting timely antidotes or preventions. 5 In entangling the Spiders in their own web, or bringing down enemies by their own hands, 6 In drawing hopeful blessings on, upon their way above our first thoughts or aim, as he drew on Luther, whetted by importunity of Adversaries; then is God gone out before us, we may see his footsteps in all these ways, therefore follow him. 2 When he flies from you, yet then follow him fully: Doth he hid his face, delay to hear, lengthen our danger, are things in worse state with us since Moses came? are Treaties abortive, Fasts imprevalent? etc. let us not turn back and say, This evil is from the Lord, why should we wait upon him any longer? There is reason that God should be sharp, we have inveterate stains to be washed out, which will hardly be got out, until the cloth be almost rubbed to pieces: Christ came with a shaking of the Heavens and Earth, and all the Nations, Hag. 6. 7. after such concussions, The desire of all Nations shall come; nor did Christ rise out of his grave without an Earthquake, cum duplicantur lateres venit, Moses; for how could mercies be wonders, if straits were not wondrous; though obstructions be obstinate, yet Christ will come in to his people, even when the doors are shut: presently after Marahs' bitter waters, God brought Israel to Elim, where they had twelve Wells of water, and threescore and ten Palm-trees, Exod. 15. 27. God hides himself to be sought, delayeth to be importuned, flies from us to be followed. I will add but a word or two of encouragement. 1 To all. 2 To you our Honourable Senators. 1 That which I shall say to all is this, that if we fulfil after the Lord, we shall cut shorter our travails and troubles: so had this people done if they had followed the Lord fully at this time, we lengthen our miseries by shortening of our duties, and the Lord keeps aloof from us, because we lie aloof from him: God is disabled from doing great works among us by our distrust, He could do no great works among them, because of their unbelief, saith the Text: Or admit we be long holden off our happiness, as Caleb was kept out of his promised inheritance forty years, yet shall God's promises fill our laps at last; the longer day God takes to make payment, the more he gives us at the last. If he come not to heal Lazarus while he is alive, we shall lose nothing by it, for he will come to raise him when he is dead; therefore let us follow him fully, both by prayer, and all possible contributions to his work, and cause, and Gospel; what if we have not an earring left, so that the Tabernaele have it: water we see puts itself to extremities, and contrary to particular nature, rises upward ad prohibendum vacuum, to prevent a fraction in the universe; who is likely to save his own when the Ship founders; but it may be the work sticks, and it may be at thee; why is not thy shoulder at the wheel, when the Cart is stalled; though Israel stick at first in Egypt, yet they went out at length with the Egyptians leave, and not a dog (as the Text saith) moved his tongue against Exod. 11. 7. them. 2 To you of Senatorian order, be you encouraged to follow the Lord fully, and let not the Luminaries of the highest Orb beslowest of motion, you have need of encouragements, that you may scatter the obloquys, the scandals, suspicions, jealousies had of you, and endure the contradiction of such as are afraid to be healed: In the Universities they complain their Muses lie a dying, O let it never be by or under your hand, but only teach them as of old they were feigned, so now really to frequent and be Mistresses of purer fountains: Some cry out that Religion will be changed, and that there will be an alteration thereof; If this Objection arise from this, that the Ceremonies and usages hitherto offensive and burdensome, are likely to be abolished, what can be said more against them; for it is not time to cast them out, the rather, because they are accounted such immovables, that to remove them, is to commit waste upon the very freehold itself. It's time to break the brazen Serpent, & to call it Nehushtan, a piece of brasle, when it's idolised; or if rather the quarrel arise from that pure administration of Ordinances of worship which is desired, is it not as void of reason; for shall perfective alterations be accounted destructive, doth the changing of the Tabernacle into a Temple, wherein are ten Candlesticks for one and more setledness and beauty, imply any change of Religion? Others find out as many Religions as we have Articles of Doctrine, nine and thirty, and upbraid us with Sects and Schisms, etc. which truly are our misery, and fill us with scandals, shame and sorrow; yet this I may say, that if every several or new opinion, makes a new Religion, than we have more than so many: If not, then doubtless we have fewer; but whatsoever it be, it is but a fond thing to say there will be no building, because the timber, stone, materials lie yet in confused heaps. I beseech you to set on work hewers in the Mountains, and stone-squarers, to prepare 2 King. 5. ●5, 1● timber and stones to build the Temple, that our jerusalem may at length be a City compact together, and at unity in itself. And as for all aspersions and reflections upon you, follow the Lord fully; and as the eclipsed Moon by keeping her motion, wades out of the shadow, and recovers her splendour, so shall you, For every Isa. 54. 17. tongue that shall rise in judgement against thee thou shalt condemn; and this is the heritage of the servants of the Lord. For the confirming of you in following after the Lord, I might put you in mind, what Gods people have done for God in pressing extremities. Namely, 1 Doing that which saving the pressing case, it might be questioned whether they ought; an instance whereof we have in Phineas; Numb. 25. 13. who by an act of zeal, turned away the near approaching wrath from Israel, and made an atonement for them, by such a sacrifice as it's doubted by what warrant he offered it up, I mean the execution of Delinquents, and yet is justified and highly extolled by God for it. And so Esther, in a time of Esther 4. 16. extremity, put herself to do that which was not according to the Law, to draw forth her people out of destined destruction; nor do I know how she could have answered it to God, if her particular observation of that humane Law, had forbidden her the rescueand preservation of a whole Nation of God's people, and yet the Law she broke was capital, as she saith, Verse 11. and therefore she goes on with this resolution, If I perish I perish; whereby it appears she could in this case have comfortably perished in the breach of that known Law. 2 Standing to it, so as it might be questioned whether it was needful, and it is the case of Daniel, Chap. 6. 10. whose keeping his thrice a day devotions, and opening his windows towards Jerusalem, not abating of the number of his Prayers, nor performing them in a more concealed manner, to have avoided the malice of his accusers for one Month's time (for no longer was the Interdict to last) may seem more than needs; yet he did not budge a jot, nor abate a circumstance, because he saw his Religion was stricken at, and his sincerity put to the trial, which he was resolved to maintain with (as I may so speak) a holy obstinacy, whatsoever came on it. I do not urge these examples, to precipitate any man unto rashness, especially in cases not thus circumstanciated, but to show how fully they went after the Lord, in that wherein carnal wisdom might and would have found sundry specious elusions to have evaded the duty. I shall resume the exhortation in a few words, as touching your advancing and settling God's interest, and then he will settle yours; He took out of all the Cities 2 Chron. 14. 5. (saith the Text) the high places and Images, and the kingdom was quiet before him: If you will build God a house, he will make you an house; as it was said to David, labour ye therefore to set up the Evangelicall worship and regiment of Christ, so as there may not be one howbeit, 2 Chron. 20. 33 if possible, as there was in that of Asa, Howbeit the high places were not taken away; which work we shall bring to best perfection, if we adhere to the Word of God, and print after such an original as went before all editions of error: not that I would tie any man to such examples, customs, constitutions of the Word, as were merely occasional in their both rise and use, and respective to times then being, for what would that differ from a superstitious valuing of the brazen Serpent, after the use of it was out, because it once had institution of God; but of this point no more now: My business is, to excite you to follow the Cloud, and the Rock shall follow you; let Seedsmen be sent forth into all our fields, that the people may be taken by the conscience, and not only conformed by Law, for the strength and continuance of a Reformation, lies not all in the Magistrate, but in this, that the people receive the truth into them and among them, who otherwise will be but as Hens in a coop always boaking to get out which was the reason that they were so up and down in Judah, according as they had remiss or religious Princes; and by this means also shall Popery be profligate, and Papists converted a little better, then merely by oath of Supremacy and Allegiance, which breed such a generation as is contrary to rule of Philosophy, which is Generatio unius est corruptio alterius, whereas these new Protestants are Papists still. Finally, If there be some cross springs in the lock, some prophecy may lie against our present hopes, for God hath his arcana Imperii; or if necessity of times, unripeness of the people, shall retard the work, so as it shall be said, so many years was this Temple in building, yet I say to you as the Lord to David, 2 Chron. 6. 8. Thou didst well that it was in thine heart: and let but a right spirit (namely a spirit of adherence unto, and acquiescence in God) carry you on to fulfil after him, and then, though Caleb through the people's rebellion, wander in the wilderness forty years, and be kept off his promised reward; yet he shall come into possession thereof at last, and his seed shall inherit it, and so I should come to that which remains in the words, as namely, That Doct. 2 To follow the Lord fully proceeds from another spirit, than the unbelieving Israelites are acted with all: and this spirit of Caleb was clearly that which the Apostle calls a spirit of Faith, in closing with, and cleaving unto God alone. I cannot particularly handle this point, only be bold to cast in a word or two towards the setting of the bias right way, else a man may run and never obtain. If we would have the hand of the Dial to point and go right without, the wheels and poises must be right within, and we must not only look at the work we have to do, but also to the principle within us, that it be a right spirit, for there is no question but that a man of no filial disposition towards God, may be God's tool or instrument, or (if ye will) God's servant, to perform such or such a service right in God's sight, I shall not need to show how far a man may go, and what adventure he may make in a good cause upon other reasons, principles and motives than proceed from a Gospel spirit; Cyrus proclaims liberty to the Church, 2 Chron. 36. 22. yet was he a man that knew not the Lord. I doubt not but a Protestant upon a dogmatic faith or belief of his tenets and principles, might among Papists die upon them, and yet come far short of salvation; how far would the name of Abraham or Moses have carried a Jew, even a Jew in letter? Martyrdom is no merit. Let every man therefore take heed to his spirit that he Mal. 2. 16. deal not treacherously, for howsoever your good service perishes not to the Church or Commonwealth, yet it perishes to you, if you be not carried with hearts full to God. Many a man is a Carpenter to build Noah an Ark, wherein himself is not saved. There are many rest in their mere opposition to, and hate of Popery, as if that should seal up their salvation; and many again will reason thus, The cause wherein I am is good, it will swim out its gods, and that is their plea. Alas, this is not all, for be the Protestant truth never so clear to thee, and be the cause thou art in never so good, yet thou mayest be lost in it, as the Egyptians were lost while they went in the same path, wherein the Israelites were saved; therefore pray and seek for such a spirit of choosing and following the Lord thy God, as may ensoule thy actions or outward works; and then beside the acceptance and testimony thy ways shall find with God, thou shalt be able to go through, & fulfil after the Lord, which a man upon natural parts, and strength of moral principles or virtues, shall never do, for youths shall faint and be weary, and young men shall utterly fall, Isa. 40. 30. that is, men their own ends, they rest and proceed no farther; such a spirit therefore as Caleb had, do you restlessly seek of God the giver of it to them that ask him, that being sincerely carried, (which in great and glorious actions is the more hard) you may reap the Euge of a good conscience, which is better than the Hic est of all the World: and not only so, but there will be more hope of the work when it is carried on by such hearts; as God said of David, he was a man after his own heart, and what follows, He shall fulfil all my will, Acts 13. 22. And of Hezekiah it is said, that in every work that he began in the service of the house of God, and in the Law, and in the Commandments, to seek his God, he did it withal his 2 Chron. 31. 21 heart, and prospered; such hearts, such success we pray to them that are now engaged in this great work, that so promises with the entail of them upon Posterity may follow such Calebs' for ever. FINIS. Die Mercurii, 30. Novemb. 1642. IT is this Day Ordered by the Commons now assembled in Parliament, that Mr. Vines shall be desired from this House, to print the Sermon he preached before this House at Saint Margaret's Westminster, this Day at the public Fast; And it is further Ordered, that he shall have the usual privileges as others formerly have had, that none shall Print or reprint his Sermon, but those whom he shall appoint. Henry Elsing, Cler. Parl. Dom. Com. I appoint Abel Roper to Print this Sermon. Richard Vines. THE IMPOSTURES OF Seducing Teachers Discovered; In a SERMON before the Right Honourable the LORD MAJOR and Court of ALDERMEN of the City of London, at their Anniversary meeting on Tuesday in Easter week, April 23, 1644. at Christ-Church. By RICHARD VINES, Minister of God's Word at Weddington in the Country of Warwick, and a Member of the Assembly of DIVINES. The second Edition. 2 TIM. 2. 17. And their word will eat as doth a Gangrene. LONDON, Printed by J. M. for Abel Roper, at the sign of the Sun over against Dunstan's Church, 1656. TO THE RIGHT HONOURABLE THE LORD MAJOR AND COURT OF ALDERMEN, of the Famous City of LONDON. Right Honourable and Right Worshipful, AN Epistle Dedicatory usually bespeaks a Patron, and then the Reader is epistled afterward. I entreat Readers only and Patrons no further than the Truth may challenge them suo jure. Though I should have done myself but right in sending this Sermon forth into public, yet your Commands were the stronger tye upon me. It was received with ill resentment by some whose Character not I but the Apostles gives in this Text: the aspect whereof is (I believe) no more pleasing than the Sermon; Either they should not wear such faces as are afraid of this glass, or wash first, and then they will not be angry. I should rejoice to offend any man for his good; and be afraid to please him for his hurt; I intended it for a stay to the mutant and unstable; a stop to that Gangrene which I hope is not crept so near the Head as to have taken any of you; who in other things have been so far from being Children tossed to and fro, with winds, stormy winds, that from you posterity shall learn to be men. The very holding up of the Text in open view may be a quo vadis? to one or other. If not. Yet Thou hast delivered thy soul, Ezek. 3. 19, 21. is some comfort to him who humbly presents this Sermon to your hands and eyes, with some enlargements here and there, which the time denied to your ears; and whose honour it is to be Your Servant for Christ, RICHARD VINES. THE IMPOSTURES OF Seducing Teachers Discovered; EPHES. IU. XIV, XV. That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive. But speaking the truth in love, may grow up into him in all things which is the Head, even Christ. THE Gospel had no sooner ascended the Horizon of the Gentiles, and dispelled that universal shade wherein they had been benighted, but the Devil erected his factories in those new discoveries to intercept the trade of truth, therefore is our Apostle in many of his Epistles, so much in fortifying believers against the impressions of seducing teachers, and the history of a Fatemur quidem novas quasdam & antea non auditas sectas, Anabaptistas' Libertinos, Mennonios', Zwenkfeldianos statim ad exortum Evangelii extitisse, Apol. Eccle. Anglicanae. Vide Sleidanum in commentariis. Luther's time doth witness also that it is the lot of reformations while they are green and recent, to be infested with such sects and doctrines as haply were never before heard of, and therefore it concerns all to be careful what money they take when the markets are so full of adulterate coin, and to be armed against the scandal thence arising, as if the truth was the mother of such monsters which are none of hers, but are laid at her door to bring her into discredit; we must expect no less, nay haply we have hereby an argument that the truth is at the threshold, for it is not ordinary that tares grow any where but in the wheat field. The Text too fitly serves our own Meridian, being purposely chosen to give antidote against the infection of seducing teachers. Whether the word Henceforth do look back to the time past, and imply that the Ephesians had been like children tossed to and fro, as is generally conceived by the b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Christost. Theophilact. Oecumenius. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greek expositors and others, I shall neither inquire nor insist upon it, but shall take it as a resul: from what the Apostle had said in the beginning of the chapter, where having in the 4, 5, 6, verses, named seven ones, one body and one spirit, one hope of your calling, one Lord, one faith, one baptism, one God and Father of all, wherein the Ephesians and all believers are concenterated. He passeth on and toucheth upon gifts and ministeries given to the Church by Jesus Christ, sitting at the right-hand of God; in which form of expression he seems to allude to the c As he doth elsewhere, viz. Luk. 2. 1c. and to the Olympic exercises, 1 Cor. 9 24. 25. etc. & alibi. Romans in their triumphs, wherein the Conqueror having the glorious Captains at his chariot, scattered his munificence in congiaries and donatives to the soldiery and people, for so our Saviour ascended up on high, and led captivity captive, and gave gifts to men: and what are those gifts which might become the magnificence of a Conqueror so triumphant? Are they not ministeries? ver. 12. He gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers, a royal donative given in the day of his triumph: but the use and end whereunto these ministeries are subservient and instrumental adds value to them, as it is set forth, ver. 12. 13. 14. 15. For the perfecting of the Saints, etc. That we henceforth be no more children. In the next you have A Character, and An Antidote. The character is of 2. sorts of persons The Seduced, The Seducer; The Seduced are called children tossed to and fro, and carried about with every wind of doctrine. The Seducers are said to be sleighty, crafty, and to have their artifices, methods, stratagems of deceiving, by the sleight of men and cunning craftiness, whereby they lie in wait to deceive. The Antidote or preservative is two fold; 1. The Ministry which Christ hath given to his Church, He gave some Apostles, etc. That henceforth we be no more children, etc. for the salt (ye are saith Christ, the salt of the earth) serves to preserve the people from being flye-blown with every corrupt doctrine unto putrefaction. 2. The holding fast of the substance and vitals of practic godliness, ver. 15. Following the truth in love, grow up in all things into him which is the Head even Christ. The fortifying of the vitals is a repercussive to all infections from the stinking breath of a corrupt teacher. I shall open each part of the Text as I come to it, And first the character or description of the Seduced, or of them that are unstable; for there is no doubt but the Apostle intends to descypher instability and fluctuancy by these words, Children tossed to and fro, and carried about with every wind of doctrine; which is a sentence (as every eye may see) carried on in metaphors and figurative expressions, only some critics might haply ask what decorum of speech there is in children tossed to and fro and carried about with winds? For had it not been more congruity to have said waves tossed to and fro, or clouds carried about, than children? But we must not teach the Spirit of God to speak, the sense is obvious and proper; for the better rendering whereof we may consider; 1. By what name unstable people are called, children. 2. How their instability is expressed, Tossed to and fro and carried about. 3. What cause there is of it, Every wind of doctrine. 1. For the first, They are children d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are synonymies, 1 Cor. 14. 20. wi●h Heb. 5. 13. & alibi. , so called, not in respect of age, but of knowledge and understanding, 1 Cor. 14. 20. be not children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in understanding, but be men: Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect and ripe And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in veteri Testamento. Isa. 3. 4. Prov. 19 25. Eccles. 10. 18. & alibi. men of knowledge are opposed to children, that is, ungrounded and unskilful ones, unskilful in the word of righteousness, for he is a babe, Heb. 5. 13. Such babes the Apostle calls carnal, though they be in Christ, 1 Cor. 3. 1, 2, 3. and opposeth them to spiritual, that is, perfect or ripe of knowledge and judgement; and you may see that such men, that are shallow and unballast with knowledge, are easily carried into envying, strife, factions, one crying up Paul, another Apollo, ver. 4. yea they become the certain prey of Sectaries and Seducers, made prize of by them, as the e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Col. z. 8. word signifies, Col. 2. 8. 2. For the second, their instability is expressed in two f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 metaphors, tossed to and fro, and carried about; the former is drawn from a wave of the sea (for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a wave) and so it denotes an uncertain man that fluctuates in opinion, and is explained to the full, James 1. 6. a wavering man is like a wave of the sea, driven with the wind and tossed. The latter from a light cloud swimming in the air, carried about in a circle having no weight in it, and may well be expounded by that of Judas ver. 12. clouds without water carried about. Nor wave nor cloud have any consistence, but are always in motion if any wind be stirring, you shall in vain look to find them anon where you see them now. 3. For the third, the cause of this instability is every wind of doctrine, there are winds of persecution that overthrow the house upon the sand, and there are winds of doctrine that toss to and fro these children. Scripture mentions chaff and stubble driven with wind, the reed shaken with the wind, the wave, the cloud tossed and carried by the wind. It is because we have no weight in ourselves, nor solid principles, that the wind hath power over us; they are light things and movable, that are at the command of every wind: when the Apostle saith wind of doctrine, he implies that there is no solidity; and when he saith every wind, he implies that there may be contrariety in those doctrines to one another, and yet every one tosses some waves to and fro, and carries some clouds about, nay the very same cloud that is now carried one way, is anon carried another; and what a miserable pass is he at, whose Religion consists in some empty opinion, and is but thereof tenant at courtesy to the next wind that blows, being carried about with every g Heinsius excrcit in locum: doctrina indies mutabilis. change or novelty of doctrine. There are others that are unstable, not for want of principles and knowledge, but rather want of a good by as of sincerity for God; being carried about too, but it is by their Interests and ends, whereby they are off and on, up and down, as the sent lies, and as the game which they hunt doth lead them, with these I have not much to do at this time. Having thus opened the words of the first part, I shall now sum them up together into this point. Doct. Children (that is, ungrounded people who have no sound bottom of knowledge) are apt to be tossed to and fro, and carried about with every wind of doctrine. 1. Children, is a word denoting relation or imperfection; Relation, and so ye are all the children of God by faith in Jesus Christ, Gal. 3. 26. Imperfection, so in that of the Apostle, 1 Cor. 13. 11. When I was a child I spoke as a child, etc. There are many of this denomination in the Church, for as in a School there are divers forms, and commonly the most Scholars are in the lower, so is it in the Church of God, there are abcedaries, babes that are to be taught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their letters, Heb. 5. 13. the first elements of the oracles of God, and to be fed with the spoon, or as the Apostle calls it, milk. He did not think himself too high to feed with milk, 1 Cor. 3. 2. Therefore let no Minister be he never so learned, scorn to be an Usher under Christ, to teach his petties their a. b. c. If the people had not pleaded their rotten charters of age and marriage against Catechism, and the Minister had not thought himself too good to teach them their letters and first elements, we had not seen so many children carried about with winds of doctrine: Pride (I fear) hath made both ashamed of the duty, the one to teach, the other to be taught, and I would that both were now humble enough to acknowledge the fruit of that neglect. Now children are so called, by reason of the imperfection of their knowledge, either in respect of the measure of it, or of their ungroundedness in it, and is lying lose in them without rooting. 1. In respect of the measure of knowledge, which is low and mean, though themselves be steadfast in it and unshaken: It is not a swimming but an anchoring and centring knowledge, and stakes them down from fluctuancy and tossing, and this is, by having the savour, virtue and sweetness of that they know: He that hath a little knowledge well tried by the touchstone of the word, and tried in his own experience to be humbling, quickening and comforting, he loves the truth, and love will establish him in it; upon that reason which Peter gave to Christ, Joh. 6. 68 Whither should we go? ●hou hast the words of eternal life. The Apostles while under Christ's own ministry and wing were but very raw in knowledge, (and thereby we learn that no doctrinal teaching or ministry, though of Christ himself on earth, can make way into the heart of man until the Spirit come,) yet so much they found in the words of Christ that they knew not whether else to go, because eternal life was in them; and this testimony our people cannot but give to our deserted Ministers, that the words of eternal life is in them, and why then will they not reflect upon themselves and say, whither shall we go? I would not tread out the least spark except it be wildfire in the house-eaves which may set the whole Town afire. God hath his babes, to whom I would recommend for their comfort the comparing of Heb. 5. 13. with Heb. 6. 9 where the Apostle having called them babes that had need to be taught the first principles, doth yet say, we are persuaded of you things that accompany salvation, and makes men●ion of their work and labour of love, for there may be much godliness in lesser light: Fundamentals unto salvation are not so many or burdensome, the least Star in the orb hath as swift and regular a motion though not so much light, as the greater; only let it be your endeavour to know your own measure, and to increase in grace and in the knowledge of Rom. 12. 3. 2 Pet. 3. ult. Jesus Christ which are practical things, and not to be question-sick, and leave wholesome food to long 1 Tim. 64 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. after such things as do but add to the crudity of your stomaches, and fill you up with wind. 2. In respect of their ungroundedness in knowledge, which lies lose in them and doth not stake them down, or anchor them from being tossed, because they have it by rote, and can neither give a reason of that they know, nor have found the weight of it upon judgement and conscience, and so they are variable and unstable like children; the Philosopher's definition of a moist element is proper to them: That Quod difficulter suis, facilè alienis terminis continetur. is (saith he) it hath no form or consistence of its own, but easily takes such figure as the continent or vessel in which it is doth give it, as water takes the form of the dish or glass, etc. into which you put it, such are these; they have no mould but what the next teacher casts them into, being blown like glasses into this or that shape at the pleasure of his breath; to such as the●e I commend this, to get the reason of that they know, as it's said, a reason of the hope that is in you, for Religion consists not in a rhapsody of lose opinions, nor will a little knowledge gotten by rote preserve a man from being taken captive by every novel doctrine. It's the Apostles phrase, 2. Tim. 3. 6. They take prisoners silly women. Where you may note, that he saith they prevail with women; they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnes haereses ex gynecaeis Axiomat. Ecclesiastica, pag. 74. get an Eudoxia, justina, Constantia, on their side, and so work upon Adam by Eve. 2. These children are tossed to and fro, and carried about, and that denotes; 1. That they are unstable under the command of every wind, and a prey to every net that is spread for them, travelling and wand'ring through all opinions when they have left the true line; sometimes they are in Cancer, sometimes in Capricorn, falling even into contraries, for one error is still a bridge to another; so we know that the Arminian went forward to Popery, and many of ours from Antinomianism to Anabaptism and Brownism, and whether then? Why one error engendering with another begets a mule, or mixed offspring, and so afric itself shall not show more novelties, they will increase (saith the Apostle 2 Tim. 2. 16.) to more ungodliness. Error is a precipice, a vortex or whirlpool, which first turns men round and then sucks them in: be not carried about with divers and strange doctrines, Heb. 13. 9 for its good that the heart be ballast or established with grace, where the opposition is evident between being carried about and being established by grace. 2. That they are unprofitably carried; for to what port is the wave tossed? To what station is the cloud carried? Is not the wave bandied back again by the racket of the next wave, and the cloud by the next wind: It's good (saith he) that the heart be established, and to that end, that we converse in such doctrines as do profit them that are exercised in them, Heb. 13. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. still ask ourselves this question, what improvement is there of my soul heavenward by such or such doctrine? What healing of the gashes of conscience? What further inlet or admission into communion with Christ? What cleansing from all filthiness of the flesh and spirit, perfecting holiness in the fear of God, 2 Cor. 7. 1. If this be your aim, then steer this point, intent this scope, and let go questions and vain janglings, contending towards the end of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1. 6. the commandment, which mark (saith the Apostle) may never shoot at, 1 Tim. 1. 6. in their ministry or doctrine, nor indeed do many hearers aim at any such thing, I mean our Nomads (as I may call them) or walkers, who will not endure to sit at the feet of a constant godly ministry (which yet is the best way of proficiency in knowledge and godliness) but by reason of their feverish thirst, as they distaste each one, so they desire to taste all waters; of which sort is he that wanders away the Sabbath by peeping in at Church-dores, and taking essay of a sentence or two, and then, if there be no scratch for his itch, lambit & fugit, he is gone. 3. These children are tossed to and fro and carried about by doctrine, and that implies, that they are hearers that are thus unsettled, and they are teachers by whom they are unsettled. 1. They are hearers, and must not they be hearers? What else, condemned be the atheism of the care of them who turn away their ear from God, who speaks by the hand of his messengers; let us leave to the Papists ministorum muta officia, populi caeca obsequia, the dumb offices of the Priests, and blind obedience of the people, when Scribes and Pharisees hold the chair, our Saviour saith not, Mark. 4. 24. Luk. 8. 18. hear not, but take heed how you hear. Take heed what ye hear, beware of their ●eaven. 2. They are teachers that unsettle these hearers. They have troubled you with words subverting your souls, Acts 15. 24. It much concerns the Church, yea and the State into what hands doctrine is committed, by reason of the unsettlement of the people which may be occasioned thereby, I should beseech them that are in the office of teachers, that they would take heed to themselves and to the doctrine, 1 Tim. 4. 16. and that they would teach milk or meat, and not wind, nor lead on people first into cirticismes, before they have laid in them the plain Grammar rule of sound and wholesome words that they may be made proselytes to jesus Christ, not to an opinion; yea, though you may bear the name of a party as Paul might have done at Corinth, yet to cry them down who would cry you up, and put over your Disciples to Christ as John did, telling them that say I am of Paul, & I of Apollo, that they are carnal; 1 Cor. 3. 4. and so you will wean them unto Christ whose they are; As for others that teach indeed but yet are no teachers, (for whatsoever they do by gifts, yet themselves are not the gifts of Christ unto men in the sense of the 11th verse of this chapter) I should desire to know whether every one that hath a gift to be a servant must therefore be a steward, or that hath gifts enabling him to deliver a message, must therefore be an Ambassador; If in truth you be as Amos said of himself, Herdesmen or gatherers of Sycomore fruit, than you must produce Amos 7. 14, 15. your extraordinary commission as he did, saying, And the Lord took me as I followed the flock and said, go prophecy to my people Israel, or else you mu●t be taken to be but Herdsmen still, and so it will be no wonder that strange teachers should carry credulous people about with strange doctrines, as the Apostle calls them, Heb. 13. 9 4. The doctrine by which these children are tossed to and fro, and carried about, is called wind, and that doth not denote the pure Word of God, but some illegitimate doctrine which the adulterers and ravishers of the truth do beget upon it: what heresy ever came abroad without verbum Domini in the mouth of it. The Arrian pleaded out of that text John 14. 28. The Father is greater than I The Anabap●●st from that, Matth. 28. 19 Go ye therefore and disciple all nations, and when he shall be thriven to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or full stature he will undermine Magistracy by that Rom. 12. 19 Avenge not yourselves. The Antinomian hath for his plea that 1 Tim. 1. 9 The law is not made for a righteous man, arguing that he who hath Evangelicall grace for his principle of obedience should not have the law for a rule thereof; as if a new principle and an old rule might not stand together: but because I intent not a particular confutation of these or the like errors, therefore finally, you all know that the devil hath a scriptum est ready, Matth. 3. 6. the Spider sucks poison out of the Rose, not that I would imply that there is any such thing in the Word itself (for ex veris nil nisi verum) but that a corrupt stomach concocts wholesome food in●o ●i●ease. And why wind of doctrine? 1. Because there is no solidity in it, but being wind it breeds but wind in the hearer and not good blood; and here I cannot but bewail our Pulpits of late times, filled with hay and stubble in stead of gold and silver, as namely, invectives against Bishops, and Cavaliers, news, and novel opinions, and in the mean time the staple commodities of Heaven, as Christ, Faith, Love, etc. are laid aside like breathed ware which no body calls for; I would not be thought to be a patron of any such obnoxious persons against whom the Word of God shoots an arrow; but this I plead for, that people who come to look for soul-nourishing food may not be served with scum and froth. 2. Because of the changeableness, variety and novelty of it; for indeed such teachers do fit their lettuce to the lips of their auditory, and do easily take them by their itching ears; nothing more pleasing to an Athenian ear then novelty, which affects the hearers while it is fresh and green, but when they shall come to chew this wind, they find nothing in it, and so they hunt about again until they start a new notion. Christ is the only everlasting meat, who though he be like a great standing dish, which by reason of Kickshaws and fine Salads is now adays not much fed upon by many; yet a truly humble soul is never weary of Christ, neither can sit down to a meal, I mean, hear a Sermon without him, and this sound appetite is a sign of an excellent temperament and healthful constitution of spirit; he that hath his mouth in taste for such doctrine, and his stomach craving such solid food, hath cause to bless God, who it may be by inward shake and temptations calls him to the settling of the main free hold, and state of his soul, and so takes him off from running himself out of breath after novelties and niceties, which will sooner fill his head with dreams then his heart with strength or comfort. 3. Because of its prevalency with and over unstayed men, one would wonder that this which the Apostle calls wind of doctrine should so prevail and spread; how suddenly is a whole country leavened with it? Whereas the saving knowledge and reception of Christ, the power of godliness, and self-denial may be preached an age, and not so many fish be taken as are taken at one draught by a corrupt doctrine; I will not borrow that comparison which Eusebius made choice of to express the quick spreading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Euseb. hist. lib. 2. cap. 3. of the Gospel at the first, saying, that it passed through the world like a Sunbeam; but I shall take that of the Apostle 2 Tim. 2. 17. Their word eateth like a gangrene, which presently overruns the parts and takes the brain, as this wind of doctrine doth, and the same Apostle (than whom no man did more counter-work false teachers) saith, Acts 20. 30. they shall speak perverse things, to draw disciples after them, whereby it seems that the way to draw disciples is to speak perverse things; hereunto. agreeing is that of our Saviour, Joh. 5. 43. I am come in my Father's Name, and ye receive me not: If another shall come in his own name, him will ye receive. Christ cannot find entertainment but Bacchochebas is followed, and the reason is, because Truth when it cometh hath nothing in us, but error hath, There is no tinder to catch a spark of truth, but there is oil for the wildfire of error. Heresies are works of the flesh, Gal. 5. 19, 20. therefore men are soon removed, Gal. 1. 6. from truth to error. And now to draw up this point into a sum, by way of Application: 1. Consider the doctrine you hear, and tell it over again from the hand of the teacher, a man will tell money after his father. Beware lest a●y man make prize of you, Col. 2. 8. some there are to whom the reputation and worth of the teacher is the proof of his doctrine, receiving all that is stamped with his ipse dixit. We should not call any man our father on earth, Matt. 23. 9 and some also think it enough to say, This doctrine makes most against superstition and popery, and yet we will not abide that in a Maldonat, who shall rather pitch upon such a sense of Scripture, because it makes most against the Calvinists, and there are who falling upon some novel opinion do honestate it with the name of a new light, and conceive themselves the greatest illuminates, as having two eyes and all the world besides but one, I deny it not, but that every man in his Regeneration hath a new light, which is a part of the new creature; for the new creation gins in a fiat lux; Nor do I deny but that in the Church there may be a clearer and further demonstration of, and insight into many things in the Scriptures, which have lain in the bottom of the pit, and may be brought nearer day than aforetime, for the nearer to the end the more glory and light, as it's said Dan. 12. 4. Shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. But this light though new to us, yet it is not new to the word, to the Sun light is not new, though it be to the Moon, as the Apostle calls strange doctrines, Heb. 13. 9 not such as are new to us, but such as are foreign to the word: so we call that strange light, rather than new, which the word of God owns not, as the offspring thereof, and therefore I exhort you to consider: 1. Whether this light come from the Word, or rather do not shine from a glow-worm in your own fancies? Is not this vision of yours extra mittendo, by beams going out of your own eyes to the object? do you not first conceive, and then go forth to seek a father for your child? as the Sadduces that first deny the Resurrection, and then think that they can make their heresy good, out of a case in Moses Law, Matth. 22. 24. 2. Whether it do nourish those graces in you in which the Kingdom of God consists? Or whether doth not this new light starve you? Doth not this sunshine put out your fire? For whether it be that the intention of the mind upon the vain theory of opinions doth divert the stream, and leaves (as I may say) practic godliness dry; or whether God withdraw his influences from them that lay themselves out in toys? or whatsoever the cause be, experience showeth that after this vertigo takes men in the head, many of them decay in the vitals of Religion, and turn either Politicians to erect a party, or grow very lean in practice godliness, and draw lose in their gears, if indeed they become not lose in their lives and ways. 2. This point may give us just occasion to inquire into the reason why we are so tossed to and fro and carried about, and crumbled into divisions, for who is a stranger in Israel that he should not know these things. The heavens are filled with fixed stars without number, but the Planets are no more than seven; if the proportion was cast up amongst us, our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Judas calls them ver. 13. do hold a greater proportion to our fixed stars. Is not our Church called to the bar to answer not so much for her purity or chastity in all Administrations as for her very being and life? What children are these, that will unmother her, before God her husband have divorced and unwifed her? That will throw Babylon in her face, and then justify their secession and departure by Flee out of Babylon: which will not serve their turn except they can find also a Go out of Ephesus, out of Pergamus, out of Sardis, out of Laodicea, etc. Our Sacraments are also called to the bar. The Lord's Supper, under the reason of a mixed Communion, by which (as I conceive) is not meant that unbelievers or unregenerate persons do partake rem sacramenti the kernel of this ordinance; for in that respect they have no Communion with the faith full: but that the Company of Communicants in the outward seal is mixed of regenerate and unregenerate, Saints and hypocrites; unto which we say, that though the door ought to be more narrow than to let in dogs and swine, yet the presence and profession of intruders doth not evacuate that Communion which the faithful have with Christ, and among themselves: for the Master of the great Feast (as He observed,) Matth. 22. 12. doth not say to them that hath the wedding garment; how came you in hither with such a man, but Friend, how carest thou in hither not having a wedding garment? Our Baptism is said to be a vanity, a nullity, as being dispensed to infants, and that because we want example for it: but so we do, for women's receiving the Lords-Supper: and if the reason and equity of the rule will carry it for woman as well as men, than also we shall join issue in that point, and make it good upon that ground, for children of believing parents as for the parents themselves: for are not such infants foederati, confederates and in the Covenant, See a learned Treatise called The Birth privilege. though they cannot actually restipulate, yea surely, as well as those which were circumcised. The moral Law is questioned, whether it be obligatory to and directory of a believer in Christ; for because he hath another bridle of restraint of him from sin, and another spur incentive of him unto obedience, therefore he hath not the same rule: which is but a confounding of the principle whereby, and of the rule according to which a Christian is acted; these men are much mistaken in that place whereupon they seem to ground their opinion, Rom. 7. 6. That we should serve in newness of sp●rit, and not in the oldness of the letter. Where they oppose these two as a rule and principle, taking away the rule, called (say they) the oldness of the letter, by the principle which is the newness of the Spirit; now there is nothing more clear, then that the Apostle, opposes not the rule, to the principle of obedience; but duo principia, or rather duos serviendi modos, two manners of serving, in the one of which they were bondmen, in the other freemen. Our Ministry is arraigned also, as the Papists, because the Ministers of many Reformed Churches have not Imposition of the hands of a Bishop, deny their ordination to be legitimate, so is ours denied, because we had; We are between two millstones, what Ministers will they find in the Churches of Christ for many hundred years if this be good against ordination? I cannot conceive but God owned some of them, for his witnesses prophesying in sackcloth, Rev. 11. 3. And finally to the nullity of these; the Church, the Sacraments, the Moral Law, the Ministry, is added, the Mortality of the soul, which if reason cannot confute, let a man consult conscience, if that cannot, Scripture will; had it not been a strange mistake in our blessed Saviour to have (but in a Parable) supposed a rich man after his death in torment and Lazarus in Abraham's bosom; if the soul be not immortal, or at least if it survive not; for that cannot be applied to the resurrection, when the rich man will have no brethren on earth to send unto, neither can there be any sense in that portion of Scripture, but upon supposal of the soul outliving the body. I had rather draw a curtain before this face of things than paint it out unto you. How sad a hearing is it to hear I am of Paul, I am of Apollo, I am of Cephas? was not this that which (as Jerome observes) did at first set up Bishops? our divisions are their factours, but that is not all; more sad it is to hear, here is Christ, and there is Christ, for we are so impotent in our opinions, that every man makes his own to be the very Shibboleth of the Church; a thing unheard of before our times, that men of divers Trades in this Famous City, can be all of one Company, but being of divers opinions they cannot be of one Church, nor will be all of one School, except they be all of one form, which breaks our communion into fragments; Now what may be the cause of this transportation of people? are they children ungrounded in knowledge? That is too much to be feared, or are they proud and wanton, and have taken surfeit of the great things of the Law? Or are they ashamed to stand in the level of sober practical Christians, but must be masters and set up the trade of some new opinion for themselves, and build Babel to get a name, and to be some body in the eyes of a party? I know not what to say, but the Lord stop the gangrene, and turn all our eyes to the great things of the Law, that so this tithing of mint and cummin may be left to a second place. 3. Be not children, and oh that this word might stop the fury of your precipitate levity, as Caesar did the sedition of his Army by one word, Quirites; you have had the vitals of Religion, a holy and pure doctrine, and there is not another Gospel. For Ministers that have burned and shined themselves out in holding forth essentials and saving truths, the whole world since the Apostles time could not overmatch you; and for christian's (the seal of their Ministry) begotten and bred up under their shadow, in respect of the power of godliness there hath not been another England on earth, since that time; I do not ascribe this to the government and discipline (no more than I do ascribe the multiplying of Israel to Pharaoh) but under God to the pains and diligence of faithful pastors, whom I would not have any man now to undervalue and debase as brats of Antichrist: they were Hereos and Worthies, our regeneration and faith are their monuments, let no man dig up their ashes and degrade them in esteem, nor belch out poison against the learning, live, callings of their godly successors in this Church: for wise men will interpret that they do it upon no other reason than Herod burned the Registries of the families and genealogies of the jews, in consciousness of his own obscurity; And as for this Church, certainly she hath had a womb to bear children, and breasts to give them suck, which two things do make a fair proof for her against all calumnies, though alas she had also a generation of vipers eating through her bowels. Finally, This Kingdom owes as much to Religion as any in the world, we have seen wonders of God's love and miracles of deliverance, and if God shall now bring his Ark to Jerusalem, and set it up in greater state then before time, let us dance before it, but withal let us not despise the house of Obed-Edo●-which God blessed for the Ark sake; we must not put down the Temple because it's made a den of thiefs, but rather whip them out of it: and for that we fast and pray, as also that those seven Ones in the fourth and fifth verses may continue with us for ever, One body, and one spirit, one hope of your calling, one Lord, one Faith, one baptism, one God and Father of all, which should be as so many quoines to lock together all parts of the building into one, as indeed they would if men were not so opinion-big as to make every extravagant or at least extrinsical opinion fundamental, and as an Atlas to a new-Church building. I come now to the second part of the Text, which is the character or description of the impostors and seducers, that do unsettle men, whereof I shall open the terms or words. 1. Sleight of men. The original word for sleight, doth properly signify Dice-playing, and by a metaphor taken from players at Dice (which sort of men you shall seldom read of in sober authors without some brand of infamy,) it sets out the quality of false teachers, and in this all agree, but then in the very point of application of this similitude there is a little difference. 1. As the cast of the Die is changeable and variable, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. alea nihil incertius, so are these teachers and such is their doctrine, and therefore he calls it sleight of men, opposing this doctrine of theirs to that of God's pure word, which is always like itself and hath no interests, passions, crooked ends, as men have. 2. As dice-players can cog the Die and make it answer what cast they please, so these teachers have an act of mixing and adulterating the word, so as to make it answer their own profit or advantage, but whether it be so or so, or both ways, you see what these teachers make of their hearers, mere tablemen, which the dice-player carries hither and thither, and moves from point to point as he pleases. 3. Cunning craftiness, The same word that is used to express the subtlety of the serpent tempting Eve, 2 Cor. 11. 3. He beguiled Eve through his subtlety, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and it signifies the deep policy of men, 1 Cor. 3. 19 He taketh the wise in their own craftiness and so it imports that these teachers are veterators, beaten fellows, men exercised and skilful to deceive. 4. They lie in wait to deceive, And the word in this Text is also used. Ephes. 6. 11. that ye may be able 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith he) to stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against the stratagems of the Devil; for it signifies properly an ambushment or stratagem of war, whereby the enemy sets upon a man ex insidiis, at unawares, denoting the specious and fair overtures and pretences of false teachers, spreading their net under the chaff, to catch the silly bird, for it is plain that all their sleight and craftiness is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to this very end and purpose, that they may entrap and catch men within the ambush of their impostures. That which I collect from this part of the Text, is, Doct. 1 What odds the Apostle makes between the seducer and the seduced, even as much as between an old fowler and a young bird, the one he calls children, simple, easy, credulous people, the other is a shrewd gamester, a man of subtlety and stratagems. I cannot therefore but upon this observation, exhort you to take heed of playing with such, stake down nothing, especially not your souls, come not within their ambush. I wonder that petties and novices in knowledge will forsake the Congregations and open assemblies of God's people, to frequent private houses where these teachers lay their ambuscado; would not all men condemn the folly of a young man of great estate, that should deal with a crafty gamester? For these seducers whose design is to make merchandise of their hearers, 2 Pet. 2. 3. do most of all aim at them who are good prize, they care not much for a sheep that hath not a good fleece. I beseech you be wise, you may be caught, though you mean it not, God may give you up captive to error for your vanity in forsaking his assemblies: Haply you resolve that you will not be caught: no more did Dinah intent to be defiled when she went forth to see the daughters of the Land, or Peter to deny Christ: when he went to the high Priests hall; there is no man but will believe a lie when God gives him up to delusion, one may be infected with the plague by looking in at the window, our nature is apt to receive impressions of error. It's observed of sheep, that they eat no grass more greedily than that which rots them, wherefore if they shall say unto you behold he is in the desert, go not forth, behold he is in the secret chambers, believe it not, Matth. 24. 26. And what may some say, would you have us come up to an Idols Temple and communicate in Idolatry? No, Come not ye to Gilgal, nor go up to Bethaven, Hosea 4. 15. Woods and caves, and the I'll of Pathmos are to be preferred to such assemblies; or should Christians abstain all private meetings, and confine their Religion as many do to a Church and a Common-Prayer Book? Far be it from us: Antichrist and Popery will feel the wounds of such private Assemblies as long as they draw any breath, the enemies of God and his Church know what reason they have to hate conventicles (as they call them:) All that I have to say is, that you stick fast unto and make use of your pastors and teachers, which are the gifts of Jesus Christ unto his Church, ver. 11. and that you come not into the secret of these who are described ver. 14. by their sleight and subtlety to deceive. Doct. 2 Seducers are Artists and Crafts masters in sleight and subtlety and stratagems of deceit, they have artifices, and ways, and methods to take men at unawares, and to convey their poison privily: who privily shall bring in damnable heresies, 2 Pet. 2. 1. they will not resist the truth aper to mart, but cunningly undermine it, as Jannes and Jambres withstood Moses, so do these also resist the truth, 2 Tim. 3. 8. that is by sleight, and counterfeiting to do the same thing, so that one shall have much ado to distinguish between the Serpents of Moses and them of the Magicians, for they also did the like by their enchantments, Exod. 7. 11. It seems these seducers are men of parts, the Apostle describes them in the same words as the old Serpent is described by whose subtlety we exchanged Paradise for thistles and briers; which first example should teach us for ever to take heed of them, that are of his breed, who was more subtle than any beast of the field; that which being sanctified or well employed, might be called wisdom, being corrupted and abused is called craftiness, therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though usually taken in the worse part, for Drusius in Job cap. 5. ver. 13. subtlety and cunning, yet sometimes it signifies wisdom and lawful policy, there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a good and honest craftiness or policy, whereby a Minister being a fisher of men, may catch such as by indiscretion will otherwise be hardened, scandalized and lost both to himself and God: we are in great want of this policy of discretion in the management of our Ministry, by breaking old bottles with new wine, and by exposing Religion to contempt of them whom we might have either convinced or at least disarmed of occasion against the truth; but no farther upon this point: I must remember that I am upon the subtlety and stratagems of impostors that lie in wait to seduce, some of which I shall point out unto you, as I find them in the Scriptures, that so you may perform that duty which is more than once enjoined upon you in this case, that is beware. The common design of all false teachers, is to make merchandise of people, 2 Pet. 2. 3. they negotiate their own ends, and have an eye to the stake when they cast the die their credit, profit, lusts are the centre to which they draw every line, they have eyes full of adultery, and their heart is exercised in covetousness, they follow the way of Balaam who loved the wages of unrighteousness, 2 Pet, 2. 14, 15. and the Apostle beseeches the brethren to mark such which cause divisions and offences, because they that are such serve not our Lord Jesus Christ but their own belly, Rom. 16. 18. but how doth the Apostle know this? For men's ends lie close; and how is it that he seems to charge it upon all of them? Are they all covetous? Have all of them eyes full of adultery? Do they all make their belly their God, & c.? It's true, that ends lie close, a man may deny one and seek another, Simon Magus lays by his great repute gotten by sorcery, to seek himself in getting power by laying on of hands to give the holy Ghost, and this he carried so cunningly as to pass with Philip undiscovered; pride may be trampled upon in pride, and books written against vainglory only to get glory, bye ends may be preached against, even out of bye ends; as all that bowl at the same mark do not take the same ground, so men in seeking themselves, may drive several trades; one is for credit, another for his , another for his purse, etc. but this in the general will hold good, seducers are self seekers. For the service of this main design these and such like are their arts or method. The Apostle tells us, that by good words and fair speeches they deceive the hearts of the simple, Rom. 16. 18. the word he useth for simple, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, men that are otherwise not evil, or as we vulgarly call them, harmless, innocent men, easy to be led aside: It should seem the Corinthian teachers, with whom Paul had such bicker, had a faculty of pithanology or persuasive lenociny of words, whereby they did suadendo docere, not so much convince by evidence of truth as persuade with wooing words; It concerns very much to hold fast the form of wholesome words, 2 Tim. 1. 13. which the Apostle opposeth to questions and logomachies or strife of words and perverse dispute, 1 Tim. 6. 3, 4, 5. as also to profane and vain babble, 2 Tim. 2. 16. Plerunque illa duo coharent mutatio doctrinae & novi modi loquendi. Chem. loc. come. and 1 Tim. 6. 20, that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or as some read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, empty words, and novel expressions: you all know that by losing the genuine and proper meaning of the word Church and Bishop, etc. we had almost forgot the Scripture use of them, and brought the Church within the pale of the Clergy, and the Bishop into a throne above the Ministers of the word; The Apostle Peter speaking of false teachers, hath an expression or two to this purpose, They speak great swelling words of vanity, 2 Pet. 2. 18. that is, they speak great bubbles of words full of wind, strong lines, or big fancies to bear down people by that torrent: and again in the 2 Pet. 2. 3. through covetousness shall they with feigned words make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 merchandise of you. What are these feigned words? do not they mean the same as that 1 Tim. 4. 2. speaking lies in hypocrisy, or should it not rather be taken for a set and composed form of words, such as Merchants use in commending their wares so sale: showing the goodness and properties of the commodity they desire to put off, and even belying it into credit, for to that the words seem to allude: I shall not dwell upon this, but certainly it is not for nothing that seducers are found to hid their hook under words and expressions, which they do artificially fit and compose for the purpose: a good Title sells a sorry Book: And all times will bear witness that it hath been the property of such men as have had any monster to bring to light, to use obscurity and cloudiness of expression, that what is unshapen and without form at the first, may afterwards be licked into porportion: errors are bashful at first, and coming out of the dark cannot look broad-waken upon the light, and therefore they are by their parents or nurses always swathed up in clouts of ambiguity, as the Oracles of old leapt up their Effata, or as he that wrote Edvardum regem occidere nolite timere bonum est, where the comma helps him out at which door he pleases: thus the sepia goes away in her own ink, and the door is left half chare to make escape. They bait their hook with such baits as are proper to the fish they would catch: Else they were not good anglers, to which the Apostle seems to compare them, in that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Pet. 2. 18. which is to allure as a bait doth the fish. And what is that bait? See ver. 19 they promise them liberty, there is not a more catching bait then liberty: Is it likely that Jesus Christ or his Ministers that preach a yoke, a daily cross, a forsaking all for him, should make such great draughts of fish, as they that promise liberty? But what liberty, haply they may call it Christian liberty, or liberty of conscience, so the serpent said, ye shall be as gods, but what is it indeed: Is it not a liberty from the control or check of superiors and their authority, for they despise dominion 2 Pet. 2. 10. and speak evil of dignities, jude 8. and therefore doth the Apostle Paul so much call for obedience and subjection to Magistrates, Masters, Ministers, thereby anticipating or correcting the thoughts of Libertinism, unto which the name of Gospel liberty might be abused: Surely our Lord Christ hath not brought in a saturnalia or exemption of Christians from the Sceptre of Government, or the rod of Discipline. Nor is liberty of conscience (though sacred and inviolable) a freedom to be or do what we will: for by that engine the sword might be easily wiped out of the Magistrates, and the Keys out of the Church's hand; and then we should find ourselves returned to a Chaos without form and void; I do not wonder that all sorts of sects and heresies (though they be of contrary principles in particular) should meet and concur in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or liberty to live by their own laws, unaccountable to others, and independent; Those that are commonly called Independents are far off from making the Church to be such a Romulus his asylum, a Sanctuary for all comers; they allow that Jerusalem shall reach forth her hand as far as Antioch; neither (I think) do they plead the letting alone of the tares until the harvest, Matth. 13. 30. against the censures of the Church or the faces & securim of the Magistrate; but I am sure of this, that he that saith, Let both grow together until the harvest; doth not give way to any man to sow them. An enemy hath done this: but enough of this at this time. There are others that go about with liberty too, and cry, a liberty from the obligation of the Moral Law as a rule; a liberty from penitential sorrows, fastings, humiliations to them that are regenerate; a liberty from sinning, or if not so, yet from ask pardon for it, if they be in Christ. These are great liberties indeed, but they are glorious liberties, reserved unto another world, if any man promise you them here on earth, he takes upon him to antedate the time of them. There are certain fruits and effects of Christ's Redemption of us, which are payable only in the world to come; There is yet another liberty which some will promise, and that is a liberty of sensual lusts, and fleshly looseness. It was Balaams' bait whereby he invited the Israelites to the idolatry of Baal-peor, and the Apostle finds these false teachers baiting their hook with the same, 2 Pet. 2. 18. They allure through the lusts of the flesh, through much wantonness: and ver. 14. Having eyes full of adulteries, or of an adulteress, as the original carries it; and again, ver. 2. many shall follow their lascivious ways: for some copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But you will say, Is there any such affinity between seducing by doctrine and sensuality? How is it that the Apostle charges these teachers with such filthy lusts? I shall answer but little to this question, as God for idolatry, which is spiritual fornication, gives men and women up to that which is corporal: for it's said Rom. 1. 25, 26. They changed the truth of God into a lie: for this cause God gave them up to vile affections, so will God shame and discredit the errors that are set up against his truth by the lusts that keep company with them. They undervalue and cast dirt in the face of all that stand in their light, this is an old way of insinuating into people, the wolves persuade the sheep that their Shepherds feed them, to fleece them, that so they may the easilyer worry them: It is not much that we are called legal Preachers, time-servers, persecutors, inquisitours, what not? The devil must first asperse God to Eve before he prevail with her, and those popular preachers could not reign at Corinth but by bringing Paul into , if they could; His letters, say they, are weighty and powerful, but his bodily presence is weak, and his speech contemptible, 2 Cor. 10. 10. It's easy for men to ingratiate themselves with their party by espying faults in every Ordinance and Administration never so well constituted; we see beauty enough and find no want of light in the Sun, though they that look upon it through their Galilean glasses discover spots in it as big as all Asia or afric, as themselves say. They wrist the Scriptures, 2 Pet. 2. 16. making it to speak upon the rack that which it never meant; partiality and affection to their own opinion is an ill medium to look through: Pull the staff out of the water, and it will not be crooked; how often do men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compel the Scriptures to go two mile, when of themselves they will go but one, we should tremble to put words into the mouth of those Oracles, which we do by mis-inferences, and misapplications. 1. By mis-inference drawing forth that which they will not yield, as the Sadduces proved no Resurrection, because seven brethren had taken one woman to wife, Matth. 22. 28. unto whom our Saviour answers, that though they cited a place of Scripture, yet they erred not knowing the Scripture; for not he that repeats the words, but takes up the true sense, is the man that knows the Scriptures. We must not mangle and cut one joint from another, and expound one sentence against the whole stream. I would men would tremble to take God's hand which he hath set to his own Word, and set it to a lie of their own: it were odious to serve a man so. 2. By mis-application of general rules to particulars. For it hath been observed that it is a great cause of many evils not to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arrian. in epictet. able to adapt common principles and general rules to particular cases or actions; for how often is a general rule of Scripture brought for the warrant of an unlawful action? As if the Apostle should have eaten with scandal, upon the rule of All things are pure to the pure; so we know, how men first imagined a decency and order in superstitious ceremonies, and then warranted them by that, Let all things be done decently and in order; we fear not to say, that no man can prove the calling of our Ministers, or the Baptism of our infants, or the Moral Law to be null, etc. but by the torture of the Scriptures. They recommend their doctrine upon some private pretended revelation and light of their own, or by some effects thereof which they seem to have found in themselves since they became therewith acquainted; as that they have found such experiments of it in themselves as they never had before, they are more lively, cheerful, comfortable, etc. As for their revelations or light, what is it they mean by them? Do they mean that the veil is taken off the Scripture or rather their eye, so that they have a clearer spiritual discerning into, and savour of, and affection to the Word? Or do they mean by revelation, some secret sealings or assurances which are indeed private to their own souls, like the white stone of absolution with their own names written thereon, These are admirable first-fruits of the Spirit and of glory; Happy are they to whom God in this wilderness gives to taste these Clusters of Canaan-Grapes; And for the effects of the word which they find in themselves, as attestations of the truth, power, and goodness of the word. I find the Apostle appealing to the sense of believers, to attest the doctrine of the Gospel, Gal. 3. 2. received ye the Spirit by the preaching of the law, or by the hearing of faith? But now what is all this to the revelation or effects of new and strange doctrines? What impostures have not been obtruded upon pretence of private light and revelation, the old Prophet may bring you into the lion's mouth by telling you of an angel that spoke to him, 1 Kin. 13. 18. & 24. God saith that he proves his people by a Prophet, or dreamer of dreams, to know whether they love the Lord their God, with all their heart, and with all their soul, Deut. 13. 3. nor Prophet, nor Apostle, nor Angel is to be heard if he preach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides or other than that ye have received, Gal. 1. 8. and for that they say that they find themselves as it were in a new world since they found this new way. I much question their probatum est, Is it not some angel of darkness transformed into an Angel of light? Do they not walk in the light of their fire, and the sparks that they have kindled, Isai. 50. 11. It must needs be an easy way; when a man hath cast off all trouble for sin and all care of holy duties: but surely the way is too broad to be good. These principles, I ought not to sorrow, for sin, lest I disparage the sufficiency of Christ's satisfaction: I can pay no obedience to the law, but I must thereby either infringe my Christian liberty, or join merit with Christ; must needs work a strange alteration, because the doctrine is strange. I would speak a word from this point to Ministers, and to the people. 1. To the Ministers, you see these impostors have sleight and subtlety to lie in wait for the people; and whom doth it concern but you to take heed to the flock, you cannot by silence liberare fidem aut anlmam; Christ hath given Pastors and Teachers to his Church to this end, that the people should not be children, tossed to and fro, etc. convincing of gainsayers, and stopping the mouths of soul-subverting teachers doth belong to your office, Titus 1. 9, 10, 11. if there were but one Heterodox teacher start up, and neglected by the people, you would discharge at him, with as much freedom as at Papists: what if there be more such teachers and followed by thousands, is it ever the more truth for the number? Or is it a noli me tangere? Or are we slaves to popularity? And dare not snatch the souls of our people out of the stream for fear of displeasing them by saving of them? Or have we no hope to work a cure, and so like Physicians, we let desperate patients eat and drink, and do what they will without contradiction? Luther did not much consider how useful the Sectaries of his time might have been against the Pope and his party, but confuted them freely, knowing that they more blemished and hindered the Reformation by their tenets, than were likely to help it with their hands: I would not blow the Trumpet, or proclaim open war against lesser differences, severity and acrimony in such cases breeds schism and heals it not: but pernicious errors and destructive to souls: (which it is cruelty to spare and not pity) must be faced and fought against, not with invectives and railing, that doth but anger the Gangrene, and is not the way to quench wildfire, but by solid convictions and evidence of truth: for so you shall either gain a brother, or not lose a friend. But you may ask, when should we go out against a doctrine as pernicious: for even that point about the law which denominates an Antinomian, and that about Baptism which denominates an Anabaptist, seem not to be fatal to the soul? To this I answer, that we must look how a doctrine is attended or consequenced: the first circle in the water is the least, those that are caused by it are bigger and bigger, an opinion may be very ill as it is a bastard misbegotten by mis-inferences from the Word: but it is worse as it is a whore and begets a new offspring of errors more pernicious, but I must remember to whom I speak. Brethren, if the sheep be infected or worried, both God and men will ask, Where were the Shepherds? Or what did they in the mean time? 2. To the people I say but this, Rom. 16. 17. I beseech you brethren mark them which cause divissons and differences contrary to the doctrine which ye have learned, and avoid them: The avoiding of such teachers is your proper duty, as you would avoid an ambuscadò or stratagem of deceit: our present divisions are scandalous to yourselves, to your Ministers, to the truth: for by reason of them, The way of truth is evil spoken of, 2 Pet. 2. 2. they are the hopes of the common enemy, and our own weakenings, and because I have named the enemy, let no man think that the betraying of these differences among ourselves doth give handle and occasion to them, to traduce us all as Anabaptists, Brownists, Sectaries: we need not fear the calumnies of those to whom godliness itself, as Christianity of old, was crime enough, we shall do ourselves right in their eyes by disclaiming them. The Apostles do boldly tax the divisions among Christians notwithstanding any upbraiding of the Heathens. Let them say that we are about (instead of purging the Temple as Christ did) to set up a Pantheon (as the Romans did) or an Altar to the unknown god (as they of Athens did.) This water will not stick upon us long, they will be of another mind when we shall shake this viper off our hand: In the mean time I beseech you to consider whether beside the sleight and cunning craftiness of seducing teachers, there be not some other stratagems on foot, acted from behind the door and at a greater distance, some hand of Joab is in all this, the politician and the Jesuit blow these coals, they would make us as Samaritans and Jews to one another. Let us not gratify our enemies. I'll say but this, observe the brand or character set upon the seduced, Unstable souls, 2 Pet. 2. 14. silly women laden with sins, led away with divers lusts, 2 Tim. 3. 6. etc. and upon the seducers, merchants of men's souls, 2 Pet. 2. 3. unruly, vain-talkers, deceivers, aiming at filthy lucre, Titus 1. 10. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lawless persons, 2 Pet. 3. 17. men of corrupt minds, reprobate concerning the faith, 2 Tim. 3. 8. etc. but admit there be a face and presence of holiness in the person, may we not then more securely receive their doctrine? To this I answer, that both person and doctrine may carry a fair stamp and superscription. We do not weigh gold to try the superscription of it, but the weight. Guilded pills may convey poison. Satan in Peter is not easily discovered. The better Pass that error brings with it, the more dangerous it is. So much upon the second part of the text. The third is the preservative or antidote against all impressions of such teachers as come with sleight and subtlety, etc. and that is twofold. 1. The Ministry which Christ hath given to his Church, for this ver. relates to the 11. He gave some Apostles, and some, etc. that henceforth, etc. and to them doth the Apostle commit the charge of the flock, to watch over them against wolves, Acts 20. 28, 29. 2. The holding fast and pursuance of the substance and great things of Religion, ver. 15. but being sincere in love grow up in all things into him which is the head: It's an excellent growth, to grow up into the head, that is, into communion with and conformity to Jesus Christ, which trivial opinions nothing at all advance; observe the antithesis or opposition he makes between being carried about, etc. and following the truth in love, for contraria, contrariis, diseases are cured by contraries; so the Apostle Peter, 2 Pet. 3. 17, 18. gives the same receipt against unstedfastness, but grow in grace and in the knowledge of our Lord and Saviour Jesus Christ; and to take off teachers from fables and genealogies, and questions of no value; Paul commends to them the aiming at godly edifying which is by faith, and to hold to that which is the end of the commandment, charity out of a pure heart and of a good conscience and of faith unfeigned, 1 Tim. 1. 4, 5. If both Ministers and people would but drive this trade, it would take off that wand'ring and hunting after novel opinions and doctrines, and would keep us constant in the wholesome pastures, even now that the hedge of settled government is wanting; If you have good feeding, why should not that keep you from wandering, until the pale be set up, wait upon God in the use of his saving ordinances; and pray for us, If Moses stay long in the mount, must the people be setting up golden calves, and say we know not what is become of this Moses; Aaron's rod Exod. 7. 12. shall swallow up all the rods of jannes' and jambres in due time. The Apostle puts us in hope of a vil ultra to such, 2 Tim. 3. 9 They shall proceed no further, for their folly shall be manifest unto all. FINIS. Magnalia DEI ab Aquilone; Set forth, in a SERMON PREACHED BEFORE The Right Honourable the LORDS and COMMONS, at Saint MARGARET'S Westminster, upon Thursday, July 18, 1644. Being the day of public Thanksgiving for the great VICTORY obtained against Prince RUPERT and the Earl of Newcastles Forces near YORK. By RICHARD VINES, Minister of God's Word at Weddington in the County of Warwick, and a Member of the Assembly of Divines. Published by Order of both Houses. LONDON, Printed by R. L. for Abel Roper, at the sign of the Sun against St. Dunstan's Church in Fleetstreet, 1646. Die Veneris 19 Julii 1644. ORdered by the Lords in Parliament assembled, That Mr. Vines hath hereby thanks given him by this House for the great pains he hath took in his Sermon Preached before the Lords and Commons on Thursday the eighteenth of this instant july, in Margaret's Church Westminster, it being the day of Thanksgiving for the great mercy of God in the happy success of the Forces of both Kingdoms against the Enemies of King and Parliament near York; And that the said Mr. Vines be entreated to Print and publish his said Sermon, which no man is to presume to Print or reprint without his authority under his hand, as he will answer the contrary to this House. John Brown, Cler. Parliamentorum. Die Veneris 19 Julii 1644. IT is this day Ordered by the Commons assembled in Parliament, That Sir Robert Harley do give the thanks of this House to Mr. Vines for the great pains he took in the Sermon he Preached at the entreaty of both Houses, at St. Margaret's Westminster, upon the day of public Thanksgiving for the great Victory obtained against Prince Rupert and the Earl of Newcastles Forces, and he is desired to published it in Print. H. Elsing, Cler. Parl. Dom. Com. I appoint Abel Roper to Print my Sermon. Richard Vines. To the Right HONOURABLE THE LORDS and COMMONS Assembled in Parliament. Right Honourable and Noble Senators, BY this time it is clear day, even their eyes, whose unwillingness to believe it made them blind, are now waken; to see that God did indeed put matter of thanksgiving both into our hands and mouths: To disguise so solemn a duty only to support reputation in the eyes of the world, is no less than to put an Irony upon GOD. Thanksgiving is the reply we make to GOD'S answer of our prayer, of whom if we walk worthy, he will surely make rejoinder of new mercies. Though we cannot expect but that we may shift our garments and sometimes wear sackcloth. The Lord set our hearts in tune, whether to Lachrymae or Hallelujah; Beware of that rock which the Israelites fell foul upon in their wilderness condition, where being at Gods more immediate finding, and having all their entertainment from Heaven, they most of all did then embitter GOD by their murmur against and temptations of him; The good Lord command the West to blow as sweet a gale as the North hath done, and so finish his own work, that unto Henricus Rosas, Regna Jacobus, may be added, Ecclesias Carolus; So prayeth, Your unworthy servant for Christ Richard Vines. A SERMON PREACHED Before the Right Honourable the LORDS and COMMONS assembled in Parliament, upon the 18th day of July, 1644. It being the day of Thanksgiving for the great mercy of God in the happy success of the Forces of both Kingdoms against the Enemies of King and Parliament near York. ISAIAH 63. 8. For he said, Surely they are my people, children that will not lie: So he was their Saviour. WHat the Historian saith of that day, wherein Non suit maior sub imperio Romano dies, etc. Florus, lib. 2. cap. 6. de bello Punico secundo Scipio and Hannibal disputed that long depending cause, between Rome and Carthage in open field, The Roman Empire (until that time) had not seen a greater day. The same may I justly say of the occasion of this our meeting: Nor we nor our fathers in this Kingdom: considering the numbers on both sides, the Interests that lay at stake, the fullness of the victory, the hopeful consequence of it, have had more cause to sing, They compassed me about like Bees, they are quenched as the fire of thorns: for in the Name of the Lord will I destroy them; Thou hast thrust sore at me that I might fall▪ but the Lord helped me: The Lord is my strength and song, and is become my salvation. The voice of rejoicing and salvation is in the Tabernacles of the righteous: The right hand of the Lord doth valiantly. The right hand of the Lord is exalted; the right hand of the Lord doth valiantly, Psal. 118. 12, 13, 14, 15, 16, etc. for though God have clearly attested his presence with us, by many visible tokens thereof ever since we came into this wilderness, so that we may truly say, Take counsel together and it shall come to nought; speak the word, and it shall not stand; for Immanuel, Isa. 8. 10. yet he never yet did set a broader seal to this Cause in testimony of his patrociny thereof than at this time and place. The first Summer of our war he wrote himself our God in great letters at Edge Hill; The second, in yet a greater character at Newberry; The third, that he might be legible to such as hitherto would not see; he hath wrote himself Immanuel in a Text letter, even in that place where that which hath since proclaimed itself a cruel war, did then, in its infancy, disguise itself under the name of Guard, a good Omen; Hannibal is routed near the walls of his own Carthage: There can be to us no better sign than when God increases upon us, and still makes us better measure of his mercies than aforetime. New mercies from him are the matter of a new song to us, and of a new name to himself, so let him swallow up the lesser characters of his goodness to us, in still a greater letter; until the Egyptians see and say, Let us flee from the face of Israel, for the Lord fights for them against the Egyptians, Exod. 14. 25. I shall not stand to rip a sunder the texture of the whole Chapter, the beginning of it is taken up in a dialogue between the Church and Christ: Who is this (saith she) that cometh from Edom with died garments from Bozrah? It is I (saith he) that speak in righteousness, mighty to save. Wherefore (saith she) art thou red in thine apparel, and thy garments like him that treads in the wine fat? I have (saith he) trodden down my enemies, & so have stained my garments with their blood, as theirs with the blood of grapes that tread the winepress: And because a third question might have been asked, what partners hadst thou in the work? he anticipates in the 5 Verse. I looked and there was none to help, and I wondered that there was none to uphold; Therefore mine own arm brought salvation unto me, and my fury it upheld me, and I will tread down the people in my anger, etc. How little? how nothing? doth the Church contribute to her own deliverance or salvation? She hath nothing to do, but like Israel, to stand still Exod. 14. 13. with cap. 15. Ver. ●. etc. ● and see the salvation of the Lord, and afterwards to sing and follow the Lords hand with acclamations; therefore she breaks forth, Verse 7. into these words, I will mention the loving kindness of the Lord; the praises of the Lord according to all that the Lord hath bestowed on us, etc. Now as a good Historian doth not relate mere and naked matters of fact, but the reasons and considerations moving so or so, with the effects and resultances; so the Church survaying the loving kindnesses of the Lord; even from the times of Egypt and of the wilderness (which was the great letter wherein the Alphabet of his remarkable mercies to that Nation did begin) suggests in the words of my text, the considerations upon which God proceeded to be their Saviour: For he said, surely they are my people, children that will not lie: so he was their Saviour. The words have no great knot in them; that expression, Children that will not lie, requires a little light, Mercer. in Gen. 21. 13. mentiri Hebraicè est & dicti & facti: The Hebrews call lying not only in words, but deeds; verbal lying I shall not insist upon, for though the Papist underprop his Religion as the enemy doth his cause with legends of these pious frauds, yet lying is a trade that will break both the first Merchant thereof, and the Broker, and the credulous buyer or receiver; they cannot keep open shop long, lying Bonfires will not blaze long, lying Bells will be presently in the changes; though truth may lose ground at the start, yet it ever wins at last. The text speaks of lying in deed or fact, when a man doth fallere fidem datam, break his Covenant, deal perfidiously with God, for that is the proper notion of lying in fact; to break through and violate engagements, to be unfaithful, to deal falsely; so the word is used, Gen. 21. 23. Swear to me that thou wilt not lie or deal falsely. Psal. 44. 17. All this is come upon us, yet have we not forgotten thee, neither have we lied, or dealt falsely in thy covenant, Psal. 89. 33. I will not suffer (saith God) my faithfulness to lie or fail, my covenant will I not break, nor alter the thing that is gone out of my lips: and so you shall find (though the word in the fountain be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in the text,) Psal. 18. 47. that feigned subjection or obedience to God or men is called lying; The strangers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is the word used, Psal. 18. 47, etc. shall lie unto me, or dissemble their submission; in which notion the word is also used, Deut. 33. 29. Thine enemies shall be found liars unto thee, that is, they shall not dare but to be subject, though their hearts be rotten; and to conclude, Hab. 3. 17. The labour of the Olive shall lie, that is, fail or frustrate expectation; so that it cannot rest in doubt what should be meant by- children that will not lie, that is, they are my people that will not shrink (as one of our English translations doth well Mr. Coverdales' Translation. turn the Latin, filii non negantes) they will keep touch with me, and will answer their covenant-ingagements. The words hold forth unto you three things; That God, in the experience, and by the confession of his people was their Saviour: He was their Saviour. The consideration which he had, and the account which he gave to himself of them; He said they are my people, children that will not lie. The connexion of these two together; so he said of them, and so he was to them; So he was their Saviour. For the right apprehension of the sense of the words, you are to take them as a Prosopopeie, conceived in way Sanctius inlocum. of imitation of men, that as a father in debate within himself what he should do concerning a lewd and disobedient son, saith, his courses are lose and vicious, his disposition illiberal, his carriages towards me undutiful, but he now falls at my feet, laments his exorbitances, obliges himself to return ad bonam frugem, what shall I conclude? why notwithstanding all this, he is my child, parents nil non sper ant de filiis, he will now keep promise, I will be a father to him; So God is conceived of in this text, as being in consultation with himself about Israel; and the word surely or notwithstanding, implies that he could lay much rebellion, many relapses to their charge, and yet on the other side considers, They bewail their evil ways, they renew their covenants with me, they put upon themselves new engagements to be mine; I'll trust them, surely they will not lie, nor shrink; how doth the love of God to his people preponderate all their miscarriages? how inclinable is he to conceive hopes of them? for though he can allege enough against them to justify his desertion of them, yet he buries in forgetfulness that which is passed upon hopes of better for time to come: and this expectation which he hath of them, giveth a non obstante to all their former provocations and iniquities, and casts the scales with him to be their Saviour. They will not lie: So he was their Saviour. The Observations that I shall take up at this time follow in their order: Observa. 1 God could have drawn up such a charge against his people to whom he was a Saviour, as might have justified him to all the world, if he had refused them. I gather this from the first words he said; He said surely, or (as it elsewhere is translated) notwithstanding: when one gins a speech with a notwithstanding, he leaves it to your conception to imagine all that was in his mind which never broke forth; and it carries it clear enough, that God broke through all the considerations of their rebellion, apostasy, unworthiness, when he said, Surely they are my people: and the like form of speech carries the same implication, Matth. 21. 37. Last of all, he sent unto them his son, saying, They will reverence my son, as if he had said, They have hitherto killed my servants one after another, but they will reverence my son: Observe the connexion of the former Verse with my text, I will mention the loving kindnesses of the Lord, the praises of the Lord: for he said, yet they are my people, that is, when he might have said so much against them as to have deserted them, and given them up to destruction: then he said, yet they are my people. It's good for us to observe what God might lay in charge against us, even then when he crowns us with his favour, or we proclaim his praises: for nothing gives a better foil to mercy, nothing sets such an edge upon thanksgivings, nothing sets the strings in sweeter tune for praises, than for us to consider and compare our remoteness from expectation of any Salvation, Make a man first humble, and you make him thankful, He that first can justify God will the more easily and freely glorify him. We find not in the Pharisee his God I thank thee, any self-condemning or God-justifying expressions: Our Saviour observes that that Leper who (of ten healed) came only back to give glory to God, was a Samaritan. This stranger, saith he, Luke 7. 16, 28. Let us set our Nationall sins before our eyes this day; when we come with our peace-offerings for public mercies, these sour herbs will quicken our palate to the relish of this Passeover, for it is a Passeover indeed, God having made the destroying Angel to pass over the houses of his people, and led the stroke to find out them that would keep us still in Egypt, after God calls us out; And to let pass all those provocations of God by this Nation for so many years of rest. Let us look upon the face of our wildernes-sins (as I may call them) and what were Israel's wildernes-sins? murmuring against God, complaining of his dealing with them, dislike of his Covenant, contempt of his Promises, returning in heart into Egypt. And are not our carcases as worthy to fall in the Wilderness as theirs did? For it was not for their Egypt-sins, but for the wildernesse-sins, when they werein passage to the promised Land, that God swore in his wrath against them, that they should not enter Heb, 3. 10, 11. into his rest. Have we not cause to tremble lest God should enter the caveat of such an oath against us for the sins we are guilty of in this our passage. What bitter complaints of, and murmur at, Gods dealing with us? What mutinies against our Leaders? what evil reports are brought up of the Reformation intended? what lusting after the former fleshpots? what calling for Captains to lead us back again into bondage? what dancing before the golden calves of new opinions and ways of our own erection? and yet God is our Saviour with a non obstante to every of these miscarriages: Let us rejoice with trembling, and be broken into thankgiving. In our receiving of such high grace and favour, we must look to two things: 1 The relish of the mercy bestowed, which is quickened by sense of our unworthiness. 2 The digestion of it into thanksgivings, praises, and obedience. In relishing of a mercy a man either looks upon it as a benefit, and so he gives thanks to God as the benefactor; or as it is a fruit of prayer, and as it is the workmanship of God in which he is seen in wisdom, power, presence, goodness, and so he praises God as the workman: for that is the difference between thanksgiving and praise, the one looks at the benefit, the other at the workmanship of God in it. If one give you a Watch or curious piece, the benefactor hath the thanks, the workman hath the praise. There are more thanksgivers, than praisers of God, because though many taste the benefit, yet few taste or see God in it. And for the digestion of a mercy bestowed, it is much according to the relish of it. He that relislies only his own interest or good in it, turns it oftentimes into matter of self-glory, security, etc. but he that sees God in it, The joy of the Lord is his strength, to make return of praise and service to God again. Observa. 2 Gods people will not lie or fail God of his expectation that ehe hath of them. The Text puts these two as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one and the same, They are my people, Children that will not lie. God saith of himself that he cannot lie: of his people that they will not. The reason is, because they follow and adhere to him and his Cause upon true principles, and not self-interests and ends; a man may advance very fare and do valiantly upon private interest and ends. He may run swiftly and smoothly, but he always falls towards and rests upon his bias. The mixed multitude that go out with Israel will fall to lusting. We have seen the end of such blazing and falling stars, who after they have deceived us a while have been resolved into their elements of earth and self respects; but a man that is carried by true Principles though the compass may through infirmity or temptation sometimes admit variation or wavering, yet it recollects itself and will point to the true pole, what waves or winds soever beat against the ship wherein he is. Observa. 3 The Church gives unto God alone the title of a Saviour, He was their Saviour. But are there not Saviour's besides him? Saviour's shall come up on Mount Zion to judge the Mount of Esau, Obad. Verse. ult. When they cried unto thee, thou gavest them saviours, who saved them out of the hand of their enemies, Nehem. 9 27. As the Scripture calls Magistrates Gods, so it calls the vindices or Judges which he raised up to Israel, Saviour's: but as those are but dii minorum gentium, Gods by participation of some spark of his image and authority: so are these but subsaviours, instrumental actors so far as they are acted by God; the glory of an instrument is none, but what redounds to the workman that made it, or useth it. Cicero taxes Verres, for that he found him at Syracuse written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Saviour. Hoc quantum est, saith he, this is so great a style as cannot be expressed in one Latin word. The word Saviour hath no plural number in an univocal sense. Hos. 13. 4. Thou shalt have no God but me, for there is no Saviour besides me. I will not common-place this point. This day is text enough to prove the truth of it. Let us make particular use thereof. 1 To acknowledge God alone The Saviour. 2 To rejoice in him. 3 To render to him as to a Saviour. To acknowledge him, whose finger, do I say, or arm rather was made bare in this business. Remove the thick wood of men, the so many thousands out of your eye, that you may see God; I know we have (as he said) prodigia & miracula humana, prodigies of men for valour; we have seen the chief Commander in fight, to be (as was said of Caesar) medius inter imperatorem & militem, between a Commander and a common soldier. But who teaches their hands to war and fingers to fight? The more of God we see in them, the less of them let us see in themselves. And because the word Saviour will carry it both to deliverance and victory. 1 Let us see God in the deliverance. What might we have lost by this battle? Might not the Religion, Liberties, Happiness of two Kingdoms have been shaken? would not the enemy have been heightened (if yet there be any degrees of ascent left) unto such insolency and cruelty, that as was said of Tarquin, Vel ipsam savitiam fatigasset, he would have tired out cruelty itself? Would it not have been the greatest crime to have been godly? should not every Aristides have tasted of their ostracism, at the least, for no other reason than quia nimium justus, He is too good? and if any have more cause to consider this, than others, they are those that have more of Christ in them, than others; to whom England and Scotland both might have been another Ireland. I cannot express the consequence. God denied the premises or antecedent, who is our Deus liberator, He hath delivered, He doth deliver, and we trust also that he will deliver; He hath delivered from plots, from stratagems of dilatory and delusory peace. He doth deliver from the sword of a furious enemy; and we pray that He will deliver the King unto his loyal Parliament and people. 2 Let us acknowledge God in the Victory. How long did we lie against a strong City, until God sent a great army to surrender it up into our hands. It was relieved that it might be emptied; that York might be carried out into the field, and taken there. Who so is wise and will observe those things, even they shall understand the loving kindness of the Lord, Psal. 107. 43. Did not the enemy fleshed with that success follows us, and seek us out? for so God will have it. At Edge Hill, Newberry and York, we shall be defendants: was not there some inclination of the battle at the first against us, and some trepidation in divers of our men? Is this to be ascribed to the dubiousness and uncertainty of war? for so Homer calls Mars, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an up and down, Iliad. ●. or rather did not God take off some of gideon's soldiers? They are too many (saith he) for me to give the Midianites into their hands, Judg. 7. 2. We have always hitherto found it in experience in all our battles that God removes men from standing in his light, and obscures us the more to show himself: do we need this art of God to take off our pride and selfconfidence? or doth God in goodness to us delight to sweeten our victories, because gotten by his own hand, and will not do us so much hurt, as to let us be our own saviours? some use there is to be made of it, that God in no battle, as yet, would suffer men to hid him from us: and blessed be his Name: for the sight of him in a Victory, doth us more good than the Victory itself; And yet further to wind up the strings of your praises, see the spirits of the enemy which God hath given into your hands; and God hath shown you their spirits in their colours. There is a sword reached from a cloud with Fiat justitia; it's well no higher hand reached out that sword unto them. The Oracle with which he consulted that devised that Motto, Fiat justitia, was too cunning for him; as it was for Croesus' when it said, magnam pervertet opum vim) that he should overthrow a world of wealth, for it was indeed his own he lost, and so it pleased God the tables should be turned and the Motto should become ours, and that it should be sent up to you to whom it belongs, as a memorandum, Fiat justitia. The Crown and Mitre under it, shows also that they hold the old principle, No Bishop, No King, that is the lowest interpretation it can bear: It is to be feared that the Mitre might in time have crept higher, for it is an aspiring thing, and the Motto seems to join the Crown and the Mitre in equipage, Nolite tangere Christos meos; As for the Crown let Mercy and Truth be the supporters of it for ever, Prov. 20. 28. but for Mitres (if Histories lie not) we may say of them, as it is said of some trees that grow not kindly in vicinity to each other; the Crown hath never flourished that hath grown too near the Mitre: There is a sword also in one hand threatens to unity a knot in an other; haply they mean the Covenant of the Kingdoms: but that which is more strange is, that this knot did ungird that sword: And finally that they may show their vile esteem of you; they call some of you, in a picture, Dogs barking at a Lion, and in the Motto they call you Catilines, for that is the English of quousqué tandem abutêre patientia nostra, which might have been a proper device, if in the Lion's place at which we bark not, they had set the Fox or the Wolf and had owned their own character; And is this the festivity of their wit or the rage of their spirits? whatsoever it be, God hath given them check; for though upon confidence of success they did antedate their bells and bonfires, yet in a few hours there was nothing of them left in the field, but bag and baggage, Ammunition, Ordnance, Prisoner's, dead carcases; which had been more, if a Noble Commander the honour of the field he treads upon, had not taken up that sweet word which Caesar sometimes used, parce civibus, spare the deluded countrymen. To rejoice in the Lord the God of our salvation; The Romans allowed no triumphs to Civil Wars, for they make the deepest wounds, alta sedent civilis vulnera dextrae; And haply you will say, that Janus temple is not yet shut, the sword is still waken, and we know not for how long a time the Commission that God hath given to it is yet in force; we want our David also to indite songs to the chief Musicians, and it must be confessed, that there yet remains that which lames our joy and breaks a wing of it that it can but flutter and not fly high: we know not how many heads of this Hydra will yet repullulate; when War is once let lose, it is like the winds which Poets feign that one had in a bag, the mouth whereof being opened, una eurusqué notusqué ruunt, they rushed all forth and could never begotten into the bag again: but God is the God of Hosts, and the battle is not yours but Gods, and if he give Moses and Israel a song, let them sing though they have yet a great and terrible wilderness to pass through, where if we can hardly tread beside Serpents that sting mortally, etc. yet also we have a cloud that covers us, an Angel of God's presence that saves us, a rock that gives us water, and which is above all, a Tabernacle of his worship: therefore let us rejoice even in this our wilderness. If there be yet any that think we disguise and lie ourselves into sinful and blasphemous thanksgivings, (for the Oxford bells still ring in some men's ears) let them consider what a remarkable postscript God hath added for confirmation of this Victory in the surrendry of York; and if they be not so far out of taste, as to account it a judgement and a misery, let them also rejoice with us; for how doth he differ that is hardened under ten mercies, from him that was hardened under ten plagues. Let us all think of rendering unto God: every man ask, Quid retribuam? the hundred and sixteenth Psalm sets unto us a full Copy: Take heed of pride which usually attends the receipt of benefits; and such pride brews a new cloud, 2 Chron. 32. 25. Hezekiah rendered not again according to the benefit done unto him, for his heart was lifted up, therefore there was wrath upon him, and upon Judah and Jerusalem. The Roman Commander upon some appearance of the gods for his help in battle, built a Temple to them, & reddidit commilitonibus deis stipendium. God must have a share out of this Victory; Every mercy puts us further into debt to him, and puts upon us new obligations: The best rule to be observed herein, is, to pay unto him no less in our thanksgivings, than we bade him in our fastings and humiliations: we are apt to be liberal in vows, and penurious in performance: & how then shal-we acquit ourselves from being lying children? He is my God (saith Moses and Israel) and I will prepare him an habitation, Exod. 15. 2. which engagement they did afterwards make good in laying out their bracelets, earrings, rings, tablets, all jewels of gold, etc. for the making and service of the tabernacle, Exod. 35. 21, 22, etc. Observa. 4 The fourth and last point which brings up the Rear, is the very aliquid of the text, arising from the connexion of the parts of it by the binding beam so, so he was their Saviour. God promises to himself that his people will not shrink from him or deal falsely with him. So he is their Saviour: for he speaks more humano, surely they are children that will not lie, and so he is their Saviour. The sum of that which Gods expects in this saying, They will not lie, is. They will not violate their covenant, or play fast and lose with me, they will not hereafter say I was forced to it, the storm drove me vuto it as an harbour: I entered it with a side-wind will and affection. There is no doubt but the prosperous success of our Armies will make many Samaritans to be Jew's, and many will stand under the tree for shelter in a storm, who would willingly afterward cut it down; if your heart be not right with God you will never be steadfast in his Covenant, Psal. 78. 37. The stone of witness which we set up in this place willbe our accuser for ever: If we prevaricate with God by eluding the Covenant which we swore in the hearing thereof. That they will not adulterate his worship, in which God is punctual and exact; for if the Ark be but set upon a Cart, which should be carried by the Priests, there is a breach; because the due order is not kept: It's a very dangerous kind of lying to vitiate the worship of 1 Chro. 15. 13. God, which for the essentials thereof consists (as I may say) in indivisibili: Thou shalt not add (saith he) nor diminish. It is observed that even when the Moral Law Exod. 32. was coming down to Israel they broke out into open impiety in the golden Calf; and so in the beginning of the Priest's administration, they transgressed in offering strange fire; corruptions may grow up in time, but let Levit. 10. 1. us not like Jeroboam, begin with a lie. That they will not belie their profession, but answer it with the power of godliness: how unsuitable is it, to be a Reformed Church and remain deformed Christians? God expects a reformation of our private, and an entertainment of godliness into our hearts, or else you may be like the Israelites, that had all things according to the pattern, themselves being a hardhearted rebellious people. This particular practical godliness, I do humbly commend to you the Nobility and Gentry, for our Reformation should begin à majoritis (as he said,) bring the knowledge of God and his ways into your souls, families, retinues, places of command; be godly as poor men; It is terminus diminuens, an expression savouring of diminution, when men say, he is religious for a Nobleman, he is godly after the rate of a great Gentleman▪ Not that I upbraid you, for I hope God hath as great a harvest in that kind of corn in this land as in any other field, but I put you in mind of it this day. Applic. This point calls upon you to reflect upon yourselves, and consider what an engagement is put upon you: I say not so much by the victory God hath given you, as by that which God promiseth himself of you, for might not his being your Saviour arise from this expectation, they are children that will not lie; say then; If promises of great things should single out some of you that are our corner stones, promises that (as Mariana saith) would even fell down the Cedars of Lebanon, would you not fall but stand impregnable? The way that Lewis the Eleventh took, was to single out the Proceres by gifs & indulgences, that he might (as Commines saith) the easilier do what he would with the lesser shrubs, the commons, and by that means he sued out his livery; and as himself expressed it, he delivered the French Kings from their Wardship: you have read what God offered Moses, Exod. 32. 10. Let me alone that I may consume them, and i'll make of thee a great Nation, which condition Moses accepted not; he would not be hired for a private interest to desert his place and duty. If such a revolution of things should be, as that the enemy whom God hath slighted this day should knit his parts together again, and reinforce himself and prosper, and come into the fauces of this Oity and take janiculum (as I may say) would you not lie, nor fail your engagements? nor cry of Parliament and Covenant? nor bless your neutrality and malignity, because by them you are reconcileable? If success shine upon you, and the Lord go yet before you, until he bring you out of this wilderness, will you not endeavour to go less than you bade him at first? and being landed on the shore, forget what you said in the storm; like them of whom it is said, Psal. 78 34. When he slew them, than they sought him, and they returned and inquired early after God; and they remembered that God was their rock, and the high God their redeemer: Nevertheless they did flatter him with their mouth, they lied unto him with their tongues. If the way of God should upon discovery prove hard and incompliant with somepolitike considerations, interests, ends, would you then hue and pair the wood to the rule, or the rule to the wood, or make abatement on both sides? I do but propound to you for self examination, for I have no doubt but that if the gate as now it is too little to take in the whole truth, you will rather break down a piece of the wall then leave out any part thereof; you know that Jeroboams interweaving too much policy into his constitution proved fatal to his Kingdom. If when the Lion's skin will not serve, the Fox's skin be taken, and there be set on foot some fair overtures of sweet peace, to whose Temple we desire to go through the Temple of Truth) which you might purchase upon rebate, will you be like the plain Countryman reasoning with a Sophister, who cannot be taken in a fallacy by him, because he holds the conclusion, let the Scholar's premises be what they will? Let your hearts be right with God, and he will ever be your Saviour. Which that they may be, I beseech you; Keep constant watch against private ends; and you our Noble Senators, move all in a body, and let there be no Planetary motion of any in particular, turn upon an axletree which hath these two Poles, Religio vera & una, and salus populi suprema lex: Sincerity is the mother of constancy, meum & tuum are the worst by as that can be in men of public place; private ends must of necessity divide you among yourselves, retard the common work that is under your hand, dishonour you both before God and men: And so for you that are Officers and Commanders in this War, carry you no private aims to serve upon the public arms; It is no time to seek Vineyards and Olive-yards, blow not the coals to keep War alive for a trade to get by; was not he a famous Dictator of Rome that was fetched from the Plough, routed the enemy, and returned to his Plough again? I fear many of ours are not of his temper. Take heed lest success breed diseases in you, and that in great Commanders, whose hand was in the achievement, is pride and self-glory, which is a corruption we hardly put off, until we put on our winding sheet; and in others that had no share in the Action, it is emulation and envy; yea though both did valiantly, yet if Saul be but his thousands and David his ten thousands, there grows a core upon it: It makes many an impotent spirit sullen when he looks upon another man's Trophy or Triumph. The Lord lay this evil spirit when it ariseth; do we conquer for ourselves or for the public? must no star shine besides ourselves? Let God have all the glory from you all, and then you will have nothing to emulate in one another; & it is worthy our acknowledgement unto God, who lets not lose this evil spirit between the two Nations, but that they are equally earnest to heap all the glory upon God; which is the only way to kill aemulations and points of honour, which would sooner untie the knot than the enemy's sword. Finally, Let all men fortify their hearts against the evils that follow good success, that we be not made more lose in our Covenant than before, for we have reason to account this day to be the fruit of our entering and holding fast unto that: I say this day which shows you the two Nations formerly two, now made one in a Covenant, in the field together, in a victory together, and in a Pulpit together, paying unto God his praises, and so let them be for ever, one Hosea 11. 12. Judah yet ruling with God, and faithful with the Saints. FINIS. Die Martis, 22. October, 1644. IT is this day Ordered by the Commons Assembled in Parliament, That Mr Ashurst, and Mr Gourdon, do from this House give thanks to Mr Vines, for the great pains he took in the Sermon he preached this day at the entreaty of the Commons at St Margaret's, Westminster; It being a Day especially set apart for a Public Humiliation, and to desire him to Print his Sermon. And it is Ordered, that none shall presume to Print his Sermon without being authorized under the hand writing of the said Mr Vines. H. Elsinge Cler. Parl. D. Com. I appoint Abel Roper to Print this Sermon. Richard Vines. THE POSTURE OF DAVID'S SPIRIT, When he was in a Doubtful Condition. OPENED In a Sermon Preached before the Honourable HOUSE OF COMMONS, At Margaret's Westminster, upon October 22. 1644. Being a Day especially set apart for a Public Humiliation. By Richard Vines, Minister of the Gospel at Weddington in the County of Warwick, and one of the Assembly of DIVINES. Job 9 22. He destroyeth the Perfect and the Wicked. LONDON, Printed by J. M. for Ab●l Roper, at the Sign of the Sun over against S. Dunstan's Church in Fleetstreet, 1656. To the Honourable House of Commons Assembled in Parliament at WESTMINSTER. IF you please to read this Sermon, then bear in your mind that Aspect of Time under which it was born. The Season will render the Theme more Savory. It was when your United Armies were conceived to be near Engagement into a Dispute, the Event whereof might have brought forth a Decretory Sentence upon the great Matter in Question. The Army wherewith you were to Encounter as in itself, it was not contemptible, so doubtless it did bear itself upon the Reputation of that Check lately given to You in the West: God was to be sought unto as the great and only Moderator, we could be in no better posture of spirit, than to cast up all events with humble resignment of our All up unto God, so as to cast, yea to cast away ourselves upon him: If it were out of date, as to the Public (as it is not) yet it may well serve to the Meridian of any godly man in a doubtful or perplexed condition. The Lord continue to set marks of his Favour both upon you, and the Cause of his Churches: So Prays Your Servant in the Lord Christ, RICHARD VINES. A Sermon Preached before the Honourable House of Commons, upon their Extraordinary day of Humiliation, Octob. 22. 1644. 2 Sam. 15. ver. 25, 26. And the King said unto Zadok the Priest, carry back the Ark of God into the City. If I shall find favour in the eyes of the Lord, he will bring me again and show me both it, and his habitation. But if he thus say, I have no delight in thee, behold here am I, let him do to me as seemeth good unto him. THe Religious King Jehosaphat hearing that Moab, Ammon, and Others were in march against him; took the alarm, and first drew up his people into a posture of Fasting and Prayer, 2 Chron. 20. 1, 2, 3. and the answer from God was present, for the Spirit of the Lord came upon a man in the midst of the Congregation, v. 14. and he said, Harken ye all Judah, and ye Inhabitants of Jerusalem, and thou King Jehosaphat. Thus saith the Lord unto you, Be not afraid nor dismayed by reason of this great multitude, For the Battle is not yours, but Gods. Ye shall not need to fight in this battle, set yourselves stand ye still, and seè the salvation of the Lord v. 15, 16. Had I such a message from God unto you at this time, or such as that which Paul delivered to them in the Ship with him, when they seemed to be at the last cast: There shall not a hair fall from the head of any of you, Acts. 27. 24. it would be a good Breakfast unto you; but such is the case of God● people sometimes, that the Prophet being asked. Can these Bones live? answered, O Lord God thou knowest, Ezech. 37. 3. and they in Joel 2. 14. were at their quis novit.? Who knoweth if God will return, and repent, and leave a blessing behind him? As David in this Text was at his If, and If. If I shall find favour, etc. But if he say I delight not in thee, etc. The Text holds forth unto you the equal temperament, and the even poise or posture of a gracious spirit in a doubtful condition: He whose heart is steered by such a Compass, will ride even in all straight Seas whatsoever. I shall but briefly touch the historical part, because it hath not much influence into the Text. Absalon had stolen the hearts of Israel into an Insurrection against his Father, the Conspiracy was both sudden and strong. David being in fear of surprisal, resolves to flee from Jerusalem. There was a hand of God in this, for he had told David beforehand, that for the matter of Vriah he would raise up evil against him out of his own house, 2 Sam 12. 11. Now it is come to pass, The Priests and Levites would go with David, bearing the Ark of God: But whatsoever superstitious conceit the people had in bringing the Ark of God from Shiloh into the Camp against the Philistines; David had none, for he had learned by that example, that even the Ark might fall into Philistines hands, 1 Sam. 4. 3. Therefore he said to Zadok, carry back the Ark of God into the City; If I shall find favour in the eyes of the Lord, he will bring me again, and I shall see it and his habitation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say the Septuagint: The Beauty or Comeliness o● it: But if he say thus, I delight not in thee, Here I am. Where you find no discomposure or aestuations of spirit in David, no exclaiming against the impiety of his Son, or against the unkindness and ingratitude of Israel, no cursing of his stars, no bitter invectives against male-instruments, for these things are but the sludge that is usually cast forth by the overflow of distempered spirits. But being of an equilibrious frame of spirit, lays himself down at the feet of God, whether he please to lift him up, or tread upon him, and in happy composure of himself comes to an anchor, even then when in regard of the event of the storm, he is at his if and if. There are six things in the text which I might work upon, as affording seasonable matter for this time. 1. David resolves all into God, all events and issues, whether they be pro or con, for good or evil. If I find favour, etc. but if he say thus, etc. 2. He makes God's favour to him the ground of Gods restoring him, or bringing him back again; If I find saumur in the eyes of the Lord, he will bring me back again. 3. He casts up the events both ways, not being able to resolve the scales either one way or other. If so then thus. If so then so. 4. Every way he is resolved to be at God's dispose, if the worst come that can come, yet saith he Here I am. 5. He states his happiness to consist in the fruition of God, and of his Ordinances. He will bring me again, and show me both his Ark and his habitation. 9 His affliction or utter overthrow he expresseth by this phrase; Good in God's eyes. Let him do to me that which is good in his eyes. Doct. 1 David resolves all events into God, whether pro or co●, for good or evil. It could not be but a time of fear and grief unto him, had he looked to the clouds that were now thickening against him, God was now remembering his former hamous sins, and the people were up in arms, but he seems not to value or cast up that which made against him, So as to overthrow his faith or dependence upon God, as it is said of Abraham, R●m. 4 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He considered not. His own body being dead, etc. that is, he vied not any improbabilities against God, so neither doth David consider things, either ●. To sink under the reckoning of such things as threatened him The unkindness of his beloved son cap. 16. 11. My son that came out of my bowels. The defection of the people from him. Cap. 15. ver. 13. The hearts of the men of Israel are after Absalon. The strength of the conspiracy, ver. 12. the couspiracy was strong. The wisdom and policy of the enemy, ver. 31. Achi●●pel it among them. The suddenness of the insurrection, ver. 14. Arise, let us flee, for we shall not else escape. Or 2. to bear himself up by such things as might seem to make for him, Jerusalem adhered to him in their affections; the Priests, and Levites followed him, all the country thereabout wept for him: ver. 23. some faithful men were resolved to run the same hazard with him. But whatsoever made either against him or for him as if the total sum on both sides had been but Ciphers set over against one an other. He resolves himself and all into God, if I find favour in his eyes etc. but if he say thus I delight not in thee etc. and if we view David well, we shall observe, that he was a man very happy in this frame of spirit. Doth Michol scoff him for his zeal? I will be more vile saith he it is for God. Doth Shimei curse him? its God that hath bidden him. Hath he lost all at Ziglag? why yet he encouraged himself in God. Doth he fly before his son? he resigns himself up into the hand of God and indites a Psalm, namely the third Psalm, wherein is the first Selah in all the book of Psalms, he had it seems his elevations of spirit even at this time, what an excellent spirit is there in a godly man, he will be happy either in the fruition of God in peace: or in submission to God under calamity: he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hath a square side to fall upon be he thrown where or how the enemy can. Use. That which I draw from this first head by way of use is to exhort you to resolve all your thoughtfulness, cares, fears, doubts, questions upon God, What without use of means? No that's madness, as we must sow to the spirit, so we must serve providence. God will not be tempted into miracles, David at this time had sent forth his espials and intelligencers, he had a counter-mining Hushai in the counsels of the enemy: To have means in our hand, and not to use them, is secure unbelief, to use them and trust in them, is proud unbelief, and this is our epidemic sin, when we ride upon the arm of flesh than we gallop, when we are unhorsed and smitten off that, than we lie despondent and cannot keep our legs, either we swell or sink, in our victory and successes hitherto God hath first shown us the vanity of our strength, and then made bare his own arm. It's even some loss to ourselves, that he must distrain for his honour before we give it to him. In our successes we are proud rather then, thankful, in our strokes we are rather broken then humbled, oh that we would cast away these bladders that help to drown us. The stile of man is Alexander or Caesar hath gotten such a victory; But the stile of Scripture is, The Lord dicomfiled Sisera before Barak judges 4. 15. 23. It was said the sword of the Lord and of Gideon. How poor an army was it with which the sword of the Lord was coupled, yet the victory was so exemplary and signal, that it is made a pattern of an utter overthrow, Isay 9 4. as in the day of Midian and again, do to them as to the Midianites Psa. 83. 9 and therefore as it is in Tragoedies when the scene is come to such a paroxysm, or such a knot as there seems to be no way out: then Deus a machina, comes in and heals all. So when things are doubtful desperate, inextricable, let God have your eyes, who can resolve every riddle and lead you out of the Labyriuth. And there is reason for it, why at such a time as this, when there is so much at stake, you should resolve all your thoughts into God; because events and issues are his, duty is yours but issues are out of your Sphere. The Enemy may heat his oven but he cannot make the fire to burn the three children. Balaam may set up his Altars, and offer his sacrifices, but he cannot speak enchantments when he hath done all he can. It may be observed, that though the devil begin the tragedy with Ilb, and the Sabeans and Chaldeans act in it, yet the end is not called theirs, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, James 5. 11. The end of the Lord, Whatsoever the premises may be, God draws the conclusion, and that by another manner of inference than is in our mood and figure, we have this hope, that if God bring his people into the wilderness, he will also bring them out. He will give them their vineyards from thence, and the valley of Anchor for a door of hope, Hosea 2. 15. Let us not trouble ourselves about that which is God's work and not ours, let us not only look at the storm that threatens us, but to the steers man, that sits at the he●m to pilot us through all difficulties. Noah need not beat his head about a monntain or place for the Ark to rest upon, God will find an Ararat in the end. He makes God's favour to him, the ground of Gods restoring of him, or bringing him back again; If I shall find favour in the eyes of the Lord, he will bring me back again. Free grace is the refuge or the plea of the most righteous man. Noah was a just man, and perfect in his generations, and walked with God, and he found favour (saith the Text, Gen. 6. 8.) in the eyes of the Lord, but some may say, why doth David appeal to favour? was he not innocent as to Absolom, who risen up against him; and as to them that risen up with Absolom? was there not sin in the adverse party? and godliness on his part? there is no question of it; but yet David had former sins which were now remembered to him, and he flies to mere grace and favour, and insists on that plea. It was favour and mere grace that put Noah into an Ark, when all the world besides was drowned; And what is it but Grace and Favour, that hath shut you up into an Ark of safety: Now when so many Families and Countries are brought under spoil and misery, and (which is not the least part of mercy) hath freed you from temptations of betraying either your lives or your consciences, and from being put to such disguisements of yourselves, as Dawas, when he changed his behaviour before the Philistines, 1 Sam. 21. 13, When God comes down in judgement against a people, there is ordinarily a reason to be found in themselves. The Mariners knew that the storm fell upon them for some cause, and therefore they went to the lot. And David when the famine did hang upon the Land from year to year, inquired of the Lord for what it was, 2 Sam. 21. 1, And for our own case, there is certainly a reason in ourselves why the Sword is so long in our bowels, which we should search out upon these days of inquiry; for the smarting corrosive would drop off, if it did not find raw matter in the sore, which makes it stick fast, and eat into the quick. But now for the matter of our recovery, if ever God bring us again to show us his Ark, and his Habitation, it must, it will be mere grace and favour, which grace is as powerful as it is free: Powerful, I say, to break through all obstructions, lay flat all Mountains of opposition, remove all impediments; and therefore it is said; If I find favour, he will bring me again; let Absolom, let Achitophel, let them all do what what they can: As some worthy Divines do assert grace to work irresistibly in a man's conversion, so may I assert it as irresistible in reducing and bringing back his Churches and people, from under the yoke of any enemy; God that works graciously, works omnipotently and we know as little Why as How. This is that which doth most endear God to an unworthy sinner, and which doth most kindly melt the heart towards God again. Nothing doth so at once ravish the heart into admiration, and lay it low in self-confusion. The Inferences which I draw from this Point by way of Use to ourselves, are these; 1. Doth David now at this time when he might easily in his affliction see his former sins, the greatest that are recorded of him in the Scripture Fasten his eye upon the free grace of favour of God, as to which his restoring was possible? then why may not we, who are now under wrath for those many heinous national sins of ours, fly to this free grace of God. and therein likewise apprehend a possibility of our restoring, we are not shut out by our sins from free grace; that which takes away our iniquities, is not taken away by them▪ all the aggravations of our sin, do not prohibit our application to it, nor bind the hands thereof. 2. In that David builds not upon the ground of either the enemy his wickedness, or his own godliness and integrity, but derives his bringing back again from mere favour: it may reach us to cast away all false flattering arguments, which are the foundations of our proud hopes; one while we look on the profaneness and wickedness of our enemies, and gather thence a kind of self-presumption, as though God might not use such scorpions to correct his own people withal; or not sell the Israelites into the hand of Moab, Ammon, Philistines, people worse than themselves; otherwhiles we applaud our own godliness and sincerity, and do bottom our expectations rather upon somewhat in ourselves, than the free grace and favour of God to us. Doct. 3 David casts up the events both ways; If the Lord will show me favour, then thus. If he say I delight not in thee, then so: He could not resolve himself as touching the particular what God would do with him. And are not we in a like predicament at this time? doth not the Lord hold us in suspense? and is not the ship filled with water again, after that it hath been pumped almost empty? is there yet any certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of our estate? David might have said something for himself. Himself was a godly man, an honest party adhaered to him. The Priests and Levites were ready to follow him; and these things were good abodements; yet he saith, if and if, and so it may be with us; and therefore we ought to cast up events both ways, not to create doubtings in ourselves, or distrust in God, but 1. To this end, That we may be fortified against the offence and scandal that may be taken, if we should see Christ Jesus led to be arraigned, and crucified, for what would become of us then, that have always expected a temporal and flourishing estate from him? Might we not for want of forecast of such a thing, come to warm ourselves at the High Priests fire, and earn it full dear, wi●h a non putaram, or with the denial of our Lord. 2. To the end that we may know our own hearts, for he that feeds himself with confidence that he shall never be moved, shall never know his spirit what metal it is of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or reasonings of his heart will never be known unto him, for is it not plain enough, that many Samaritans that claim kindred of the Jews, whiles they prosper, do disclaim their acquaintance when they see them going down; are not many of us friends to the fortune of the cause, and not to the cause itself. Durst Shimei open his mouth against David, until he saw him flying? Put the case then both ways, and search your hearts, whether your compass will not vary at such a time, but still point to the true pole, and whether you can and will abide in the Ship, when it seems near to breaking all to pieces. And there is reason why we should cast up events both ways, not so much in respect of the cause itself, as in respect of our resolutions and standing to it, for the cause of God and of Religion will prosper, and will swim on't of all waters; of that we have no doubt, though the vision be yet for an appointed time. Though God drive with Abraham until the date of his body be out, yet the promise shall beget Isaa● out of a dead root; and if there shall not be left an Israelite to rescue the Ark of God out of the Philistims hands, the Ark shall rescue itself, and come home alone. This is our confidence as concerning the cause of God in itself, and as touching ourselves, God hath not left us hopeless for he hath a great harvest of his faithful people in this Land, and no Husbandman ever laid his field fallow, while the corn was yet standing upon the ground, until he had inned his crop, but yet there is reason why we should cast up both events. The first reason, I shall gather up into three heads. Reason 1 1. The sins we lie in and under. 2. The unpreparedness that is in us to close with God, his ●●y, his truth. 3. The ill symptoms that put forth themselves in us. 1. The sins we lie in and under, and first that mass of National sin, which hath been gathering into a heap for fourscore years together and upward, sins of all kinds under the Gospel, and against the Gospel, Idolatry, oppression, abuse of plenty and peace, as the Apostle saith of the works of the flesh, Gal. 5. 19 They are manifest which are these, and such like. So I say of the sins of this Nation, their aggravations are great, themselves are great. If I should go about to number them, I must add an etcaetera at the end, as the Apostle doth, and these are they which may justly put in a caveat, or a notwithstanding in our way, as the sins of Manasses did to the Reformation made by Josiah, 2. Kings. 23. 26 Notwithstanding the Lord turned not away from the fierceness of his great wrath; But than secondly our wilderness-sins threaten us much. For as it was not Israel's Egypt sins which shut them out of Canaan, and held them so long in the Wilderness, but their Wilderness-sins; so they are our Wilderness sins, that presage ill to us, those I mean that are upon us, since God came down to plead with us face to face, and to bring us upon the way, and they are our want of sound Humiliation and brokeness of heart; for though we be broken yet we are not humbled: we are broken in our families, in our estates; The Kingdom is broken with our sins, and with the sword, but our hearts are not broken for our sin. We are as weary of our fasts, as of our wars: our solemn days are wantonized with curled, bare and spotted pride to this day: our sackcloth is grown into a fashion and form, and by many laid aside, the sword draws forth our blood, because sin draws not forth our tears: surely God hath an answer ready to that question; Wherefore have we fasted, and thou seest not? Wherefore have we afflicted our soul, and thou takest no knowledge? I say 5. 8. 3. O that the Land would own its own sins! for though we can all cry, It is sin, yet when we should come to particulars, Than it is with us as with joseph's brethren: Thou didst it, and Thou didst it. The serpent said she: the people saith Saul: the people saith Aaron; We all acknowledge that there is sin amongst us, some where in the general, no where in particular: the people lay the blame on th● Magistrate, the Magistrate on the people, and so our sins are never found at home; let us survey ourselves and deal impartially. Are not self ends-served upon the public calamities, by such as come to the common scar fire, not to quench it, but to fish for what they can get? Is there not a great neglect of personal reformation; even by such as cry for reformation Ecclesiastical? Is the power of godliness sought by them who call for purity of Ordinances? is not charity cold? I might call it Justice toward those that have drained their own wells dry, and cannot now get water to quench their thirst? are there not delays and obstructions of Justice? are there not miscarriages in inferior officers and instruments that are too sharp bitten, and prey for themselves under colour of service to the State? And may not the Lord renew that old saying: For three transgressions, and for fo●r I will not turn away the punishment of your Land, Amos 1. ver. 3. 6. etc. 2 The unpreparedness that is in us to close with God, his way and truth, many think it religion enough to cry King and Parliament, with them the power of godliness lies under as great scorn and disrelish as ever, and though we have engaged ourselves by Covenant, yet is that Covenant made by many but as it were a fast and lose knot, or a mere Shibboleth of distinction between party and party, how many are willing to compound for such a Reformation as may serve self-interests, or politic respects, making their own ends the standard of Reformation, not the word or glory of God? What fear is there in many of the strictness of it? What jealousy least it should clip the wings of civil authority, and power? being startled at the name of jus divinum, as Herod was when he heard of one that should be born King of the jews, a vain fear. For he that saith by me Kings reign, doth not by his Gospel pull them down date Deo and date Caesari are no ways inconsistent. The Symptoms that are upon us, are very ill abodements, as namely, the divisions and sidings in matter of Religion, which is first turned into a kind of Philosophy of opinions, and then divided into parties and sects, as the old Philosophers were; After the great and general deluge of corruption of Doctrine, and superstition in worship, we are fallen into the confusion of Languages. And then again, what emulations in Officers that have great command? as if they had an Alexander or a Caesar, or a Pompey in their breasts, making too much ado about punctilios of honour? what dissensions in the country between Committees and Commanders, the one accusing the other for ploughing away a furrow of his land, and the other recriminating the like, and whiles they come up hither to contest the difference, the Blow stands? what should I speak of driving of designs, and of the carriage of many in this cause, merely by interests, and not by principles, which kind of men can never be firm, for interests will make any man lose and uncertain; He hath the bias in his Pocket, which he can put off and put on, as the mark lies, nothing makes men firm but principles, for such a man's bias is within the bowl, especially if his principles carry him to God, as well as you, for otherwise he will not be always yours. Now if all these things be laid together, they make good reason why we should cast up both events. The ways and dispensations of God towards us are so dark, as by them we are not able to discern clearly of his particular mind or thoughts, as touching the issue or event, when we are (as we think) at shore and ready to land, there comes a gust, and waves us back into the deep again, The Ark is carrying to Jerusalem, and there falls out a breach upon Vzzah and stops the work. The war hangs long upon us, and who knows where or when the Tragedy shall end. How long have the Germane Churches, (where the first daybreak of reformation began) been under a thick cloud, and many a time when they have seemed to see land, they have been driven back again with cross winds. Thus do the ways of God, like Arethuse, run under ground. He hides his paths and his ends, and he is in the thick darkness; so that we see his go: but are as much to seek for the meaning of his dispensations, as the boy was that ran to fetch Jonathans' Arrows, whereby he made discovery to David. This we know, that God hath not pinned his Ordinances to the freehold of a Land Nation, City: therefore he saith, Jer. 7, 12 go and see what I did to Shiloh where I set my name at the first, and what was that which he did to it? Psal. 78. 60, 61. He forsook the Tabernacles of Shiloh, the Tent that he had pitched among them, and delivered his strength into captivity, and his glory into the enemy's hand, whence it may be affirmed that though God do not altogether remove his name from the Isralites, yet he may change the place thereof, from Shiloh to Jerusalem; and so though he do plant his Ordinances somewhere in his Church; yet the Candlestick may be removed, and the Kingdom of Heaven taken away from this or that particular place or Nation. Use. The Use that I shall make of this Point is, to call you to this casting up of events that may fall out, to the end you may be able to justify God if he turn his hand against you, and that you may for your own parts come to a centre of resolution, that let God do what he will with your particular persons; yet you will serve the Lord, as in joshua 24. 19 When Joshua had told the people, he is a jealous God, and a holy, he will not forgive your Transgressions and your sins, they answered, Nay but we will serve the Lord; and thereupon he set up a great stone for a witness, lest they should afterwards deny God: Let us set up such a stone of witness this day, that we may not turn away from the Lord our God, but engage ourselves to be his people for ever. It is not my purpose to weaken the faith of the people of God, but to confirm their resolutions, nor to give the enemy any occasion to say; Now they stagger, they mistrust their cause, the wilderness hath shut them in, No, no, for whatsoever may become of our carcases in this wilderness, though they may fall therein for our rebellions against, and temptations of God; yet for certain, Israel shall come into the Land of rest, for howsoever it be that God's ways towards us be in the dark, yet his promises to the Church are in the clear light. Our dry bones are not too dry to live again by his breath; Though he carry Joseph into a prison, it is but to advance him; Though he thrust Ionas into the Whale's belly, it is but to save him. When the Ship is wracked and broken, and the foundations (as the Psalmist saith) are destroyed, yet edificab●o ecclesiam meam will stand good against the very gates of Hell. And we may build upon it as a truth, that however his works of providence may seem to us, not to answer his Word of promise; yet all his dispensations towards his Churches, are in order to the fulfilling of his Promises, and the pangs of his Church are unto life, and not unto death; I say the pangs or throws of his Church, because I conceive, that these motions that are in Christendom, this renting of States and Kingdoms, is in order to some revolutions in the Churches; all these conspirations of stormy winds ingruent upon them are not for nothing: Doth the ploughman blow all the day to sow? doth he open and break the clods of his ground, when he hath made plain the ●ace thereof? doth he not cast in the principal wheat, etc. Isa. 28. 4 God will sow his Churches after his tearing them up by the plough; and therefore whatsoever Statesmen and Politicians may aim at, it is the Church's interest which the eye of God is upon, though they neither know nor intent it. As the Scripture taking notice of Augustus his Decree of taxing or enrolling the Empire or Provinces thereof, seems to give us the reason and occasion of bringing Joseph and Mary to Bethlehem (who were far off the place)▪ that Christ might be born according to the Scriptures, which was a thing the Emperor never once dreamt of. God hath other ends and purposes in these shake of Kingdoms and Provinces than Politicians and Stasemen have, therefore let us not discredit God by unbelief, for my Covenant is to me (saith he) as the waters of Noah; that is, my purpose to my people; to do them good is irreversible and absolute, Isa. 54. 10. But then for our particulars. Though the waters of Noah return no more to cover the earth, yet such a House, City, Country may be overflowed and swallowed up with water; so may our Ark fall into Philistims hands; and therefore gather yourselves together, search yourselves Oh Nation, even Ye our worthy Senators, call yourselves to account, and examine yourselves strictly, impartially, humbly, lest the Babylonish garment and wedge of Gold (which causes Israel to fly before the men of Ai) be not in any of your Tents, search out carnal policy, luke warmness towards God; Neutrality, private ends. It's not impossible but that there may be an Absolom, a Shemei in your own bowels, who if you were brought low, would drive you and the Ark of God too into the Wilderness, to seek a place. Oh let the representative body of the Kingdom keep themselves pure, that so if God should please to estimate, or measure out unto the Nation, according to the representative body of it, there may be mercy to it for your sakes. To this end, have an eye [I beseech you] upon obstructours and designers, which cannot do so much hurt in the enemy's Army, as in your Counsels; Malignity thrust forth into the outward parts of the body, is nothing so dangerous, as that which lies close and near to the heart or vitals: Speed the hearing of Causes which come before you, that men may be dismissed to their commands and employments abroad to prevent a vacuum. Pity and relieve those that are broken and shipwrackt for the Kingdom's sake: have an eye upon your under-Instruments and Officers, that they spend you not more honour and reputation by their miscarriages, partialities, private gain: than they bring you in supplies; he that flies a sharp Hawk, rides hard after her, or else the Partridge will be half eaten before he come in; And fear not the losing of any party by doing Gods will and work; for God himself should neither give rain nor fair weather; if he should please all sorts of men, I shall less stick on these things, because you were this day before put in mind of them; only let me press one thing more, namely; That you would countenance honest and godly men, with places of command and trust; With command, for they will be firm and valiant, a man's valour lies in his conscience, and not in his spirit: With trust, for such a man is like a door with two locks: He hath an obligation upon him, both to God and you. Finally, do all that may be to suppress open and crying sins, for authority makes itself guilty of those, other men's sins, which it endeavours not to cut down, we in the Ministry must cry them down and you must cut them down, or else they become in guilt both ours and yours. And let none of us say within ourselves, we have strength for war, for Eccles. 11. 9 The battle is not to the strong, We have received many marks and tokens of favour from God, for Iosh. 24. 19 He will consume you after he hath done you good. We are the Israel of God, to whom pertain the Promises, for Josh. 7. 8. Israel flies before the Aians', We have the Ark of God in the Camp with us, for 1 Sam. 4, 10, 11. The Philistims may take it, We fast before the Lord and have a good, cause for judg. 20. 21. Israel falls in two battles under Benjamin. We are not so bad as the enemy that comes against us; For it's no trusting to the sins of an enemy. The worst briars or thorns may serve for a rod in the land of God, to scourge his own people: We are Gods witnesses, for Rev. 11. 7. The beast that ascends out of the bottomless pit shall mak● war against them, and shall overcome and kill them. In a word, the axe that cuts down the tree, is hafted with the wood of the same tree, the enemy's power over us lies in our own sins; And so much for this Point. Doct. 4 David is resolved to be every way at God's dispose, Here am I. A happy fra●e of spirit it is, to be able to perish, and resign ourselves up to God for such a man shall be always in possession of himself, out of the gunshot of all storms and tempests; steeled with courage and resolution; and however he be tossed too and fro, up and down, yet shall always light upon his feet. If Cannae bring Hannibal to the very walls of Rome; If wave rise after wave, if Pillars be shaken, if rotten Boughs fall off the Tree with winds; if Alsolom stir, Israel be up, Shimei curse, yet he is at this Point, Here I am. I have not much to say upon this Point, This is the sum. Do your duty and perish in it, Si fractus illabatur orbis, Conscience of sincerity, and uprightness of heart in duty, will make a man sing Ecce ego, Here am I Middle region men, and lower Region, must be tossed and weatherbeaten, they live and have their treasure where winds and clouds, and waves come, but he is in the Serene, and above all these whose hope the Lord is, you may be sooner killed then hurt; and if God should deliver you up to the enemy, and bring in difficult times, be sure that there is few of them that hate you now, but would be ready to write upon the statue of each one of you that lives and dies faithful, utinam viveres; or if such days should come that men shall be afraid to name your names, or own your worth; yet as it was said of the Pictures of those Patriots that durst not come forth and appear in after times, Eo magis fulgebant quià non viseban ur, they shined the more, because they were not to be seen. Be true to God, to his truth, it will save you: but if there be any of you that come in and adhere to God and his Cause only for shelter and safety, that is not thankworthy with God, no man thanks another for being driven into his house to stand dry in a shower. That you may be able to say Here I am, when God shall please to declare that he hath no delight in you, these things are requisite; 1. To have a good conscience on your side, that will feast you within doors, even when the hailstones rattle upon the tiles of the house; you know what Luther said when he was convented before the Emperor at Worms, No winds shake the earth but those within it. If you be in a good cause, that is not all, for hypocrisy and base ends will more pull you down, than the goodness of the cause will lift you up. It's a tirrible thing to be hemmed in by the wrath of God on one side, and the galling of a guilty conscience on the other side. He that dare not face his own conscience must needs fly from the presence and sight of God, he cannot say H●re I am. 2. A submissive faith to trust God, and leave yourselves in his hand, accepting the punishment of your iniquity with silence and justification of God, lying down as patiently under his knife, as Isaac under abraham's. 3. Acquaintance with God, so as to lay up your lives with Christ in God, having tasted his goodness to you in former experiences, such a man may be killed all but the head, but that's above the reach of any enemy, and though he be forsaken, yet he carries, my God, my God, with him, from the cross to his grave. David states his happiness to consist in the fruition of God and his ordinances: He will bring me again, and show me his Ark, and the habitation of it. He saith not, he will bring me to my house again, to my Concubines which are left behind; but he will show me his Habitation; The Ark and the Temple were the things that he accounted worth the enjoying, and here you may observe what a godly heart looks at, not revenues and trading, but God's Ark and habitation. The Roman H●storians observe how the first seven Kings did contribute to the State of Rome. Romulus the first, gave it esse, then Pompilius the next, brought in the sacra, Religion is indeed the very keel of the ship. The main work we have to do is to settle it, and it's our greatest wages, to see it established, it will pay us for all our layings out. Use. Let the same mind be in you, as was at this time in David, account it your happiness, and the most lively mark of God's favour to you, if he shall bring you again, and show unto you his Ark and his Habitation, for therein lies the glory of Israel. I would the Reformation did not lie under an ill report with many amongst us. God would not bring the Isralites into Canaan whilst it was under an ill report with them by reason of the spies who undervalved it. It may cost us a longer march in this wilderness, if we look upon it with a scornful eye, and yet the prejudices against it, and the aspersions cast upon them whom you have set on work to be hewers in the Mountains to prepare the materials of the Temple, are many; and I fear the reason is, because nothing that is one can please, except it be a quodlibit; a grand salad, it will not fit such variety of palates as are amongst us, I pray God such a birth may be brought forth, as that there may remain no divisions or separation from us in conscience, but only in pride and affected singularity; there is the less regard to be had of such as are resolved aforehand, not to be fixed in the same or be with us, but like the erratic stars must each one have an oabe to himself. If any man's conscience lie (as I may so say) in his fancy, then to give liberty to that, would be nothing else but to give him leave to be mad. David expresses his sufferings, yea his utmost sufferings, by the phrase, Good in God's eyes, If he say thus, I delight not in thee, Here I am, let him do that is good in his eyes: He might feel it evil, but if it be good in God's eyes, he yields to it; and so let our hearts be humbled and framed in expectation of God's hand to us at this time, that we may kiss the rod, and say with old Eli, when he heard the fall of his house: It is the Lord, let him do what seemeth him good 1 Sam. 3. 18. We know not what Promises or Prophecies God hath given forth to his Church in his Word to be served and fulfilled by or upon our ruins. If God please not to honour himself by our labours, let him honour himself by our ashes. FINIS. Die Veneris, 14. Martii, 1644. IT is this day Ordered by the Lords in Parliament assembled, That this House doth give thanks to Mr. Vines, for his great pains taken in the Sermon he Preached on the 12th of this instant March, in Christs-Church, London, before the Members of both Houses of Parliament, and giving thanks to Almighty God for his blessing to the Parliament, for their late good success at Shrewsbury and Waymouth. And that the said Mr Vines is hereby desired to Print and Publish his said Sermon, which is not to be Printed or Reprinted, but by authority under his hand. Jo. Browne Cler. Parliament. Die Jovis, 13. Martii, 1644. ORdered by the Commons assembled in Parliament, That Mr Solicitor, and Mr Nicholas, do from this House return thanks to Mr Arrowsmith and Mr Vines, for the great pains they took in the Sermons they Preached at the entreaty of both Houses, at Christs-Church yesterday (being a day appointed for a public Thanksgiving) and that they do entreat them to Print their Sermons; and it is Ordered that none shall presume to Print their Sermons, but whom shall be licenced under their hand-writing. H. Elsing, Cler. Parl. D. Com. I appoint Abel Roper to Print this Sermon, RICHARD VINES. THE HAPPINESS OF ISRAEL. As it was set forth In a SERMON Preached to both the Honourable Houses of PARLIAMENT (the Lord Major, and Aldermen of the City of London being present) at Christ Church, London, upon a Solemn Day of Thanksgiving, March, 12. 1644. By RICHARD VINES, Minister of the Gospel at Weddington in the County of Warwick. Published by Order of both Houses. The Second Edition. EXOD. 15. 11. Who is like to thee O Lord among the Gods? LONDON, Printed by J. M. for Abel Roper, at the Sign of the Sun against Dunstan's Church in Fleetstreet, 1656. To the Right Honourable, The LORDS and COMMONS Assembled in Parliament. Such as look upon your successes with an evil eye, will not lock upon your Th●nksgivings with a good one. They will be ready to say, Nescitis quid serus vesper, praise a fair day at night. 'Tis no time to call for a plaudite, until ye see the end of the last Act. But the Psalmist tells us, that Praise is comely, and it is good, to pay as we receive: our Hosannas now, will nothing hinder our Hallelujabs then. Why should we not offer up our first-fruits, though we cannot as yet cry Harvest home? and receive the earnests and pledges of further and fuller mercies with Thanksgiving? This day among the rest is worthy to be marked with a white-stone, being the memorial of our gaining of Shrewsbury, and regaining of Waymouth; The one we did not think of, the other we could hardly expect. In our low estates and conditions, we have usually been happy in God; and in this Mountain let the Hand of Isai. 25. 10. the Lord rest, until all our Praises and solemn Thanksgivings, which do as yet run in a lesser channel, may empty themselves into, and lose all their names in one great Jubilee, so prays Your most humble Servant for Christ, Richard Vines. A SERMON Preached to both Houses of PARLIAMENT, at Christs-Church, London, upon a Solemn day of Thanksgiving, March, 12. 1644. DEUT. 33. 29. Happy art thou, O Israel: who is like unto thee, O people! saved by the Lord, the shield of thy help, and who is the sword of thy excellency: and thine enemies shall be found liars unto thee, and thou shalt tread upon their high places. MOses in this Chapter, doth prophetically retail out unto the several Tribes their several Blessings; and in the close thereof, he sums up the body of that people into one total, under the name of Israel; and their condition under the name of Happiness. Thy Happiness, O Israel, etc. In the words we have The happiness of Israel 1. Pronounced. 2. Described. Pronounced in these words, Happy art thou O Israel: Who is like unto thee, O people? Described, and that two ways: 1. By the Author, Jehovah, who is resembled to weapons of war, Defensive: The Shield of thy help. Offensive: The Sword of thy excellency. 2. By the parts of it, and they are two: 1. Salvation or deliverance: Saved by the Lord. 2. Victory or Conquest. and that 1. Of their enemies. Thine enemies shall be found liars unto thee. 2. Of their high places. Thou shalt tread upon their high places. Time will not permit me to take up observations out of every subdivision or part of the Text, as it is cut out, but I shall cast the Happiness pronounced into the point, and the Happiness described into the reasons of that point, thus; Such are the Happinesses of Israel, as do lift them up above all compare with any other people. Thy Happinesses, O Israel: who is like to thee, O people! That Israel is a people so happy, is proved: 1. They are saved by the Lord, the Shield of their help, and who is the Sword of their excellency. 2. The enemies of Israel shall be found liars unto her, and she shall tread upon their high places: Doct. Such are the Happinesses of Israel, as do lift them up above all compare with any other people: Happiness is as much in the singular, as in the plural number: yet if there be a plurality of happinesses, they do all belong to Israel above all other people, every mouth (both the mouth of Balaam, and the mouth of Moses) do pronounce Israel happy. All things do cooperate for good unto the Israel of God; we say of Bonum a good thing, that it is ex causis integris, and so of Happiness, we may say it is ex bonis integris; the mixture of any evil, or defect of any proportionable good, maims happiness, and makes that it cannot be truly so called; and yet there is bonum ex malo; good arising out of evil, which doth much conduce to the happiness of Israel; were there no thorns in the flesh, how should we be humbled? No Devil, how should we be winnowed? No Tribulation, Distress, Persecution, Famine, Sword, how should we be more than Conquerors? No Death, or Dissolution, how shouldwe come to be with Christ? The world, life, death, things present, things to come, all are yours, and you are Christ's, 1 Cor. 3. 22. You will reply that many of these things that are said to be ours, do work our good praeterintentionally, and by mere accident, which I grant to be true as touching these things themselves, but not as to God; whose wisdom and power is both much set on work and seen in bringing good out of evil. God is such an Artist in working the happiness of his people, that he can make use of a crooked tool, to do that which can never be done by a straight one; Pharaoh his double takes and burdens, serve to wean Israel from and out of Egypt, so Pharaoh helps to make Moses successful in the bringing off of Israel? joseph's brethren intent no preferment to him, or any fulfilling of that Oracle which had said he should be high above his brethren, and yet they contribute to it, and work towards it, The wisdom of all the enemies of God's people, and the subtlety of Satan are always befooled when they plot upon the Church; that which they intent should be mortal, is medicinal; the Leech sucks the blood, the Physician by the Leech, draws away the disease: God hath a work upon Mount Zion, and Jerusalem, Isai. 10. 12. He useth the Assyrian as his rod, but the intention of the Instrument is nothing like unto the intention that God hath, ver. 7. And therefore it is that God is said to laugh at the enemies of Israel, because he lets them build their works, and then blows down all their Paper buildings by a blast, which they know not whence it comes; yea, God sets them on work against themselves, and not only makes them set up their own Gallows unawares to them, but hold the stirrup to Mordecai, whom above all men they hate. I shall not intricate my Discourse with any Philosophical disputes about Happiness, wherein the Philosophers were so much divided in opinion, and into parties, an evident demonstration of the blindness of men by nature, shooting so wide from the mark in so concerning a point, but shall for the better opening of the happiness of Israel, distinguish between the wilderness estate of Israel; and their Canaan estate, and so of their happiness in their wilderness condition, and in their Canaan condition; for so doubtless there is a wilderness condition of the Gospel Churches, and a Canaan condition of them, even in this world, wherein they shall be in more lustre, settlement, beauty, and glory, their mean Tabernacle shall arise into a more glorious Temple. 1. This Canaan condition of the Gospel Churches, is fully pointed forth in the Promises and Prophecies of both Testaments, that Israel shall be happy, a none-such, a quis sicut tu? who is like to thee? I make no question, only thus much may be said, that as the Promises made before time to Israel, concerning Canaan, could not be reconciled or adopted to the r Egypt, or Wilderness condition so neither can the Promises made to the Gospel Churches as touching their Canaan condition, be reconciled to the Wilderness in which they now seem to be, and therefore if it should be asked: How doth God's Word and his Works agree? How can his sweet voice be reconciled to his rough hand? We must answer, That the Birth of the Promises, will answer their Conception, they will bring forth in full shape and feature, the glory with which they are pregnant; but that must not be expected, until they come to their full count: for there is a fullness of time, wherein the Promises shall be delivered; until which the great and good things we hope for, do lie in their womb, and we must be content, if we say, as the Mother of Jesus, They have no wine: to hear, Woman, what have I to do with thee, My hour is not yet come. John 2. 3, 4. 2. The wilderness estate of Israel, or the Churches of God, is that wherein they are in pangs, and travail: being humbled and hammered by God, unto that beauty and glory which shall be revealed in them; for it is to be observed that God resembles the drawing forth of his Church, out of their declensions and Apostasy, to the Idea, or pattern of his bringing Israel out of Egypt into a wilderness, Ezek. 20. 35, 36. Hos 2. 14. 15. And in this state of the Churches, we cannot but expect, that there will be a mixed multitude among them that will fall Numb. 11. 4. Numb. 14. 3, 4, to lusting: there will be many returners in heart into Egypt, there will be misreporters of that good land, murmurers, complainers, tempters of Christ. There will be a powerful Amalek, that will oppose, and give battle, which must be beaten down by Mos●s hands, and Joshua his sword. In a word, there will be wilderness sins, which will keep us out of Canaan a long time; for you may observe it, that it was not for Israel's Egypt sins, but for their wilderness sins, that their carcases fell in the wilderness, and that the rest were so long kept out of the promised land; and this observation is very useful to us as this time, who hang so long in this condition, for our wilderness sins and provocations. How then can Israel be pronounced happy in her wilderness condition? for that I bend myself the rather to speak of: that I might speak more nearly to our own case. And that we may rejoice, not only in hope of the glory of God, but in such present marks of his favour and presence, as may keep us erect; and in Comfort, under such a condition. First then, 1. Israel, or the people of God are happy, because heirs of all the gracious Promises which God hath made. In Christ the promises are Yea to them and Amen, that is made, and made good. They have God by his Name El Shaddi, to live upon; though he be not as yet pleased to make himself known unto them, by his Name Jehovah, and surely, Abraham, Isaac, Jacob, were happy men, though God appeared unto them only as a God Almighty, Exod. 6. 3. that is, he was a God engaged to them by Covenant and promise, and a God of power to make good his engagements, though he did not actually pay down, and give existence to his promises in their times, and therefore it is said of them, that they having seen the promises a far off, were persuaded of them, and embraced them, and so died, not having received that which was promised, Heb. 11 13. It is a happiness to be under promises, though the thing promised be posthumous to us. He is not poor, that hath good debts lying in so rich a hand as Gods: and we may find it true in our experience, that all the while God keeps in his hand the principal, he pays his people the full interest for forbearance, and maintains them in their minority with some competencies out of the revenues which he hath entailed upon them when they come to full age. jacob's prospering under Laban, while he was an exile, and a servant, was far from that blessing to which he was heir, but yet it was a remarkable hand of that God who was in bonds to him for a great sum. 2. Israel is happy in their wilderness, because they are come out of Egypt; It is a kind of Promise Hos. 2. 14. I will allure her, and bring her into the wilderness, when we follow after our lovers, we may have, it may be, our bread, and water, and wool, and flax, and oil, and drink; but when the thorn hedge is made round about us, we are in a better condition, Hos. 2. 5, 6, 7. It's an argument that we are carnal, when the tasks and fleshpots of Egypt are valued as a Happiness rather than wilderness dispensations; they that are in calamity, do magnify the times of burning incense, to the Queen of Heaven; upon this reason, jer. 44 17. for then had we plenty of victuals, and were well, and saw no evil. He would seem to speak a Paradox, that should say, It's better as we are, then as we were: Oh that there was not this error in our hearts; Oh that we did know his ways: For I was grieved (saith God) with that generation, and said, They do always err in Heb. 3. 10. their hearts, and they have not known my ways; that is, they consider not my dispensations towards them for good, in bringing them out of Egypt, and in this wilderness; our condition in Egypt being considered, might justly make our wilderness a happiness to us, especially if we remember that God having brought them once out, did not again bring them back into it. Israel returns back no more, though many of the carnal mutineers desired it. The Churches may be pursued and warred against by the enemy that enslaved them; the witnesses may suffer under the tyranny and power of the beast, but they shall no more return into captivity to her, sit down by her fleshpots, or to be under her tasks. 3. Israel is happy in the Wilderness, because they have therein the Covenant renewed, the Tables thereof are given to them, the Tabernacle is set up, the Ordinances are instituted and appointed, Religion is reform, and the things that concern the House of God, are made according to the Pattern: And all this was done while Israel was in the Wilderness: This is God's time to give, and the Church's time to receive the holy Ordinances. In the wilderness I gave them my Statutes, and shown them my Judgements, moreover also I gave them my Sabbaths, Ezek. 20. 10, 11, 12. when God had Israel, as I may say, alone in the wilderness, and under his hammer there, see how he deals with them: He settles his own Ordinances, brings them into the bond of his Covenant, before he brings them into their affluence of Milk and Honey: That it is the Happiness of Israel to be thus furnished with God's Ordinances, and brought into his Covenant, is not necessary for me to prove, see Psal. 147. ver. 19, 20. Rom. 9 4. But that this is the time, when God doth it, and promiseth to do it, you may see Ezek. 20. 35. 37. I will bring you into the wilderness, etc. and I will cause you to pass under the rod that is, bring you into my possession, Levit. 27. 32.) And I will bring you into the bond of the Covenant, and I will purge out from among you the Rebels, and them that transgress against me, etc. ver. 38. When God hath his people in a wilderness, than he may do what he will with them; then he will bring them into his Covenant, and then will he purge out the Rebels from among them, as the Apostle observes he did, 1 Cor. 10. 5. And all these things happened unto them for types, or examples unto us, ver. 11. Rebel's shall be purged out, and the people of God shall be brought into the bond of his Covenant; and that when the Lord hath brought them into a wilderness; Now than Moses and all Israel consider Magistrates, Ministers, and all the people, this is the time, this is the way wherein God is about to make you happy. It's your work and duty to receive and entertain the Ordinances from his mouth and hand, to set up his Tabernacle, and build unto him an Habitation, and then will he bring you into a condition flowing with Milk and Honey. 4. Israel in their wilderness condition are happy in the extraordinary presence of God with them, to supply and support them, at such a time; never were there more clear pledges and tokens of God's presence with, of his power and protection over Israel; then when they were in the Wilderness, there Manna comes from Heaven, the Rock follows them, the Cloud is over them, the enemies that fight against them, are strangely subdued; the Sun stands still whiles the work is doing. When God brings his people into straits, he will work wonders for them. Extraordinary cases have extraordinary applications made by God unto them. Till they came to eat of the old corn of the land the Manna did not cease, Josh. 5. 11. We cannot have great experiences until we come into extremities; great deliverances presuppose great dangers; when Christ is in his Agony and the Disciples sleep, there appears an Angel from Heaven, strengthening him, Lu. 22. 43. 45. When the Mariners cast jonah overboard, the Lord prepared a great fish to swallow him, jonah 1. 17. God doth as it were put himself to extremities, when he puts his people into them. Thou hast considered my trouble, thou hast known my soul in adversity, Psal. 31. 7. I shall say no more upon this, but only that which we find, Hos 2. where the Lord having spoken terrible things to his declined people, from the ninth verse to the end of the thirteenth, doth in the 14. verse, come to this resolution and conclusion, I will allure her, and bring her into the wilderness, and what then? I will speak comfortably to her; and I will give her vineyards from thence, and the Valley of Anchor for a door of hope; and she shall sing there as in the days of her youth, and as in the day when she came up out of the Land of Egypt: There is (you see) in the wilderness God speaking comfortably, and Israel singing joyfully. 5. Israel is happy not only in fruition of God, but in acting for God. It is a question, whether a man's happiness do rather consist ●n fruition and enjoyment of good things, or in doing and acting out of a right principle; the Philosopher seems to define happiness rather by operation and working according to virtue, then by fruition of good things, and it is out of question, there is no greater happiness then in being Instruments and Agents for God: God makes you as happy if he please to use your purse as if he fill it, if he please to lay out your lives as if he save them. It's hard to believe and relish this; but there is reason for it, that a man's happiness should consist in that wherein he is active, as well as in that wherein he is passive, that is, in his returns unto God, as well as in his receipts from him. So that upon the whole matter, It may seem that in what estate soever Israel be, whether in a Canaan estate, or a wilderness estate, they are, and they may truly be pronounced Happy: when they are like the bush, all on fire; God is in the bush, and they are not consumed; and it may justly be to their great comfort, that all his Dispensations towards them are in order to the fulfilling of his Covenant, He keeps Covenant with them, or keeps them in his Covenant, by all his Dispensations, whether he create good or evil. If Paul have a thorn in his flesh, it is to take down his puffing up above measure If after successes he give us a check, it is to take us off from the arm of flesh, lest we should kiss our own hand. So much for the happiness of Israel pronounced, now to the Happiness described; and 1. Israel is a people saved by the Lord, the shield of their help, and who is the sword of their excellency. Saved, For Israel shall be saved with everlasting Salvation, and shall never be confounded, world without end, Isai. 45. 17. They are under the wheel, yet saved; plunged into the deep waters, yet saved; the winds and waves beat upon the ship, but Christ is in the same bottom with them, and they are saved. The Apostles makes a kind of Riddle of it, 2 Cor 4. 8. We are troubled on every side, yet not distressed: we are perplexed, but not in despair: Persecuted, but not forsiken; cast down, but not destroyed. Saved by the Lord, that is the sweet of all; the Salvation of Salvation itself; God's finger in any deliverance, is worth the whole body of the deliverance itself; be it never so great; what have we to do in our own Salvation? Stand still, and see the Salvation of the Lord, saith Moses to Israel, Exo. 14. 13. I will take the cup of salvation, saith the Psalmist, Ps. 116. 12. but to work salvation, belongs to God alone, There is no Saviour besides me. Hos. 13. 4. and how will the Lord save his people? I will save them by the Lord their God, and will not save them by bow, nor by sword, nor by battle, by horses, nor by horsemen, Hos. 1. 7. when jehoshaphat looks for saving he saith, We have no power against this great multitude, but our eyes are upon thee. 2 Chron. 20. 12. when jacob looks for saving from the hand of Esau, he saith, I am not worthy of the least of all the mercies, and of all the truth which thou hast showed unto thy servant, Gen. 32. 10. The one denies all self power, the other denies all self-merit, and so God is left to be the sole worker of salvation, and the sole mover of himself to do it, and these two taken together, do much endear God to us; that he saves by his own power; that he is moved by his own grace; and it no less sweetens him that he is moved by himself, than that he doth it by his own Arm; how often doth God defeat our counsels, scatter our own strength, prevent all our prayers, outdo all our expectations, that he may be more seen himself, when he hath taken us from standing in his own light, The people that are with thee (saith he to Gideon) are too many for me to give the Midianites into their hand, Judg. 7. 2. Too few they cannot be, they may be too many. The Lord is unto Israel, The Shield of their help. The Sword of their excellency. 1. He saves Israel as the Shield of their help, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gr. helpful Shield, He will interpose and take off all blows and strokes, which might undo Israel. Magistrates that should protect Commonwealths, are called Shields, Hos. 4. 18. so also some read the Text. Ps. 47. 9 The Shields of the earth, that is, the Rulers and Governors; but these Shields may be stricken through and through, being but paper Shields: This Shield of Israel is a compassing Shield, that covers a man all over, on all sides, and leaves him not open to the thrusts of the enemy: With favour thou wilt compass him as with a shield, Ps. 5. 1●. so Ps. 3. 3. Thou art a Shield about me: God will cover you all over with his favourable protection, as he did them in the wilderness with a cloud; Faith is called a Shield, because it interposeth God and his Promises or Word to all attempts of the enemy of our souls; as we use to call him Ensign that carries the Colours; so Faith is called our Shield, because it bears or carries our Shield (who is God) in our eye & heart, you have had much experience of this Shield, having been often secured both from the plots of Balaam, and sword of Balak, since you came into this wilderness. 2. He saves Israel as being the sword of their excellency. There is a skill both in the use of the shield and sword; had we that holy art of putting our gracious God (who is pleased to compare himself to the instruments of our help against the enemy) to the best use we might, we should find this true, that he would be a shield and sword. Indeed God is as good a Sword, as he is a Shield, yea and he is the Arm as well as the Sword, he mannages his own counsels and power, for our defence and safety: there may be a two fold reading of these words. 1. The Sword of thy excellency, that is, whose Sword is thy excellency or glory: it makes thee excel all other people. The excellency of Israel lies in this, that God is theirs. God for a Shield, God for a Sword. It's not their own sword, but Gods, that makes Israel glorious, victorious, triumphant. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gr. I will not trust in my bow, neither shall my sword save me, but thou hast saved us from our enemies. Ps. 44. 6, 7. Do we ever read in any History of such strange victories and defeats of the enemy, as the Church victories have been? What story parallels the relation of those victories which God hath gotten for Israel? This sword hath made them excellent. 2. He is the sword of thy excellency: that is, he fights for thy excellency: for we often read this expression. The excellency of jaacob or Israel, Ezek. 24. ●1. Amos 6. 8. and Chap. 8. 7. by which the sanctuary, the Ordinances, and the Covenant, those excellent prerogatives of Israel, wherein they transcended all other people, are meant. The Apostle calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the advantage or preeminence of the Jew, they had the Oracles of God, to them pertained the Adoption, the Glory, the Covenants, the giving of the Law, the Service and the Promises, Rom. 3. 1. and Rom. 9 4. this may be called the excellency of Israel; and so God the sword of their excellency, because he will fight for and maintain his own Covenant, Ordinances, Sanctuary, against all the world; he values nothing in the world so much as his truth, and his people. Let the Ordinances of God be erected, prepare unto him an Habitation, for these will be your glory, and your bulwark also, because God will be the sword of them to propugne and protect them. Upon all the glory there shall be a cloud or covering, Isai. 4. 5. your enemies may be formidable by great names, Leviathan, the Dragon of the Sea; but God's sword wherewith he will punish them, is called a sore, a great and strong sword, Isai. 27. 1. I shall now proceed to the second part of the description of Israel's happiness, in these words. 2. Thine enemies shall be found liars unto thee, and thou shalt tread upon their high places. Which words may seem properly to refer unto the bringing in and planting of Israel into Canaan; for than were their enemies found liars unto them, and they did tread upon their high places; but yet this Promise is extensive, to Israel now as then; so far, as that victory over all opposites and oppositions shall stand on the Church's side. It is to be observed that Moses describes the happiness of Israel in these words by that which was as yet future: Thine enemies shall be found liars; Thou shalt tread on their high places: Much of our happiness lies in reversion. It's said of those prodigies of faith, Heb. 11 that some of them died in the faith, not having received the Promises, for 13. and that all of them having obtained a good testimony by faith, received not the Promises, ver. 39 All of them happy notwithstanding; There is a great inheritance in remainder, to be inherited by faith and patience, Heb. 6. 12. Happy are they who are within the entail; The Church shall reap her greatest Harvests, in the latter days. The scorching Sun that at present beats upon the cornfields doth but ripen the fruits, which shall be gathered in full sheaves in their season. 1. Israel's enemies shall be found liars, that is, 1. Either they shall fall into a consumption, and be attenuate and waste away, as it was said of the house of Saul, it grew weaker and weaker; there is some such signification of the word, Ps. 109. 24 Or 2. They shall promise to themselves great things, saying, I will pursue, I will overtake them, and swallow them up, I will divide the spoil, my lust shall be satisfied upon them, as it is, Ex. 15. 9 but they shall be found liars; for they shall bring forth a lie, as big with child as they are with mischief, and so we have hitherto found true in our experience; The enemy is but a liar, God hath blown upon their counsels, and frustrated them. Or 3. They shall be found liars unto thee, that is, shall be subject in despite of their hearts, Ps. 18. 44. Stranger's shall lie unto me, they shall feign obedience and subjection, being so convinced of God's hand with his Israel, or feeling it so against themselves, that they shall curry favour, and like Gibeonites few to make their peace, and shroud themselves under the protection of Israel: and this I conceive to be the most natural sense of this expression. Thine enemies shall lie unto thee. And thence I shall observe, That the prosperous success of Israel will make many hypocrites, who will feign reconciliation, and submission, and therefore a watchful eye must be upon them, because they are but liars; dissembling themselves, until there come an opportunity and revolution of things, when they will turn Samaritans again; It's no resting upon their pulling in of their horns, but in the cutting of them off; nor can there be any security to you, but only in leaving them no power to hurt. 2. Israel shall tread upon the enemies high places; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, upon their neck (so the Greek translation) Enemies to the Church may have their high places, but the Promise will bring them under her feet. It was literally fulfilled to Israel in respect of Canaan; The Idol-gods worshipped usually in high places cannot protect them; the strength, power, force's, magnificence of the enemy must come down under Israel's feet: this Promise will have effect, Thou shalt tread on their high places. Let not Israel be proud of the Promises, but with humble confidence expect them. All enemies must come under Christ's feet, and if under his feet, they cannot be over our head. If any shall laugh at this Promise as unlikely (as Sarah once did at that Promise, which seemed improbable) because the Church is few and weak; He may by the same reason laugh at a worm, threshing the Mountains into chaff, and of the rams-horns blowing down the walls of Jericho; no matter though the instrument be as contemptible as the Jawbone of an Ass, so that it be in the hands of a Samson: that God who makes the Promise, hath a hand strong enough to bring it to pass. I shall now draw drown that which hath been said, into Application, suitable to the occasion. Use 1 Let Israel see God, and admire him, and cast upon him all the glory of their Salvation and victories. This who is like to thee, is appliable both to God and to Israel; Israel saith of God, who is like unto the; O Lord among the Gods; who is like to to thee? Ex. 15. 11. a fit Motto for your Ensigns, as it was for the Maccabees; and God saith of Israel, Who is like to thee, O people? God is a quis sicut tu among the gods? Israel is a quis sicut tu among the people: such mutual commendations do God and his people cast upon each other. There are many rivulets which by their confluence make up such a stream, as may turn the wheel of our praises this day; If we do search out the works of the Lord, as it is said, Ps. 111. 2. The works of the Lord are great, sought out of all them that have pleasure therein; and it may well be said, of them that have pleasure therein; for otherwise, when the hand of God is lifted up, men will not see; might we not be convinced of God's finger here, if we would survey all circumstances, and not Atheistically deny, or perversely wrangle against the manifestations of God; but it is the great unhappiness of many amongst us, that even with such spectacles they cannot read God in his works; It is too late for the Egyptians to say, God fights for Israel, when they are enclosed in the Sea, and cannot get back again, they might have acknowledged it sooner, had they not been hardened; and who knows but that check which God hath lately given us in the North, may not freeze up some again, that did begin to thaw and yield; They that will be hard and stiff, shall not want occasion, while we are in this wilderness. He that will stumble shall not want a stone in his way. If Pharaoh can but see that the like is done by the enchantments of his Magicians, as Moses did, then is he where he was: For our parts, it ought not to take off our praises for the receipts we have had from God, though (as they say of the Nightingale) we have a thorn at our breast whilst we sing; for yet will we sing the Lords Praises, and gather up the crumbs of his mercies, which he hath let fall at Scarborough, Plymouth, Shrewesbury, Weymouth, (sic positi quoniam suaves miscetis odores) these flowers make a good Nosegay, though there be one Briar in it. Scarborough was given to us at the time of the Treaty, when Weymouth was taken from us, which helped to make the end of the Wallet to hang the more even; Shrewesbury and Weymouth were two great Ports of Armies to be poured forth upon us. The one from the Welsh, the other from the outlandish parts, God hath given into our hands the Keys of both, and hath shut up these two doors, and both of them beyond our expectation. Shrewesbury was that first Shop where the first great Army was form against us, a good omen there is in it, that that place should come into your hands, and that without any considerable expense of your blood, and which is more, that this should be upon the very day of breaking up the Treaty: wherein though they were forward in their declaration, thereby to serve themselves by such an advantage, yet God put out his Declaration before theirs, and declared himself much for us, and better to the satisfaction of all murmur and discontents for the want of Peace, than any thing could have been said or declared by you; For howsoever that the Treaty might have been a Tree of knowledge of good and evil to us all, had we took and eaten of the fruit of it, yet because it was a tree whose fruit was pleasant to the eye, and a Tree to be desired, how many might have been tempted to have put all to the hazard by it, and for it? at least have been much discontent at the uneffectualness thereof, had not God put in such a caveat as this, against all our quarrelings. And for Weymouth, who knows but it served to heighten the spirits and the conditions of the other part, that they might break with us to their own greater disadvantage, and then when that work was served and done, God returned it back into our hands again, having taken it from us, or borrowed it of us for a design of his, which when it was accomplished complisht, he gave it back again. God had left a little spark alive in Melcombe. Melcombe Regis, not the less the Kings for this their faithfulness: though (if I may speak without offence) I hope less the Queens. It was very much, that a little Cockboat should rescue the Ship and Guns, and beat out the Pirates, though assisted with field force; and recover themselves again, and when we thought that quarter might have been well for them, then to Conquer and Triumph over the Enemy, was a very remarkable hand of God with them, and the more that it is to our admiration, the more to God's honour: He that is solus in opere, let him not have any that may be with him socius in gloria .. We will lay up this Sword in the Tabernacle of the Lord, as a Monument, that little David, prevailed against great Goliath; the Lord hath looked upon us in our low estate; the season of these mercies makes them the more valuable unto us. Use. 2 Let the salvations and victories which we have received from the Lord, invite and encourage, and oblige us to join in with him, who is our Shield and Sword. It is good for us to be on the right side of the cloud. Oh that such seasonable demonstrations of God's presence, power, and goodness might put fire into every man. We have too much wildfire of divisions and combustions amongst us already; but the fire which I mean is Heavenly fire, zeal for God to own him: acknowledge and adhere unto him. There are two great dividers of us amongst ourselves, jealousies and Interests. I wish they were silenced by self-denial, and that the strength of public spirit, might drain those streams, and make their channels dry. My Lords and Gentlemen, what a God do you lay out yourselves for, one that will be your Speaker in your Houses, and your Shield and Sword in the Field; be true to him, and he will make your enemy's liars unto you; set him on high, and he will make you tread on their high places: you have a rent and broken Ship to steer, and pilot through cross winds and waves. Be you one among yourselves, and then all divisions in Church or Armies will be less formidable; Your union would be a precious Pearl, while we are hnmbled for our manifold distractions. Let us rejoice in your unity. If Moses, Caleb and Joshua hold together, and be all of one mind, the tumultuous Isralites will be the better led on, through this wilderness. The last and ultimate end which you have covenanted to intent and aim at, should give law to all private respects, passions, interests, and rule to all the means that conduce towards it, let the ardua regni, take place of meum & tuum, self-denial will make you all one. You that are for the Sea and the Field, harken, the Sea and the Field call for you. It's seed time now in the Country, let it be so with you; go forth and sow for us the matter of future praises, or else we shall have a late Harvest, and I beseech you, take faithful Ministers with you. If you have no Preachers with you, you will have too many. The Country savours too much already of the Field doctrine: and there is yet another thing which I have to say, I know not whether to you or the State, or both, and that is this, That an exchange be made of two hangs-by that have followed some of our Armies; I mean Plunder and Freequarter, and that exchange to be for two other that will do you more credit; Good pay, and good discipline. We lose very much by the two former, and should gain very much by the two latter; we should by this means convince and conquer enemies, and take away our own reproach out of their mouths, and we should both gain and keep firm our friends unto us: and therefore we could not do ourselves or the cause better service, then to hearken to this motion. Nor can there be a better time for you to go forth, then when the successes which we mention this day do encourage you, our praises are your vetiles or forlorn-hope, sent forth before hand; as they were jehosaphats, 2 Chron. 20. 21. The Psalmist makes this conjunction, Ps. 149. 6. Let the high praises of God be in their mouth, and a two-edged sword in their hand. And for you, this renowned City: you are the Deborah, or Mother in this Israel; of you that may be said, which is in the 12th. Chap of Zech. ver. 5. The Governors of judah shall say in their heart, The inhabitants of Jerusalem shall be my strength, in the Lord of Hosts their God. You are the sinews and strength of the Kingdom, and though you be much exhausted, and there is but a handful of meal in a barrel, and a little oil in a cruse, yet (as hard as it was) the Prophet put the widow to go and make him a little cake first, 1 King. 17. 13. it was a great trial, yet she lost nothing by it: you have now an occasion, and an invitement, to stretch forth your abilities to the utmost, this warm Sun that shines upon you, may open the oystershell that is closest shut up; Thanksgivings as they enlarge the heart, so they open the hand: It's true, that we commonly say, a man will not adventure all in one bottom, that is, when a man stays at land, and sends his goods to Sea; but if a man ship himself into this cause, then why not all his goods, and worth? for if he survive the storm, he hath them; If not, he doth not need them. I have one motion to the honourable Houses, and one to this famous City: the first is on behalf of the University of Cambridge, that some expedient way be found for the easing their Taxes and burdens, that Learning may not be star●ed; Let not the Kingdom want both her eyes; to what purpose is it, that the University hath a womb to bear, if she have no Breasts to give suck? The second is on behalf of the poor, that work-houses may be erected, to drain the streets which are so full of indigent and miserable people, whose misery is their poverty, and idleness is their sin: It were a happy work to heal them of both these; If every Thanksgiving be attended with some good work of Reformation, our God will encourage us by further mercies, and we shall further glorify him by the improvement of them. Use 3 Israel is pronounced and described, Happy; Then there is hope in the Church's condition, though low and despicable; The Promises of God will eat their own way through all oppositions and obstructions; There is an observation made of three dead persons raised by Christ; one in the house, Matth. 9 25. one upon the Beire, Luk. 7. 14. one in his grave, john 11. 43. and yet all of them brought to li●e again. This poor Church and Kingdom of ours is in a sad condition. Ireland is upon the Beire. Germany as it were in the grave; and yet there is hope of Resurrection to them all. Christ was first brought very low before he was exalted, and his body shall imitate or follow the example of their head; If God shall proceed still further to weaken us, yet when he hath made jacob a worm, he will then make that worm a flail to thresh the Mountains to chaff, Isai. 41. 14. 15. And so I conclude, Happy art thou, O Israel, etc. FINIS. THE PURIFYING OF UNCLEAN HEARTS and HANDS. OPENED IN A SERMON Preached before the Honourable House of Commons, at their solemn Fast, January 28. 1645. in Margaret's Westminster. By RICHARD VINES, one of the Assembly of Divines. PSAL. 24. 3, 4. Who shall ascend into the hill of the Lord? and who shall stand in his holy place? He that hath clean hands and a pure heart. Published by Order of the House of Commons. LONDON, Printed by R. L. for Abel Roper, at the sign of the Sun against St. Dunstan's Church in Fleetstreet, 1646. Die Mercurii, 28, January, 1645. ORdered by the Commons assembled in Parliament, that Mr. Long and Mr. Holland do from this house give thanks to Mr. Vines for the great pains he took in the Sermon he preached this day at the entreaty of this House at St. Margaret's Westminster, (it being the day of public humiliation) and to desire him to Print his Sermon. And it is Ordered, that none shall Private his Sermon, but who shall be licenced under his hand-writing. Henry Elsing, Cler. Parl. Dom. Com. I appoint Abel Roper to print this Sermon. Richard Vines. To the HONOURABLE HOUSE of COMMONS Assembled in Parliament. Such Auditors who will suffer the word of exhortation, Heb. 13. 22. as they encourage the Minister to do his, so they shall be sure to know their duty; which is not ordinarily the happiness of great personages. This Sermon was preached upon one of the days of your solemn approach and drawing nigh to God. It was no season to present you with fancies dressed in cobweb lawn, or thin notions clothed with air. The Popish fasts did but change solid meat into sweet meats. The subject of the Sermon is cleansing and purifying; which as it was necessary by the law, before the unclean person might draw nigh to God, so it is required of you; If thou prepare thine heart, and stretch out thy hands towards him; If iniquity be in thy hand, put it fare away: for then shalt thou lift up thy face without spot, job. 11. 13, 14, 15. It is a liberty which Ministers claim by virtue of their commission, to speak, exhort, and rebuke with all authority, Tit. 2. 15. You that are the tutelar Patrons and assertors of just liberties, do like yourselves, in countenancing and encouraging this also: so shall you have the ministry of the Word always ready to help you, to beat your corruptions black and blue, which to do, is both the 1 Cor. 9 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. duty and beauty of your sackcloth-dayes. The Lord who hath said, That the pure in heart shall see God, Mat. 5. ●. And that he that hath clean hands, shall be stronger and stronger, Job 17. 9 so draw nigh to you in the light of his countenance, and strength of his arm, that you who have defended Religion from being trampled upon, may preserve it from being torn in pieces, and see the good of Jerusalem all the days of your lives. Lo prays, Your servant in Christ Jesus; Richard Vines. A SERMON PREACHED before the Honourable House of COMMONS, upon the day of the Monethly-Fast, January 28. 1645. JAMES 4. 8. Draw nigh to God, and he will draw nigh to you: Cleanse your hands, you sinners, and purify your hearts, ye double-minded. MY work at this time (by agreement) is to bring up the rear of this text, See M. Caryl his Sermon upon the former part of this text. that it may appear to you in a full body; you received (in the forenoon) the invitation to that, which is not only the main duty, but also the chief good of man. To draw nigh to God: And you have (I hope) tasted of the sweetness of that promise which God doth make, or the entertainment which he gives to such; God will draw nigh to you; so the prodigal son arose and came to his father, and his father ran and fell on his neck and kissed him. The Luk. 15. 20. lost son comes, the compassionate father runs. God answers his people in a way of retaliation: if they draw nigh to him, he will draw nigh to them: and this drawing nigh of God to us, is like the nearer approaches of the sun, which by his heat and prolifical influences, gives life and beauty to those things that before lay dead and buried, shrouded in the winding sheet of the winter snow. That part of the text which comes under my hand (Cleanse your hands, you sinners, and purify your hearts, ye double minded) contains in it, 1. The prohibens, or impediment prohibiting this mutual drawing nigh of you to God, of God to you; and that is, the pollution of your hands, the uncleanness or corruption of your hearts; for it is not possible there should be coalition or communion between God and wicked men; therefore it's said, Psal 18. 26. with the pure thou wilt show thyself pure, and with the froward thou wilt show thyself froward; Plato saw this truth, Plato in Plae●o●. ●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith he) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the law of contrariety forbids purity and filthiness to touch, that is, to have fellowship or communion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, touch not the unclean thing, 2 Cor. 6. 17. God is so fare from drawing nigh unto, that he will hid his eyes from unclean hands. The reason why he delighteth not in our fattest sacrifices, why our incense is an abomination to him, why he hateth our new Moons and appointed feasts, why he will not hear our multiplied prayers, is the uncleanness of our hands, Isa. 1. from the 11. to the end of the 15th verse; Thou art of purer eyes then to behold evil, and canst not look on iniquity, saith the Prophet, Hab. 1. 13. that See the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explicated in M. Gattaker his learned Treatise, called. Go●s eye ●● b●● Israel. is, thou canst not countenance the violence and oppressions of thy people, the grievance and vexation done unto them by wicked men, much less. draw nigh to men of such unclean hands. 2. The removens prohibens, or the removal of that impediment, and that is cleansing of hands, and purifying of your hearts, for saith the Prophet, Isa. 1. 16. Wash ye, make ye clean, put away the evil of your do from before mine eyes; cease to do evil, learn to do well, seek judgement, relieve the oppressed, judge the fatherless, plead for the widow: (And then it follows) Come now and let us reason together, saith the Lord. Our dissimilitude and unlikenes to God, is a bar to this mutual acquaintance and communion, for a man unlike to God, cannot but dislike him. As white is no more contrary to black, then black to white: so God's holiness is no more contrary to our wickedness, than our wickedness is to his holiness: and therefore there can be no drawing nigh together, unless either God recede from his holiness, (which cannot be) or we be cleansed and purified from our uncleanness, which is the only way to make this communion close, sweet, and firm. That the Text is proper and seasonable for this day of our Humiliation is plain, not only by that which immediately follows in the 9 and 10. ver. Be afflicted, and mourn, and weep: humble yourselves in the sight of the Lord. But by the Text itself, for what is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the main business of a Fast, but to search for the Lord with all our heart, to lament after him, to draw nigh unto, and meet our God? and what is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or main business of them that fast, but to bring forth the wickedness that is in their hands, and the predominant corruptions that are in their hearts, and as witnesses against them, to cast upon them the stone of execution that they may die. A Fast is not merely a sermon and a prayer, there is a propriety in that ordinance or duty. The sermon should spread your sins before you, and your confessions and prayer should spread them before the Lord. The sermon puts the ashes on your heads, and dresses your souls in that sackcloth, which you are to wear as mourning garments, in your prayer and humiliation. I wish our Fasts may not lose their property, like physic, which by often taking, becomes at length a diet, rather than a medicine. There is in the words triplex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a threefold conjunction. Sinners and double-minded cleanse and purify your Hands. Sinners and double-minded cleanse and purify your Hearts. I shall first break the shell, by explication of the terms. The word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] sinners, as it signifies in general any sinner, in opposition to a righteous man, Rom. 5. 19 As by one man's disobedience, many were made [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] sinners, so by the obedience of one, shall many be made [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] righteous: so in special it also signifies a wicked man, one of flagitious life, a sinner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, therefore it's often said [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Publicans and sinners, and Luk. 7. 37. a woman in that City which was [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] a sinner, that is an adulteress, or a harlot, as it is generally expounded; and if we survey the beginning of this chapter, what brawlings, envyings, lusts, selfseeking, did reign amongst this people, we shall see good reason to take the word sinners, for such as did lie in more open and scandalous sins, men of unclean hands. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, double minded, is once before used in this Epistle, chap. 1. 8. and signifies such as have double, (or as the Syriack expresseth it) divided 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Chron. 12. 33. Psal. 12 ●. hearts, it answers the Hebrew expression: a heart and a heart, which the septuagint do interpret word for word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Symachus (whom Chrysostom on, Psal. 12. 2. calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) renders it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we shall best understand the sense of the word, by comparing it with the opposite thereunto, and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ephes. 6. 5. Col. 3. 22. Simplicity, or singleness of heart, it is a grace recommended to servants, in singleness of heart as unto Christ, not with eye-service as unto men; And again it's said, In singleness of heart fearing God: doing whatsoever you do from your heart, as to the Lord, and not to man; where you have singleness of heart described, to be the steerage of the heart, by the fear of God in a right line, to intent and aim at him and his glory, in all you do; for those crooked, serpentine, and subtle wind and turn of heart, which are called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 145. 4, 5. crooked ways, that are like a winding way, or winding brook, that runs in and out; or like a winding stair case, where a man goes but three or four steps, and then turns to another point, are set in opposition to uprightness of heart; such off and on, such in and out hearts cannot be upright, they then are double minded. 1. Whose hearts are not single and entire with God, but divided between God and self, being biased with carnal and worldly lusts, policies or ends. Like the heart of an Adulterer, or Adulteress, (so these double minded ones are also called, ver. 4.) which is divided between husband or wife, and some other strange love. 2. Whose hearts are not fixed upon one centre, but uncertain, movable, and inconstant with God, cap. 1. ver. 8. A double minded man is unsettled in all his ways, The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies that he is at no settledness within himself, but off and on, by reason of lusts that mutiny within him, and carry him away from choosing, and resting upon God alone: and this inconstancy rises from the former, namely, the division of the heart, for it being divided in itself by reasonings, self-interests, lusts, cannot be constant in attendance upon God. It is but by accident that the weathercock points towards the sun, namely, because the wind and sun are both in one corner. If the wind turn, it turns away also. 2. Cleanse and purify, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words are promiscuously, and indifferently used by the Septuagint, to interpret the Hebrew words that signify to cleanse and purify; and there is in these words an allusion to legal uncleannesses, and the purifying of them; for as in the law, before an unclean person might draw nigh to God, he must be purified from his uncleanness, so those that will draw nigh to God or would have God draw nigh to them, must cleanse their hands, and purify their hearts. The Eo lavatum, ut sacrificem, num la●abo ut rem d●vinam facial Plant. in au●ul. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. plutarch in Mario. Heathens had their ceremonious washings, and purifyings, as preparative to their sacrifices and prayers, and this heart-purifying, and hand-cleanssing, is that purgatory thorough which we must go, if we will draw nigh to God in worship and communion; God will be served with clean creatures. 3. Hands and hearts. The heart is the womb, where lust is warmed and conceived; the shop, where the forge, anvil, bellows, fire are for the forming of lust, and making of it ready. The hands are put for the executive and instrumental powers, that bring it forth to light and act it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 6. 13. the weapons of unrighteousness unto sin; In short, the outward and inward man being filthy and unclean, must be purified from corruption of heart and life. For he that hath clean hands and a pure heart, Psal, 24. 4. 5. shall receive the blessing from the Lord; and righteousness from the God of his salvation. I shall now come to the matter of the Text which I will handle. 1. In the two parts of it distinctly. Cleanse your hands, purify your hearts. 2. As these two parts are in connexion one with the other: cleanse your hands, and purify your hearts. 3. As they stand both together, in reference to our drawing nigh to God, and his drawing nigh to us. Draw nigh to God, and he will draw nigh to you. Cleanse your hands, etc. You may easily see that here is very little speculative, or notional matter, but practical, and such as will fall most properly into use, and into matter of application. We have now to deal with your hearts and hands, and not your brain. Here will be no fine thin wafers which will melt upon your tongue, and vanish in a little sweetness; and yet such novelties and running banquets are all for the palate of these queasy times; o Religion! how art thou turned into a kind of Philosophy of opinions, in danger to be a mere sceptic, or terra incognita, an every thing, a nothing, a thing for a wanton fancy to play withal, a smooth tongue to talk of, made up of a brain and a mouth, without heart and hands. How can it be otherwise when the tree of knowledge is so much preferred before the tree of life? From the first part, Cleanse your hands, ye sinners, I observe, 1 A corrupt and wicked life argues a man to be a stranger to God, and God to him. 2 They that will draw nigh to God, must cleanse their hands. Doct. 1 A corrupt and wicked life argues a man to be a stranger to God, and God him; for otherwise a man might draw nigh to God, and have unclean hands too, which the Text supposes that it cannot be. That power which draws a man into acquaintance with God, doth proportionably kill sin. That power which flows from God in acquaintance with a man, kills sin too: whether I go out to the Sun, or the Sun come in to me, the darkness is expelled: sin hath not dominion over them that are under grace, Rom. 6. 14. the knowledge of God sets a man lose from his bondage to the enslaving lusts he before served, ye shall know the truth, and the truth shall make you free, John 8. 32. draw nigh to God, and be unclean if you can. That faith which is uniting to Christ, is a purifying faith; rebellion against the Commandments of God, is inconsistent with communion with God; you may fast, and pray, and ask, that you may consume upon your lusts, Vers. 4. like a Cut purse in a Church, who comes not thither to seek God, but his prey. Doct. 2 They that draw nigh to God, must cleanse their hands; I will wash mine hands in innocency, so will I compass thine Altar, O Lord, Psal. 26. 6. Where you may observe, that thanksgivings and praises, which the Psalmist calls sacrifices of shouting, or loud music, Psal. 27. 6. and wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lorinus in Psal. 26. 6. they used (as one saith) choros agere circum altar; are to be performed with washen hands: so in your prayers, the Lord requires that you should lift up pure hands, 1 Tim. 2. 8. and what a sweet reflection may you make upon your deliverances which are wonderful, when you can say, I was upright with God, and I kept myself from mine iniquity? Therefore hath the Lord recompensed me according to my righteousness, according to the cleannesses of my hands in his eyesight, Psal. 18. 23, 24. If ye fall into straits, and be plunged into depths of misery; If your face be foul with weeping, and on your eyelids be the shadow of death; what a lifting up of the head will it be unto you, to be able to say, Not for any injustice in my hands? Job 16. 17. If the Lord shall deliver this Island from the oppression and injustice under which it hath groaned; what a crown and comfort will it be to you, that it is delivered by the pureness of your hands? Job 22. 30. To conclude. If there be a frustration of our counsels, and our endeavours bring forth nothing but wind; You shall find the reason why God makes all void and ineffectual, Isa. 59 6. Their webs shall not become garments, neither shall they cover themselves with their works; Their works are works of iniquity, and the act of violence is in their hands. That nothing may be lost, let us pick up the particulars that are offered unto us in this point. 1 That God invites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great sinners to draw nigh to him, and promiseth to draw nigh to them, O ye sinners, no such strangers to God, but they may come into favour, intimacy, and communion with him; Great sinners are oftentimes made great Saints: God engraves his image in untoward wood, that the churlishness of the matter may the more commend the workman; he calls them to him, being yet overwhelmed with sin, and in their drawing nigh to him they are cleansed; as Christ sent the Lepers to the Priest, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as they were going they were cleansed, Luke 17. 14. 2 He bids these sinners cleanse and purify, their hands and hearts? but how can corruption cleanse itself? can unsavoury salt season itself? No. God purifieth the heart by faith, Acts 15. 9 and every man that hath this hope, purifieth himself, 1 John 3. 3. Christ is he that comes by water and blood, 1 John 5. 6. that is, by all manner of purifying, typified by legal purifications. This is (saith a learned man) one of the mysteries of this Law (of purifying) that a clean person was himself made unclean, by touching the holy water, Ainsworth in Numb. 19 or sprinkling it upon the unclean: and this is the great mystery of the Gospel, that he whose blood cleanseth us from all sin, 1 John 1. 7. and in whom being a clean person is no sin, should yet be made sin for us, and for our cleansing. And as an unclean person is said to purify himself, Numb. 19 12, & 20. because that (though there was a peculiar water for that purpose, and that also to be sprinkled on him by another) it was his duty to come unto that purifying water, and make use of it: so are you to purify your hearts, and cleanse your hands, by coming unto that blood of sprinkling, Heb. 12. 22, 24. Faith will bring you to this purifying blood: one touch of CHRIST by faith, draws virtue out of him, which will dry up your running issues. Humillation, though it do not properly cleanse your hands, yet it plucks off the gloves, and makes them bare for washing: and godly sorrow with its seven daughters as they are expressed, 2 Cor. 7. 11. are cleansing things. This is the way of your cleansing and purifying, this is your duty, and this through grace is your ability; for the regerate being principled, doth act; being purified, doth purify himself; and being kept by the power of God, doth also keep himself, as it is said, 1 John 5. 18. 3 Sinners are to cleanse their hands: but what are those sins? they are generally those outward sins, or ways of wickedness wherein men use to walk, and which do denominate a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sinner of deeper dye; but in special we find some more eminently called sins of the hands, as oppression and violence, Jonah 3. 8. blood, Isa. 1. 15. bribes, Isa. 33. 15. injustice, Job 16. 17. as there are also eye-sins, ear-sins, tongue-sins, etc. 4 Why is cleansing the hands set before purifying of the heart? for the rule is, make the tree good, and his fruit good: in vain, do we go about to sweeten the stream when the fountain still sends forth bitter water: To this I answer, that though it be but a solicitous trifling to vex every prius and posterius, which we meet with in Scripture, and is but a curiosity to take pains to say nothing, lest we might seem to leave any thing unsaid, yet there may some account be given of this transposition: as 1 The Scripture sometimes puts that first, which is visibly first, the sign before the cause, as when it is said, Calling and Election. 2 Because conviction gins at some grosser sin, there the conscience gins to take fire: and God who hath the ordering of sin, makes some great sin very serviceable and useful, to be, as it were, an entering wedge to break the knotty heart all to pieces. 3 Because grace having once got footing in the heart, presently enters the field against this kind of sins, as having greater guilt, and by their bulk making the greatest interception of the light of God's countenance, and more inconsistent with a state of salvation, than those rebelling and molesting corruptions which are within. Reason. For the reason of this point, That they who draw nigh to God, must cleanse their hands. I shall offer only this. That these sins of our hands, do keep us at distance from God, and God at distance from us; your iniquities have separated between you and your God, and your sins have hid his face from you, Isa. 59 2. This is the worst effect and fruit of sin; that it is privative of our union with, and fruition of God: Depart from me, is as terrible a word as everlasting fire; It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Judas 13. the blackness of darkness, the lustings of corruption which are in the regenerate, are (as I may call them) transparent sins, they obstruct not our communion with God; like the motes which are infinite, but hinder not the Sun's bright beams from us; but these hand-sins or wickedness of life, are opacous, and put us into the shade, by their interposition between God and us, and doubtless while we are in love with sin God is as unpleasing to us as we are unpleasing to him, nor would we any more draw nigh to him then he to us. Give me leave thus to convey the notion that I have upon this point, Commerce is one thing, Communion is another: As a man will have commerce or trade with an enemy, a stranger, any body, to trade with him for profit, and to gain some commodity which he hath in his hands; but Communion, which is in way of love, friendship or acquaintance, he cares not for, nor would by any means admit of; so a man, whose hands and life are full of sin, and his heart full of enmity to God, may yet have some commerce with God in duties or ordinances, to serve his turn upon God, uti Deo ut fruatur mundo, and to make use of him for his own ends; as it is said, Vers. 4. You ask, that you may consume upon your lusts; but communion in way of league and friendship with God, and fruition of him in way of special love and favour, he neither can have, nor will, except he also give a bill of Divorce to his best beloved lusts. General Use. I come now to make application of this Point to you, and the Use is in the Text, Cleanse your hands, ye sinners. It's unacceptable work to be set upon, for a sinner to cleanse & purify, and to cleanse his hands too, which are full of profitable sins, Turn ye enery one from your evil way, and from the violence that is in your hands, Jonah 3. 8. It is a wonder that the Ship wherein we are, so laden with sins of all ranks and subordinations of men, King, Princes, Judges Lawyers, Gentry, Ministers, people (especially in such grown Seas as we have been in) should live to this day; for you know we entered into this wilderness, wherein we yet wander, with our former Egypt-sins upon our backs, and we alas did not first make even before we went upon a new score; we fast, we pray, we Covenant, and yet we are as double minded, as foul handed as before; ungodliness, unrighteousness, self-seekings, hypocrisy, religiousness for our ends abound amongst us, and contempt of the Ministry more than ever, so that preaching of the word by the Ministers of this Kingdom, which for soundness, spiritualness and success, hath not been (I was going to say) paralleled, (I may truly say) excelled in any part of the World, is by very many now judged to have been a Monopoly, and fit among other Monopolies to go down and to be made a common trade. Not many years ago, when it was both danger and disgrace to hold forth the profession of the Name of Christ in truth, what appetite had Christians to the sincere doctrine of Christ, and of regeneration and mortification of sin? How did they in their private meetings, lay siege to the throne of grace with united strength, and antidote themselves against the infectious air of those times? whose eyes were thought too dear for those faithful messengers of God at whose feet they sat? what contending was there for the faith once delivered to the Saints? what burning love had they each to other? what oneness of heart and mind? Now alas, some of those good ears of corn are mildewd, and many run all up into straw, and do not ear so well; Religion vapours itself out into notions and disputes of no value, breaks into parties, and is broken in pieces by mutual animosities; Ammianus Marcell. lib. 21 de Constantio. Grotius de veritate, lib. 1. in initio. so it is observed, that that sincere & true godliness, which flourished and was warm in Christians under the persecuting Emperors, post Constantinum caepit refrigescere, after Constantine, when it was both safe and honourable, it began to cool, and to break out into ambition, pride, contention, etc. If you will not own your sins, we that are Ministers must cry aloud, Isa. 58. 1. Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgressions, and the house of Jacob their sins: and observe, I pray you, to whom the Prophet is commanded to cry aloud, namely, to such as sought the Lord daily, and delighted to know his ways, as a Nation that did righteousness, and forsook not the Ordinance of their God; such as did ask of God the Ordinances of justice, and took delight in approaching to God, that fasted and afflicted their souls, Verse 2, 3. such as made religious duties the panders to their lusts, and the covert of their injustice and oppression, hiding their filthy sores under a velvet Plaster; Sin lies fast asleep and most secure in such men, the form of religion is a Buffcoat to their sins; and therefore cry aloud, and cry impartially against the sins of all sorts of men, so, as not to lick the sores of great ones, and bite the sores of poor ones, for that is rather to upbraid men with their poverty, then reprove them for their sins. You know that Physicians, Chyrurgians (and so Ministers) are sometimes allowed to be cruel; and the truth is, I fear we have leapt up the pills of reproof in so much pap and sugar, that by allaying the bitterness we have frustrated the operation. Oh that you were all of you too generous to be flattered, and that you would search out particularly your own personal and bosom sins, swearing, drunkenness, whoredom, injustice, oppression: for whiles we speak generals, no man thinks that the Cock crows to him, and so goes not forth to weep bitterly; upon a general Indictment of a man to be a Felon or Thief, there can be no proceeding to sentence, except the fact in particular be expressed; so while you say only a general, We are sinners, and do not arraign your selves upon particulars, saying, This is my intimity, you can never judge and condemn yourselves as you ought. So much for the general. Particular Use Now particularly to you (Honoured and Worthy) that are Members of the Honourable House of Commons, as you are single persons, search yourselves, consider your ways; Is there any thing in your hands to be cleansed? You are to purge the corrupt leaven out of your own houses, yourselves, your families, your places of office and trust are the proper sphere of your activity; you are for Ecclesiastical reformation, and the sweeping out of corruptions out of the house of God: but are you as intent upon personal reformation of your own ways? do your own houses lie clean? have you real principles of godliness in your own hearts? or are you carried merely by the Parliamentary genius or stream, by a rapt motion? In one word are you not afraid of holiness? These are things sadly to be considered. For can you think that in good earnest one Blackmore should go about to wash another? would you not say, Why doth not he first make himself white, that the other may thereby be persuaded he can make him so too? If any of you should lie in known fins or lusts, can you comfortably, conscientiously, and zealously contribute to the reformation of others? you may indeed do that which is right in the sight of God, but where is your comfort, if it be not done with a perfect heart? He must needs be afraid to hedge in the Sacrament, and to make it inaccessible to the scandalous and profane, or to settlea saithful and searching Ministry in the place he lives in, that knows he shall but thereby make a rod for himself. I beseech you therefore to search yourselves, that you may not be Carpenters to build an Ark for others, and yourselves be lost. It is a great honour to be a Member of this Parliament, but it is as great a burden too, as ever Englishmen underwent: and I shall crave leave to tell you further, that you may become the greatest sinners in the world by it, for now the sins of the Kingdom may become yours; the heresies, blasphemies, and crying wickednesses of oppression and injustice may become yours; they are other men's sins by commission; they are your other men's sins by your omission of that opportunity, and duty of your place to provide for remedies preventive and removent of them, so far as they may come within your knowledge, and the reach of your power. That which Scripture calls partaking in other men's sins, adds more guilt to men of all sorts, especially Ministers and Magistrates, then is generally thought of. Take heed of making yourselves partakers of those sins and abominations, which you hate the thought of: and the Lord keep alive your zeal by this quickening consideration. 2 So much being spoken to any of you respectively, as single Members: Give me leave to address myself in a word or two, to you the Honourable, and for ever to be renowned Body. Is there any thing in your hands, the cleansing away whereof may cause you to draw nigher to God, or God to draw nearer to you? you have had a miraculous hand with you this last year; and there is with you as a token of Gods drawing nigh to you, such a chain of successes and victories; consisting of so many links, without any flaw or breaking off between them, as very few people have to show in the World again; I beseech you watch the door against the entrance of that which usually attends either great parts, or great benefits received, and that is pride: as we easilyer take cold when we are warm: so its natural to man to be puffed up with success. I shall offer to you this humbling consideration; when Israel was in the act of leading two hundred thousand of Judah in triumph, having gotten a mighty victory over them; there was a Prophet that pressed upon the Conquerors a seasonable argument, that took very much with them, and wrought them into a more equal temper, and it was this, 2 Chron. 28. 10. but are there not with you, even with you, sins against the Lord your God? So say I to you: are there not sins with you, even with you? reflect upon, and examine yourselves. There are very many hard cases in the Kingdom. I am not so out of myself as to lay them at your door, as you are a body, because indeed I cannot, (and yet if I could, I durst do it) but I most humbly give caution to you, who are the shields, the healers. There are many forlorn and desolate persons, that follow you with cries for the price of their husbands and father's lives or limbs. It is not charity, but justice to refresh their bowels: many have given down their milk freely, and yet after all have their breasts bitten until they bleed, by unlawful plundering, spoil and violence: many instruments employed, are very sharp bitten and prey for themselves. The intention of the Physician and of the Leech is not the same. He intends to draw out the blood in due proportion, as his patient can bear: She hath no other gage of her sucking, then till she be full as she can hold. It were justice to squeeze these Sponges that have sucked themselves full, and to leave them as dry as they were at first. Let difference be made of men's faults in their punishments: there is no reason, that Peter who denied his Master of infirmity, and Judas that betrayed him deliberately, should be both in one predicament. Let not justice be biased by partiality. A Judge ought to look with no other eye, but the eye of the Law, which looks at things, and is blind to persons. Let justice be sped, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Arist. Ethic. lib. 5. c. 7. expenses and attendance eat not out the principal in question, Amos 5. 24. Let judgement run down like water, and righteousness like a mighty stream; and above all, shake your hands from bribes: whether bribes by presents, or by kindred, friendship, favour, one puts out the eye as well as another, and there may be quid pro quo bribes, when a man will lend his vote to one, to have it paid him again, in a cause when he will call for it, and opinion-bribes, (as I may call them) when a man will endeavour to carry another thorough, because he is of his opinion and judgement in other things; Oh let justice dwell in your Tents, and in your hands. And if in this ataxy, or confusion of things it be impossible to prevent, or remedy many miscarriages, as I think it is, (considering that many who run in to the common scathe-fire, do not intent the quenching of it, but the seeking of an opportunity, in that confusion, to rob them that are in misery, and to fish for themselves) than my prayer shall be that of Hezekiah, 2 Chron. 30. 18, 19, The good Lord pardon every one that prepareth his heart to seek God, though he be not cleansed according to the purification of the Sanctuary. And so I pass on to the second paricular in the Text, Purify your hearts, ye double minded; whence I take up these two points. 1 Double minded men have corrupt hearts. 2 This double mindedness hinders both our drawing nigh to God, and his drawing nigh to us. Doct. 1 Double minded men have corrupt hearts: for it's said, purify your hearts, ye double minded. Doublemindednes is a division of heart between God and some other preponderating lust, or self-interest; and so where there should be no division, but singleness and integrity, there is division; For all the heart, all the mind, all the soul, and all the strength, is that which God calls for. There are some that have no heart, they have no thoughts of God, no relish of him, no bias towards him; it was an ill omen in sacrifices, quando cor defecisset, when there wanted a heart; there can be no expectation of any return of heartless Prayer, heartless performance of duties; and this is the common posture of spirit of the ignorant, and secure worldlings. There are some that have double hearts, they pretend to have a zeal of God, and they profess the Name of Christ, and hang out the Christian colours: but through hypocrisy and partiality to their own ends, and self-respects they halt between God and Baal, or endeavour to comply with two masters, or they part friendship and love between God and the World, as Verse 4. Ye adulerers and adultresses, know ye not that the friendship of the World is enmity with God? There are some that have one heart, and this is that which God promiseth to his Covenant people, and wherein he delights, when the heart is totum homogeneum, whole and undivided from him, then is it a perfect heart, and of a happy temper or constitution, being of chaste love, affection and faithfulness to God, not vitiated or deflowered by carnal copulation with other base lusts or ends; do but observe our Saviour in that saying of his, Matth. 6. 22, 23. how he opposeth unto a single eye, an evil one; If, saith he, Thine eye be single, and then when you would have expected that double should have been opposed to single, he saith, But if thy eye be evil, thereby signifying, that if it be not fingle, it is naught and evil; and whereas one might think, that a double eye hath more light than a single: our Saviour tells us the plain contrary, that a single eye makes the body full of light, but a double eye fills it full of darkness; It's true, there is in a double minded man, some eye to God, that is, so as to use his name to serve self-ends, or to colour and cover his sinister aims and intentions. As a harlot whose heart goes after unchaste loves, will yet have a husband too, (that is) to colour and hid her lewdness; such are these which are double-hearted: they have a Sabbath for God, and six days for their lusts: they retain to God, and wear his cloth, and sometimes wait and attend, but they are their own men for the most part, and work for themselves; Religion unto them is but the stalking horse, under the sides whereof they creep, to get a shoot at their own game; how often doth God in Scripture find fault with this kind of Professors? When ye fasted, saith he, Zech. 7. 5. did ye at all fast unto me, even unto me? and again, when they howled upon their beds, they have not cried unto me with their heart, they assemble themselves for Corn and Wine, and they rebel against me, Hos. 7. 14. An Israelite that is without guile, that hath but one heart, is a rare man, and worthy of an Ecce. Behold, indeed an Israelite. In the opening of this point, I shall follow the thread of that explication of this word (double minded) which I gave in the beginning. 1 This double mindedness is an uncertainty of the heart with God, not fixed upon a Centre, but off and on, as times, occasions, and interests do lead on, or draw off, so fare you will go with God, as your way and his do fall out to hold: together: and until you must pull down Jeroboams Calves, as well as Ahabs Baal; and than you part with him when it comes to such a pinch; so also in adversity or affliction, we make nautarum vota, Mariners vows (as they do in a storm) and when we are on shore, and landed out of danger, we eat the Covenant we made before, Psal. 78. 24. etc. When he slew them, than they sought him, and they returned and enquired early after God, and they remembered that God was their rock, and the high God their Redeemer. Nevertheless, they did but flatter and lie unto him, for their heart was not right with him, nor were they steadfast in his Covenant. If the heart was right with God, it would be certain and steadfast with him. Constancy is but the daughter of Sincerity. It's a hateful thing to set sail to every wind, and to change colour so often, being no faster tied to God in the tempest, than we can be loosened in the calm; Be what you were in the storm: in your affliction you will abide to be spurred without kicking, and are very tame under reproofs: but when you are lifted up and are at short, then to put you in mind of your Vows and Covenants in the day of your trouble, is as an unpleasing a thing, as to put a Mariner at shore in mind of his Vows or promises made at Sea. It's no great danger to reprove men sharply when they are low, any coward may strike a man that is down, but (believe it) when men are aloft and high, and may more safelier he dealt withal by stroking, then by the spur, than it is somewhat to come nigh the heels of truth, for it may haply strike out his teeth. 2. This double mindedness is a division of the heart from God. 1. It is divided between the promises of God, and the difficulties opposite, when a man lays his dead body, and the dead womb of Sara in the scales, against the promise of having Isaac, this is sense fight against faith. 2. Between conscience and lust, conscience dictates, lust byasses, the inferior appetite mutinies against the superior light, and leads it captive, video melior a prob●que, deteriora sequor. 3. Between Religion and policy: and then Religion commonly goes by the worse, Jeroboam and the King of Israel, to comply with their politic respects, set up, and continued a selfe-devised worship, 4. Between God and the world, or God and our own ends, as they here in the Text: when we make God a mere servant to ourselves, and move upon a private centre of our own: the heart is cunning & subtle in squinting towards its own ends: visibly we will be for God: under hand we seek ourselves: so the planets in their daily motion from East to West, move as the fixed stars, but they have another motion of their own, which is creepingly by stealth, and more unperceiveable than the other. Use. For the use of this point, let me turn the words of the Text once more upon you, by way of exhortation; Purify your hearts, ye double minded, cast out those dividing lusts, policies, ends, which draw you away from God; and pluck off those false byasses of self-interest, and selfseeking, which cause you to wheel off from the true mark or scope of all your desires and endeavours: you will be found faulty, if your hearts be divided, Hos. 10. 2. simplicity of heart is of great account with God; there is asinina simplicitas, & columbina, the simplicity of the ass, and of the dove; the former is a defect in the understanding, the later is the grace of an honest heart; and this sure is that which is of esteem with God. In matters of judgement and justice between man and man, you are to have two eyes, to look both ways but as they that take aim shut one of their eyes, lest the sight should be distracted; so in your aims and ends, your eye is to be single, in intending God, and not self: let Christ increase, though you decrease. The greatest matter above-board, and which all men's expectations and mouths are full of, is the settling of Religion and of the Church. Religion is, (rerumpublicarum quoddam quasi coagulum) Cunaeus lib. 1. cap. 15. that which caements Commonwealths together, though now it be made the ball of contention, and the great divider of us into parties; we divide it, and are divided, being far more than double minded there about. Oh that God was first set into possession of his right, and that his Tabernacle was pitched, before any of the lots, for our own liberties or interests were drawn. This was the oath that David swore in his afflictions, Psal. 132. 2, 3. He swore unto the LOrd, and vowed unto the mighty God of Jacob. Surely I will not come unto the Tabernacle of mine house, nor go up into my bed. I will not give sleep to my eyes, or slumber to my eyelids, until I find out a place for the Lord, an habitation for the mighty God of Jacob; and this is the first Article in our Vow and Covenant. What the real impediments are, doth not fall within my way: but the self-interests are to be searched out. Not yet, say some, and their reason is the same, with that of the common sort of people, against Enclosures in former times: If every man's own should be enclosed, they should lose their freedom of Common, and that liberty they usurped all the field over, or (as others hope) that after we have turned round a while, we may haply return to the same posture we were in before, and having lost our way in the mist, may come bacl again to the same place whence we set out at first. If any, (say others) let it be a George on horseback that stands at door with a wooden dagger, but keeps no body from going in, the thief passes under his nose into the house, as well as the trueman. Not this, say some of those that are toward the law, for then haply many contentions might be quenched at the bottom of the chimney before they flame out at the top: and such may be the want of grist, as it may tend much to the hindrance of their Mill. Nothing that's one, say the Libertines; for we have gone lose so long, that now we cannot go straight laced. It's irksome to wild birds to be cooped up in a cage under Discipline. Those that have been such Proficients, in the school of liberty in a few years, as to commence Teachers and Preachers of the Word, or have grown to be such illuminates, as they pretend, will no more re joice in, or accept of a Government which may degrade them 〈◊〉 resolve them into the first matter o● elements of their composition, than Soldiers of fortune (as they are called) can rejoice in a Peace concluded and settled. There might be 〈…〉 such like end and 〈◊〉, which carry 〈◊〉 with men, and are the causes of our division, which would in great 〈…〉 quenched, if the game was played on all 〈…〉 of heart: let 〈…〉 self-respects which die close 〈◊〉 that we may find the head of that Nilus which thus overflows the banks. That double mindedness which keeps us at distance from God, doth also keep us at distance from one another, and therefore that we may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Phil. 2. 2. of one accord, I do for my own part conceive it much ●●●●●cing, that whatsoever touching 〈…〉 of the Church, shall, pass your hands ●● may but 〈…〉 thereof go forth into the world, 〈…〉 ded with the reasons and grounds of it: for doubtless, the reason which induced you to set the stamp of authority upon it, will a ●●le much 〈…〉 it pass currently with others. You know, the Gorgon's head which struck all men dumb in former times. The Church, the Church, is not likely to have the same operation now, in this seeing and searching age: though men will willingly be subjects to your authority, yet also, as they are men, they will be slaves to reason. There is in your hands already (Renowned and Honourable) something which was printed by your appointment, for your satisfaction, in one main proposition, which if it might see the public light, might give light to many who are yet in a cloud or mist. So much for this point. There is yet a second, arising from these words: Purify your, hearts, ye double minded. And that is, Doct. 2 A double-minded man through the uncleanness of his heart, keeps at distance from God, and God keeps at distance from him. He that is biased with some predominant lust, cannot close with God sincerely, universally, neither will God impart himself to such a man; For let not that man think that he shall receive any thing of the Lord, James 1. 7. would any of you settle an acquaintance or friendship with a known Vertumnus, that will be a parasite at one time, and a Judas at another: God it choice of his friends, he owns not such as serve their lusts, and are in heart divided from him. I have no time left me for this point as neither for the consideration of both parts of this Text in connexion together: clean hands, and pure hearts: nor lastly, for the consideration of them both, with reference to our drawing nigh to God, and his drawing nigh to us; wherein I might have shown you how communion with God, and the power of godliness are linked together; Draw nigh to God, and he will draw nigh to you: cleanse your hands, ye sinners, and purify your hearts, ye double-minded. FINIS. THE HEARSE OF THE Renowned, THE RIGHT HONOURABLE ROBERT EARL OF ESSEX and Ewe, Viscount Hereford, Lord Ferrer of Chartley, Bourchier and Louvain, sometime Captain Lord General of the Armies raised for the defence of King and Parliament. As it was represented in a Sermon, preached in the Abbey Church at Westminster, at the Magnificent Solemnity of his Funeral, Octob. 22. 1646. By RICHARD VINES. Eccles. 12. 5. Man goeth to his long home, and the mourners go about the streets. Published by Order of the House of Peers. LONDON, Printed by T. R. and E. M. for Abel Roper at the Sign of the Sun against Dunstan's Church in Fleetstreet. 1646. TO THE RIGHT HONOURABLE The House of PEERS Assembled in PARLIAMENT. Right Honourable, I Have performed what service I am able to the memory of the renowned Lord, deceased, And to the Commands of that Right Honourable and Noble Triumvirate which gave being to this Sermon. And to your Lordships by whose Order I have adventured upon this Publication: All men (except such whose either morosity or malignity doth account, vetera in laude, praesentià in fastidio) must acknowledge the worth, the valour, the faithfulness which lie under the Robes you wear, and that it is not a mere borrowed Opinion which makes you Honourable, but the reflection or rebounding back of that upon you, which went first out from you: But this Sermon will teach you, that Titles of Honour are written in dust, and that Princes and great men must fall, their very Monuments are mortal, and will in time be found as Archemedes his Tomb (by Cicero) in vepretis, overgrown with Thorns and Briers; and that light of memory which shines after your Sunset, is but like the Moon which wanes also by degrees: No glory that's woven in the finest Tapestry of this world but will lose colour, decay, and perish, but saving grace and the knowledge of Jesus Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a possession for eternity, your zealous agency for the Church and State will carry you as far towards Immortality as any other Chariot in this world. It's as much as nothing when one can say no more of a man than is said of some great ones, that they reigned and died. The Gen. 36. 33. Lord give you hearts actuated with zeal for God, together with a right temperament of counsels, knowing that you are over a people who (as Tacitus saith) nec totam servitutem pati possunt nec totam libertatem, and if your fall do come before you see, or reap the fruit of your labours: The Lord make you such as may take comfort with you, and leave Honour behind you, so prayeth Your Lordship's most humble and unworthy servant, in and for Jesus Christ, RICHARD VINES. Die Veneris 23. Octob. 1646. ORdered by the Lords in Parliament assembled, That this House gives thanks to Master Vines for the great pains by him taken yesterday in the Sermon he preached at the solemnisation of the Funeral of the Earl of Essex, deceased: And he is hereby desired to Print and Publish the same, which is not to be Printed by any but by Authority under his own hand. Jo. Brown Cleric. Parliamentorum. I appoint Abel Roper to print this Sermon. Richard Vines. A SERMON PREACHED At the Solemnisation of the Funeral of the Right Honourable ROBERT Earl of ESSEX, etc. Right Honourable, etc. AS that Lot sent forth to attach a particular man, Josh. 7. 16. did move gradatim, and by steps, taking first the Tribe, than the Family, than the House, and at last the Man; atter which manner of progression, though at fewer steps, Jonathan was also taken, 1 Sam 14. 42. So do the tracks or vestigia appearing to your eye, lead you at two or three removes to the most sad occasion of this extraordinary and magnificent solemnity. The Escocheons which are the Index of the Family do speak first, and tell the name of that honourable Family which this Lot hath taken. And this sable field of men, charged with a stately Hearse, honoured with so great a confluence of names and titles of honour granted either by the Sword or Gown, whether Honourable, Worshipful, or Reverend; and that in this place, where the Dij majorum gentium have their Shrines, where the Lions of England have usually put off their exuvias, and where Majesty and highness have laid up what of Mortality they had, doth proclaim him to be some Prince, or great name of that Family, whom the Lot hath taken. But then the Military Equipage, the mourning Drum, the broken Lance, the insignia & Instruments of War reversed, and in a mournful posture; The Truncheon in a dead hand, do speak the very man. It is Jonathan that is taken. And shall Jonathan die that hath wrought so great salvation in Israel? It is (alas) too late to say, shall Jonathan die, This Jonathan cannot be rescued by the love of Israel; therefore I must sadly lay the Scene in one that is already 1 Sam. 14. 45. fallen: for do not ye know that there is a Prince and a great man fallen this day in Israel? 2 SAM. 3. 38. Know ye not that there is a Prince, and a great man fallen this day in Israel? THIS Text presents you with the Hearse of Abner; a Prince and a great man fallen in Israel: This day presents you with a parallel Hearse of a Prince, and a great man fallen in England; both of them magnificently attended with the drooping stateliness of public and universal lamentation. That I may set up some lights about the Hearse of Abner, you may please to call to mind: 1. His Office. 2. His Project. 3. His Fall. 4. His Funeral. 1. His Office was Captain of the Host, or stylo novo, Lord General of the Forces of Israel; it was not so much because he touched King Saul in blood, being Cousin-Germane, as in respect of this high command, that he is called, A Prince, and a great man. 2. His Project which he had upon the Anvil now at his death, was the reducement of all Israel unto the Sceptre of David; herein his Project concurred with Gods; but took rise in him, from an ill or suspicious ground. Ishbosheth doth but question him for familiar usage of a Concubine of saul's (which if true, was in those times accounted a kind of Crimen Majestatis) and this heats his blood, for great Instruments will not be are a check) and thereupon his Stomach brings him off to David. God useth the sins and great Spirits, or animosities, of great men (though they be not carried by Conscience) to bring to birth his own purposes and promises made to his Davids. 3. His Fall; which was by the hand of pretended revenge, but real emulation; the spirit of Caesar and Pompey was in Joab, before it was in them: He could not abide a corrival or equal. Let great Commanders look to this; Ambition is a Planet that must have a whole Orb to itself, and is impatient of Consort. 4. His Funeral; and that was solemn and honourable in Hebron; now the royal City, and formerly the sepulchral of Abraham, Isaac, etc. At which, David was chief mourner, for he followed the Bed or Hearse, verse 31. and he was the Orator that made the speech of Lamentation; as he had before done for Saul and Jonathan, 2 Sam. 1. 19 Now for the Hersebefore you, let us see how fare it parallels with this in the Text. 1. The Prince or great man fallen this day in England was Captain Lord General of the Host of England. There is agreement in the Office and Title; the Text could not be proper to any fallen under our Meridian unto this day: but unto this new star created by the Parliament, and arising in this Horizon, about July 1642. and now eclipsed or fallen. 2. His project is written in a copy fairer than the original, and goes fare beyond that of Abner. The reducement of divided Israel into one hive is somewhat alike in both. But here is no effeminate spark that raiseth the spirit of this great man into a flame; no such cause of his engagement, but the defence of those pupil twins, the two bleeding sisters ready to die in each the others bosom, the liberty and property of the Subjects of England. 3. His fall is clear of the disaster in Abners' story; he falls not by the hand of some unworthy and villainous desertor of him, made bold by his vanquishment or flight, as Pompey did; nor by the just fury of an oppressed Senate as Caesar did; nor by the arts and stratagems of a treacherous death as Abner did; The hand of Joab is not in all this; but by an Euthanasy (which Augustus wished for) a fair death. He died in peace. 4. His Funeral for the state of it certainly over-matches the pattern. Here are the two Houses of Parliament, the map of all England in two globes, pouring out their sorrows, and paying their kisses of Honourable farewell to his tutelar sword. The Princes of the Land that quarter with him in in honour and in blood, do quarter with his hearse this day in black and mourning. The flower of the renowned City of London (far surpassing the meanness of Abners Hebron) do trail their tears after his Hearse, and are come to put upon him their civicam coronam, their civicall crown of Honour, propter servatos cives for their saved Citizens. The reverend Judges and the Worthies of that gown, do present the mourning tears of the laws that pay this tribute for their freedom from all Antinomian prerogative. The honourable soldiery, those great names which while they wore his Orange in the field, could have daunted death itself, do now in change of colour weep over him (and what marble weeps not in such change of weather?) David that could take a lion by the beard, yet weeps at the Hearse of Abner. The gown also hath its rank with the sword in this great Army of mourners. The Assembly of Divines whose prayers he sometimes valued and requested, need not be distreined for their contributions of tears & grief, they must wrap up in a cloth, and lay up behind the Ephod this Goliah'-conquering sword in memory of a very cordial and noble Patron. Lastly, what should I say of those stars that come not into any constellation. I mean persons of quality not within the ranks, yet within the line of this Lamentation, together with that infinite multitude of all sorts, from Cedars to the hyssop, that do not only come to fill their eyes, but to empty them? I must conclude, to say as the crier of the Ludi saeculares at Rome, (which were but once in a hundred years.) Come and see that which ye never saw before, Plin. l. 7. c. 28. nor shall ever see again. If yet it be replied that Abners' Funeral hath one point or two of State above us, David a mourner, David an orator. I say but this; The tears of David were at this time in great part Compurgators of that suspicion which he might lie under; of having a finger in that wherein Joab had his hand, which kind of tears we have not, nor could wish to have, though David's; only in the orator, David, that made the speech we are exceeded; and I am glad that such a State as this is inferior and deficient in nothing, but that wherein my poor service lies. By this unparallelling parallel, you may easily see that my discourse will be divided between two noble Generals: and first let us come to the Text, wherein David speaks something of the dead, and some thing to the living. Of the dead. That a Prince and great man is fallen this day in Israel. To the living. Know ye not. It concerns you to Vatablus in Annot. know, or I would have you take notice both of it, & that I am weak this day, though anointed King, and that the sons of Zeruiah are too hard for me, so that I cannot execute justice at present upon the bloody hand that hath given us this stroke. Concerning that which is spoken of the dead, therein you shall find the reason or spring of the tears of this lamentation. A Prince and a great man fallen, and fallen, this day in Israel. This day in- Israel hath the Emphasis in it. In this nick of time wherein Israel was upon the point of reducement by the agency and useful contributions of this great man, who seemed to be the only Pilot that could have put the ship into quiet harbour, or at least a very great steersman in the work. This day is he fallen, and so Israel, if not more alienated by his fall, yet remaineth in distraction and unsettlement: and this day wherein I cannot give them just reparation, if they should demand it of me; if any shall deny that there is any accent or emphasis in the word this day in Israel, do but borrow the reflection of light from the story, and that will clear it. I shall not crumble that I have to say into literal and syllabicall minutes, lest I be of their number: qui Gallius. Doct. verborum minutijs rerum frangunt pondera, but will draw up the matter into this theme or head; The fall of a Prince and a great man in the time of his agency and usefulness for the settlement of the distractions of Israel, is just reason of a sad and solemn lamentation. This point I will open by parts, and those words. Know ye not, shall bring up the uses of it, in the rear. 1. The subject of this lamentation is a Prince and a great man. Prince to our English ears, sounds the first masculine branch or surcle shooting from the stem of Majesty. But the Scripture which speaks no Treason, gives this title to Captains in War, and generally to men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in headship or power, whether Military Judg. 4. 2. 2 King. 9 5. or Senatorian; yea, though a man be but the foreman of his rank. Great man is a note of some singular eminency above the ordinary trees of the wood, and is a title given 1 Sam. 25. 2. even to a Nabal that hath 3000. sheep and 1000 goats, which is the meanest rank of greatness. But where a great man is added to a Prince, it may well import as much as magnificent, a man of powerful interest, great valour, honourable achievements, noble activity in his place. Magnus is an addition or hatchment by which Alexander, Pompey, Carolus, etc. have been surnamed, for their great services or exploits. So that a man by his orb or place he is set in, is Princeps: but by his influence and beams of worth, raying from him upon the sublunary Commons, he is Magnus. It is an excellent conjunction, a Prince and great man. According to style of honour with us, a man may be noble by birth, descent, or blood. And though I be none of the new Swissers, that could wish Princes Cantoned into the common level; yet I may put you in mind that Antiquity of Race is but a Moss of time growing upon the back of worth or virtue: And if a man carry not the primigenial virtue with him, which first made his race noble, he is but a flower by change of soil degenerated into a weed, as having nothing in him but the wax or matter, without the form and stamp of Nobleness. And you know also that Nobility is often times the creature of a Prince his fancy; which when there is no intrinsical worth to be the supporter of it, is (as Cap. de Nobilitate. Charron saith) but Nobility by parchment. It's a brave consociation, when the goodness and activity that makes you great, is as high as the place which makes you Princes: for if that crazy fancy take a man which possessed some great ones; they would be called Gods, and personate an ostentation of greatness above men; it may bewray pride & madness; but can never so far deceive the sense of underlings, but that they will say as the Cobbler did to Caligula, in that state and humour, that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great. I cannot teach you to be princes, Fortuitum est; but I can tell you how to be great men: not great in the glass which Parasitical flattery holds before you, but indeed; and that is thus: Fill the sphere of your activity, the Church and State, the Town or Country, with the powerful and benign influences that flow from intrinsecall worth: make the times the better for you: Constrain by your example your inferiors to know God, and reform their Families. Let not Profaneness hid itself under the wing of your patronage, nor lessen itself by the greatness of your examples. Impartial & speedy Justice, with sweet refreshing Mercy, will make you great men in the Commonwealth; Zeal and Sincerity for God and his House, will make you great men in the Church. He that will be a great man, must draw his lines to the centre of public good: private ends never make a great man. 2. The subject of this Lamentation is, one Prince, one great man. Ye are called (as some interpret the word,) the Corners of the people; the Shields, the Gods, the Saviour's, the Shepherds of the people, the Ministers of God for Good, Benefactors, etc. Now the fall of one great Tree makes a great gap in the hedge; the Eclipse of one of the greater ruling Luminaries benights the world. Our Lives, Liberties, etc. are all bound up in you: we poor men steal into our Graves, with no greater noise than can be made by a branch of Rosemary, or a black Ribbon: No body takes notice of the Gloeworme, that goes out in the hedge bottom: No Comet or Prodigy, or Earthquake tolls us the knell of our departure; but one of you is carried forth by the tears all ISRAEL, provided that you be what your Names import, public men, common Sanctuaries of the oppressed, Cities of Refuge, Altars of protection; for otherwise you may be such as that your death would be more worth than your lives, and then, though you may be able to put men into black, you cannot put them into mourning: Your death cannot be worth a tear, when your lives are not worth a prayer. 3. The subject of this Lamentation is, a Prince & A great man fallen. Death is a fall from every thing but grace: some do fall from a higher Scaffold; great men fall divers stories, from Honour, Riches, Offices; others from the surface of a level ground, having nothing to fall from but naked life. Saints die, the gods do fall: I need not stand to prove it, there is not one of you great men, but shall be the proof of this point shortly. The Law of Death runs thus: All Honours, Titles, etc. to the contrary, in any wise notwithstanding: & there is no Prerogative to check this Law. I will not garnish this Deaths-head with fine fragments of Poetry, and such stuff: nor would I at all set it before you as a standing dish, were I not surrounded with so great a Corona of Princes and great men: and haply some of you may be of Lewis the Eleventh his mind, that charged all about him that they should not name the terrible word Death; which yet you must hear of; for it is the way of all the earth; the house of all the living; your long home, or house of perpetuity: of which its said, Job. 3. 14. 1 King. 2. 2. Kings, Counselors, Princes, small and great, are Job 30. 23 Lucian necy there; and there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: their bones and skeletons have no Inscription or Titles of Honour remaining on them. The way to this house of all the living, is (as one saith) sanguinea, or lactea; the bloody or the milky; that is, the common natural, or usual way. The former is trodden by great men: the Prince in my Text was sent home this way; and so was the first man in the world that died. The Sword hangs in a hair over the heads of great ones, who are often cut off by the hand of emulation and animosity. That Adrian the fourth. Acts and Monum. slaughter-house of Rome (where it hath been practised by the Popes themselves, who (as one of them said) do rather succeed Romulus, making his way by blood, then Peter) hath sent out cruel. Emissaries to cut off famous men by a meritorious knife. How happily may you the Worthies of our Israel call to mind the goodness of that great God, who hath bound the hands of such assassinating bloodsuckers from executing their fury upon you, all this while, that you by renowned industry and zeal, have given provocations to Rome and Hell. The Common way is trodden by you great ones too: for ye Gods do die, and ye Princes shall fall like other men. If you run your Genealogies high enough, you will find yourselves but as other men, in the fretum or narrowsea of Mankind that divided the two Ocean worlds, the Ark of Noah: and thence if ye hold your way upward, you will be found the sons of Adamah, common dust: And you that are the highest dust, raised up a puff of wind of Honour above other men, are laid, like the small dust, with one drop of rain. There is a great Arbiter of all things, that can thunder the proud Emperor under his bed, and write the great King at three or four words into trembling: That can send Adrian the 4th. Acts & Monun. a Fly to fetch the Triple Crown before his Tribunal, and make a hair, or the kernel of a Raisin, as mortal as Goliath his spear: That can unspeake the whole world into nothing, and blow down a great bubble with an easy breath: That by drawing one nail, can throw down the stateliest building, and undress your souls by unpinning one pin. If he take the Bridle off the head of that fire that's in you, it presently burns you up, By a Fever. If he lose the water, it drowns you, by a Dropsy. If he lay his hand upon your mouth, he takes away the airy difference between sleep and death. He saith to Moses, Go up and die: and it follows after, Moses my servant is dead. Every man hath a day 1 Sam. 28. 10. which is called His day: and death never makes return. Non est inventus in baliva nostra. 4. The subject of this Lamentation is a Prince and a great man fallen in the time of his agency and usefulness for the settlement of the distractions of Israel. It was a time that the promise of God to David was at the birth, and the Midwifery of Abner was offered. Let Abner otherwise be what he will for a man. God may use an Egyptian midwife to bring forth the child of an Israelite. But this great man falls in the very nick of time, before the good issue of his designs. Let me point out this Observation to you: It's not unusual, that great bvilders catch a fall when they are upon the scaffold about their work. Oh how it amazeth the faith of God's people, when the star that led them out of their own Country, goes out of sight before it have brought them to their journey's end. That youngling world of Reformation in Luther's time, had a sore temptation, when it must see the fall (as I may say) of the elector of Saxony and others that were pillars of hope. Moses must live no longer then to bring Israel into the plains of Moab: himself is allowed but a prospect of that he hoped to have enjoyed, and to have brought Israel into We are not without precedents: our eyes have seen some of our greater lights eclipsed, pleno orbe, when they have been at their Full. The great God that hides his Counsels, knows his Works from the beginning to the end, and he takes off such Instruments that he may show that he doth not need, is not tied to any tool: for he made the great world without any. When he saith Faciamus, he speaks to himself alone; not to himself and man. Thus he makes way for some other Providence to come upon the Stage, and brings about his Work by a more crooked Instrument, which we imagined should be done by a straight one. So Israel is speedily reduced to David, though Abner fall. Or he humbles his people just before his promises take effect; and first strikes them dumb before he open their mouths in a Benedicite; that the lowliness of his handmaidens may break forth into a Magnificat: or the time is not yet come that Israel is to be brought out of Egypt: and therefore though Moses begin to rescue the Israelite, and slay the Egyptian, yet he must flee for it, and be hidden for Forty years. Or else he pulls the stool of our confidence from under us, because we sit down upon it: or else pulls up the ●luce of some judgements which have been hindered by some Lot or great man, or whatsoever it be. We see that God writes the Names of our best and greatest men in the shell, and takes them away by a kind of Ostracism. All the help, hope, and comfort is, that God hath all instruments eminently in himself, and can raise up a joshua in steed of Moses. Wherefore if his Disciples cannot cast out the evil Spirit, let us come to himself, and make ourselves as sure of his Word by faith, as he is sure of his word by promise; for though joseph die in Egypt, yet he lays his bones at stake, that God will surely visit his Israel, Gen. vlt. ver. 25. 5. All this that hath been said, a Prince, a great man fallen at such a time, is just reason of sad and solemn lamentation; and therefore David and Israel is in this mourning posture: such a man whose influence had a large circumference or sphere while he lived, is followed by an honour and sorrow of the same compass when he dies: You Princes and great men, death will tell what the world thought of you; while you live (it may be) Sycophants & flatterers lay their eggs in your ears, and hatch monstrous opinions in you of your greatness. Such Books usually build in the highest Trees and on the other side, envy & detraction may breathe upon the glass of your reputation, that it shall not (while you live) report so clear an Image of you, but death will make thorow-lights in you; that you shall be seen on both sides; sorrows will not, cannot be tongue-tied; you will then begin to reap your due. Then the world breaks out into these expressions; He was a brave man, He was a great Courtier, that could not be kerbed with a white staff, to be of counsel to subvert the freedoms of his Country; He was a Captain that could draw a line, but not to the ignoble centre of his private ends; He was a Justice that would scatter the drunkards from their Alebench, and did not understand the language of a bottle or a basket; He was a Nehemiah, whose kindnesses were great which he shown to the house of God, and the Offices thereof; He was a Minister that could not only thunder in his Doctrine, but lighten in his Life; He was a Papinian (a great Lawyer) but he would not defend Imperial and arbitrary exorbitances, though he died for it; He was a man that appeared & stood for the truth, and for God in the worst times, when the Summer birds were hidden in their hollow Trees; He was a man firm and fixed, and studied not the neutral art of putting off the cap to one, and making a leg to another. And is not this a brave Echo, are not such men worthy of the Honourable tears of Israel? or else Israel hath reason to mourn for the senselessness and stupidity of their own hearts. And for the State and honour of mourning, it is an ancient solemnity credited by time, and great examples, yea, and almost the common sense of mankind. For both Egyptians and Israelites concur in weeping for Jacob, whose Exequys were performed in great Equipage when he was cared out of Egypt; and not to instance in more examples, it's said of Hezehiah, that all Judah and inhabitants of Jerusalem, did him honour 2 Chron. 32, 33. at his death, and laid him up in the highest Cell of the Sepulchers of David's sons, such is the convictive Majesty of goodness, that this idolatrous-hearted people follow their great Reformer to his grave with honour. De purgat. lib. 1. c. 3. In vain doth Bellarmine go about to prove out of these solemnities, that they are done ad juvandas animas. We find no Law of sacrifices for the dead, these expressions are but civil indices of honourable sorrows, a debt owing to Worthies while they lived, and the remainder paid at their death: Like the after-beames of the Sun, which follow him to his bed; and we were unworthy heirs of their famous acts, if out of their own goods we could not allow them answerable interment; and if any Cynic in his morosity shall say, that it matters not, humine an in sublimi putrescat, Let him enjoy a Philosophical rotting in what ditch he please; we know, there is the burial of an Ass; the graves of the common people, which is something above that 2 Chron. 21. 20. and higher yet, there is a burial in the City of David, but not in the Sepulchers of the Kings, and amongst the Sepulchers of the Kings, There are lower and higher Cells. Honour will follow after worth and merit even into its grave. We do not lay up the carcase of every Coal-ship with that respect as that of Drakes was; though confessedly the one must rot, as well as the other. So much for the opening of the point; Now I come to the words, Do you not know, by their hand to serve in the uses of this point. 1. Know ye not, You Princes and great men that ye must fall. 2. Know ye not, You lower Shrubs, that these Cedars must fall. For you that are Princes and great men, I may say of you as X●rxes weeping, said of his vast Army, within these few lustres of years, there shall not be one of you standing, but all fallen, and let me set this deaths-head before you: For I have no other dish, nor am I likely ever to entertain such a Tablefull of so great guests while I live again; let it therefore, First, Humble you, and give me leave to follow the chariot of your greatness, with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, remember that you must fall. Greatness hath need of some correctives. You are such Pictures, that if one stand of the one side of you, You are Gods; but if he look upon you on the other side, You are men, and must die like men: this takes you one step lower; nay, we may go lower yet; For man being in honour without understanding, is like the beasts that perish. We are all proud; pride is the shirt of the soul, which it puts off last when it shifts: And every rising ground of authority or power, makes us rise in thoughts. The very bramble, if it get a snatch of authority, will be talking of his shadow. Oh that you had the meekness of that Moses, whose face did shine, but he knew not that (I speak this by allusion) the skin of his face did shine. I would that but every tenth thought of your rising, was accompanied with one thought of your falling: And yet you have more reason to have death in your eyes then other men, because the Venice Glasses, and China mettle of your fine and tender bodies, will not abide so great a stroke as other earthen pots of courser mettle; I will not offer to you those compliments with death, whereof we read good store, in use among great men; as the boy that cried, Memento te mortalem; or that, of presenting several sorts of Marble to the Emperor upon his Coronation day, that he might then choose which he would have for his Tomb, etc. But let me press the sense of your falling condition to humble you. I do not mean by humility a moral familiarity or courtesy toward those of lower rank, which yet is a graceful condescency of Greatness: But I mean, a stooping to the reproofs of the Word of God, brought unto you by the Ministers thereof, who are but earthen vessels like yourselves: Submit your cheek to reproofs, for your own sins, and of your Families. Let not your iniquities take sanctuary in your greatness; Frown not your Chaplains into a meal-mouthed baseness, so that they dare no more make a dark or obliqne reflection upon your darling sins, then take a Bear by the tooth. If you will bleed out your ill blood, you must pull off your Velvet sleeve, and let the arm be bare to the point of the knife: Keep no State against God, though he speak thunder and lightning by the mouth of dust like yourselves. A man never makes worse use of his greatness, then by it to cast a muzzle over the mouth of sound and searching reproofs. And it is a just judgement of God upon such men, that they should have Prophets, that will say to Ahab, Go up and prosper. Secondly, Quicken you to activity in your places while you live, that you may serve your generation according to the will of God before you die, and see corruption; otherwise, you are but blind lights in golden Candlesticks: You are in great debt, both to the Church and Commonwealth, they have trusted you with all they have, and your bond is good; but yet be not offended, if they call hard upon you to pay your debts, for you are mortal men, and we know not what Heirs or Executors you may leave behind you. The Creditor is oftentimes broken in the Debtors death; Get death into your minds, and it will put life into your actions; what you found made of poor Brick, leave in stately Marble, and be not like many, who while they are rising, appear very active and stirring men; but when they are up do freeze into a benumbed slowness, like Bells that strike thick when they are rising, and afterwards when they are at full pitch, are set; put yourselves on with this spur, I must shortly die: How should I live fruitfully? The night will come, how should I labour while it is day? I wish well to things that are good: but (Bene cogitare est bene somniare) a good thinker is but a good dreamer; nothing more sads and dulls the heart when one comes to die, than his neglect of such opportunities which Gods providence, or his own place have put into his hand of receiving & doing good. Nor is there a sharper corrosive, than the reflection upon those days and times that have passed over him, Male, aliud, nihil, agentem. The highest hills are the barrenest ground, and I would that saying did not so truly square to great Ones (that is) that the goodliest Trees, as Cedars, etc. do either bear none, or the worst Fruit. Great parts and abilities without exercise and putting forth are but secret and unknown Mines of Silver and Gold, which lie hid in an unfruitful and unprofitable soil. And therefore, you the great and Noble Worthies, in whose hands are the Public Faith, the Public Mercy, the Public Justice, and the Public Peace; be good, and (let your goodness make you) quick dispensers of what you have in Stewardship, because the time is short, and the word red rationem may be given suddenly, look upon us as mortal men, who shall not live long to receive, and upon yourselves, who shall not live long to give the fruits of your hands. And because the Occasion invites me, let me propound an object to your charitable justice, that is, the relief of those great sufferers who have been great doers, I mean the first adventurers with this great Commander, when he first cut through the Alps. As for the great and doubtful matters that are under your hand, I would not be thought so rash, as to wish you to precipitate: A Pilot among shelves and rocks may be too quick; A Cunctator sometime saved the Commonwealth; only thus I may pray, that when the Haven lies fair before you, and is without bar, you may fortiter occupare, set in stiffly, lest new waves, raised by cross winds, carry you bacl into the Main again. 3. Arm you against your fall, that the day thereof may be to you (as the Passion-day of the Martyrs was called) the birthday of Eternity. Nequaquam morte mortemini, was the inlet of our sin and misery, & keeps the door open to sin still; The Epicure hath his Armour against death: a senseless consideration of it, as of a nothing, or a not being. The great Spirit hath his Armour too; A contempt of death out of principles of Valour and Honour; but neither of these Armours can keep the arrow from the quick; There is a terrible clause in the Statute of dying, And after that the judgement. Nor yet will I go about to arm you with this meditation, that we shall have a shorter journey from death to life again, than we had from not being, unto life, or that which is cited by Gerard out of Luther, that all the time that hath run, or shall run out from the beginning, to the end, shall seem to Adam when he riseth again, but tanquam somnus unius horae, as the sleep of the body for one hour; But if you will break the fall, which else will break you, than you Gods must become Saints (for all Gods are not Saints) the death of Saints is more precious than the death of Gods; Grace is special bail against death, there is no gall and vinegar in it to be drunk by them, for whom Christ hath already drunk it: Death (saith the Apostle) is yours, because contributory and subservient to your happiness; That life which is hid with Christ in God, is out of the reach of death, our Saviour proves Abraham to be living, because God had long after his death, said, I am the God of Abraham. Those that are confederate with God in Covenant, must always live, that the Covenant may not be dissolved by the death of the one party. There is a way then to break the teeth of death, and to be immortal: Have God for your God; labour to have something in you that is immortal besides your very souls; lay up for yourselves a treasure beyond the sea of death, that when this membrana dignitatis (as Seneca calls it) a thin skin of honour breaks, you may not be quite bankrupts; every your souls with the power of godliness, which is profitable to all things. The place of Princes, the magnificence and great works of great men; The faith and godliness of poor men do make a rare composition. Do not in stead of disarming death, arm it rather against you, by putting a sword into the hand of it. The more service that you may do by the advantage of ground you stand upon, the heavyer will your accounts be, if your greatness be made a Stage and Theatre for to act the parts of luxury, lasciviousness, oppression upon. What difference is there between such gods, and those in Homer, of whose drunkenness and adulteries there is frequent mention; let me speak one word to you, young noblemans, and Gentlemen, Learn you the way of godliness, that may free you from the looseness and vanity incident to greatness; for when you have given florem Diabolo, the flower of your time to lusts of youth; your fall may come before you can so much as give faecem Deo, the dregs thereof to God. I conclude this point with that which one observes upon Gods seeing all the works that he had made, that they were very good, for then immediately (saith he) followed the Sabbath, or rest of God, which (though our salvation be not of works) may signify thus much to you, that when you shall come to a retrospect upon your ways and works, and find them so empty of, and contrary unto God, there can be no expectation of a Sabbath or rest unto your souls; and therefore, wash ye, make ye clean, etc. Isa. 1. 16, 17. The second, Know ye not, is spoken to you, the lower shrubs. You are to know that your great men may fall in the very time of their usefulness and service for your good. In their loss, bewail your sins: for though you feel not the stroke while the wound is fresh and green, yet afterwards you will find the want of such as are worthy instruments, when we expect they should do great things; God by taking them away, interrupts the cast. Put not therefore your trust in Princes, nor in the son of man, in whom there is no salvation; for his breath goeth forth, and in that very day his thoughts perish, Ps. 146. 3, 4. even his projects and intentions for your good, die in the womb, and are abortive. If we lean hard upon the reed, it breaks the sooner, and we are laid flat on the ground. God will not let his people enjoy that long, which they prise too much, some worm shall smite that gourd, and it shall whither; and though many great men are not likely to be blasted by the confidence of the people, yet our sad experience teacheth us, that we smell too much to our sweetest flowers, and so whither them. I Shall now come to the parallel Hearse of that Prince and great man fallen this day in England, of whom, though modesty itself may without blushing speak in a magnificent stile, yet have my thoughts waved me too and fro, it not being easy to be moderator of the Arguments that are for speech; or silence. Not because the matter will surpass the work-manship, and the copiousness of the subject shame, the penury of my expression; but because on the one hand it is argued, that Funeral Encomiastickes of the dead, are very often confections of poison to the living; for many, whose lives speak nothing for them, will draw the example into consequence, and be thereby led into hope, that they may press a hackney Funeral Sermon to carry them to Heaven when they die; especially, if such for whom no file could be rough enough while they lived, be smooth-filed when they are dead: on the other hand it may be said, That though common graves have no inscription, yet Marble Tombs are nor without some Epitaph. Heroical examples should not go with a common pass, but with a Trumpet. David afforded this Honorary to Saul and Abner, and (which is to be observed) he drew not any line in their pictures with a black coal, which yet he might have done, for both of them had too much shadow if he would have used it; but he dealt with them as the Painter did with Antigonus, who had but one eye, he drew his Picture, imagine lusca halfe-faced, and so buried the deformity out of the beholder's sight. Neither is this all, which makes me stand in a slippery place, but the various senses and censures too, which are very likely to be found in this great multitude: Some that hated the sound of his Drums and Trumpets, will not patiently endure the Echo resounding to their dis-affected ears. And some again are indifferently content to hear some good words of his Epitaph, because it gins with Hîc jacet, here he lies; as Caracalla said to them that desired, that some honours might be spent upon his Brother Geta, now dead out of his way: Sat divus (saith he) modo non sit vivus, honour him as you will, so as he doth not live. The most voices will doubtless vote, that it is needless to set up a Candle to the Sun, for his story is yet alive in all men's memories, and the stage whereon he acted it, is yet warm. The truth is, I had rather leave him to the history, which I hope the honourable Houses have bespoken, and to that Homer that shall be the praco of this Achilles. But because his name would sometime have passed me clear through all Guards, and probably hath not as yet lost that virtue; and that this State and presence speaks him with more eloquence, than I, so that I can but run the hazard of being an imperfect interpreter by word, of that honour, which yourselves do speak by signs. And since death hath put him beyond pride, all beyond envy, and myself beyond flattery, what if we make a short Index of his Story, and audit his d●bentur in the mean time, not drawing him in full proportion, but as Ezekiel portrayed the City of jerusalem upon a Tile, which will indeed be more suitable to the posture we are in; for deep sorrows make no long orations, Leves loquuntur curae, ingentes stupent. Since than it must be so, jacta est alea; I shall impose upon myself this law, not to build his Monument of common stones, nor trouble myself and you, to gather such flowers to cast upon his grave, as grow in common fields, nor descend or stoop to any thing which is beneath Heroical. His Nobility and his Nobleness, though they might each of them adorn his Monument, yet the third, which is his Excellency, is the transcendent. For his Nobility; He was sprung of an exceeding fair, an ancient Stem, which doth branch forth into the great and Noble Families of the Princes and great men of England, and he was the third of this Title which was inoculate into that Stem, by Q. Elizabeth of famous memory, But Titles of Honour must die as well as men; and because this renowned stream carries its name no further, I shall omit all matter of Heraldry, as not becoming me at this time and place. His Nobleness was of a high and honourable elevation; He was a man of fixed principles, and of a masculine resolution, of an inviting familiarity in a stately presence; too generous to be cruel, too great a Patriot to be Courted; his compass without trepidation or variation, had constantly stood right to that Pole; the good of his Country, which he kept in his eye, both when he wore the Gown, and Sword: He was fidè Romana & Anti-Romana, of Roman faithfulness, and of Anti-Roman faith: A Senator that honoured his Robes. The tears of England, of his servants, of his tenants, do speak him in a better language than the most eloquent Marble is able: Though tenants tears be no commendation to a living landlord, yet are they credit to the dead. The Character of his Excellency, may be that which David sometime gave to Abner, the great man in my Text; Art not thou a valiant man, and who is like thee in all Israel? When the time was come that janus' Temple must be opened here in England, by the Porter that only hath the key of it, Necessity, and those orphan sisters (before spoken of) Liberty and Property were to choose their Guardian, Champion and Vindex; you the Honourable trusties, looked out for a Dictator, in whose hands you might deposit, the very being, safety, freedom, lives, Senatus populique Romani, of the Parliament and people of England, and happily pitched your eye and choice upon this man, who was stirpe & ingenio bellicosus, One that had honour to give credit to the Cause he undertook, reputation to vindicate his undertaking from contempt of enemies, Interest, whose Drum could press an Army; dexterity to manage the Sword, Counsel to direct it, Valour to use it, & faithfulness to discharge it. And he was the man you then resolved to live and die with. It was the greatest honour in the world, to be credited with the infinite depositum of the life and being of the Parliament of England. And at this time, when you had assigned this Theatre to act his part upon, it was the highest honour to him, that he would undertake to Pilot a Ship so laden with so great a fraught, through the tempestuous and angry Seas which then began to swell and be intractable, when this poor Kingdom, knew not for the most part, how to wear Buff and Steel, until taught by him; in whom that ancient Chivalry and Valour of England (which had left its Monuments in France and other parts of the world, but of later times almost emasculate and grown obsolet) was concentered, and by transmigration had laid itself up in him: He was the man that was to break the ice, and set his first footing in the Red Sea; a Hercules, but not in bivio; a man resolved, when others hung in suspense; fixed, when some stars of greatest magnitude were moved with trepidation, or erratic. That filled the breach, when many lay post principa, & behind the hedge. No Proclamation of Treason could cry him down, nor threatening Standard daunt him: That in that misty morning, when men knew not each the other, whether friend or foe, by his arising dispelled the fog, and by his very name, commanded thousands into your service. Such as were for Reformation, and groaned under pressures in Religion, he took by the hand, and they him: Such as were Patriots, and would stand up for common Liberties, he took by the hand, and they him, and so became the bond or knot of both, as the Axletree of the world upon which both the Poles do move: And this must be his honour alone for ever; for though joshua also do admirably when he comes to it, yet it is Moses that first leads forth Israel by their Armies. Thus he entered, and for his deportment upon the Stage, and the experience he gave of himself, who knows not it? Such was his personal valour, as if nothing but steel had gone to his composition. The instances are famous; In that great battle at Edge-hill, where this Kingdom had her first Crisis upon a Sabbath day, (our wars have now fulfilled above half a week of years) when he had lost a wing yet he flew about, Et nullo discrimine, notam, dux an miles erat; He shown his Army there what a man they had adventured with, in their first Voyage; No, I prae sequar, Captain, but one whose Valour gave the word sequimini me, with whose steel (it's no disparagement to say, that) his for ever famous Chieftains sharpened their edge, and so that hill was made a standing Trophy, your enemies (Right Honourable) from that day begun to take you for a Parliament. I must leave to the large Map of his Story, those many memorables & victories, which bear his name; for even great places do not always find any room in a little Map, and shall instance him but in one other particular, that famous expedition to Gloucester, when we were at a very low water, and this Eagle had then also moulted his feathers, and having imped themwith renowned Londoners, did fight the greatest part of that long march thither, where the then Governor whom I may (borrowing Cicero his word) call hujus Regni Stator, the Stator of the Kingdom of England, (because he took the enemy his horse by the bridle in his full career, and stopped him, and being resolved to sell that City to them by the candle) was rescued before the candle dropped, by this noble Champion, who retreating from that Tropic, fought his way bacl again through hunger and hardship and because this Retreat should not be like an empty field without some charge, He scattered that great Army near Newberry, and to you this renowned City, reddidit Legiones, restored your valiant Legions, and restored England to itself; An unparalleled Expedition. His Faithfulness was like Touch or Marble without any streaming flaw, no Honours, Offices, or whatsoever bears the name of greatness could bribe it. The two Indieses would have been as dirt: He knew the Pole he must sail by, and steered not by a mercenary Compass. He had espoused the Senate and Liberties of England, and was resolved, aut liberare fidem, aut solvere animam. His ends, so far as one may learn the mark by the Archers eye, were not private interests, respects, or parties, to be served upon the ashes of public ruins. Talk of gold to soldiers of fortune, He was Themistocles. A right line drawn from the Centre you set him, would have cut the centre of his aims and ends. Had you fall'n upon such a Merchant as would have been eccentricke to you, and have cauponated the war to raise his private interest, or have put in the great fraught he was trusted with, and consigned the Cargazone, to some Royal Port, oh, what a feral Table of Proscriptions, (like that of Syllae's) might have been set up amongst us; and your lives have been bargained for, and sold as that Triumvirate did the lives of the Senators of Rome. His Counsel and wisdom was such as argued him to be a man that knew conduct, He had a fine finger to find out, and skilful to untie or cut the knot, In foresight of danger his eyes were open; but when he came to execute his Counsels, his eyes were shut against all impressions of fear and terror. His love and respect to the Soldiery, such as became a brave Christian. He would not Turkishly fill ditches, or stop Canon with them. His hand of relief was not shut or short to rescued prisoners. He afforded honourable respect to naked and wounded valour. His countenance paid and armed his soldiers, when sometimes they wanted both: and no wonder if his School bred such a gallant Infantry which had such a Master, and such an Usher. In sum. This Camillus was a second Romulus. His Monument needs no inscription, for his Epitaph is written in the hearts of men. Nothing but ESSEX, the Great, the Valiant, the Faithful, the Parliaments Essex; the Essex of England, and the Tutelar thereof: who added to his Noble Coronet all the Military Crowns, saving that which is called Naval, or the Sea-Crowne, which is due to another most Noble Worthy, more faithful than the Element he was then the Master of. For his death, the Forlorn hope it sent out before it, was but slightly, the Physicians thought him bailable, but death lay in ambuscado in a full body, & suddenly surprised him with a dying sleep, and now we are erecting of his Monument, one of the seven wonders of the World was a Tomb. And if the Noble and Famous men who fought under his Banner, shall please to be set in for his supporters, it will be such a Squadron-Monument as will have no Brother in England, until the time do come (and I wish it may be long first) that the most renowned and excellent Champion that now governs the sword of England, must now lay his bones by him, and then there will be the Alpha and Omega of such a Story as shall render God fearful in praises, doing wonders by the first hand of him that led us through the untrodden paths of the wilderness, and by the second hand of him that hath made Victory (which Homer calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Jack on both sides) to change its name; who if he shall have but one stone out of each City or strong Hold taken by his Arms, to make his Tomb, it will be such a Monument that every stone of it will speak a History, and some a Miracle: Or if that cannot be, it will be enough that he lay his head upon an immortal Turf taken out of Naseby field: God thought Moses, or rather made him the fittest man to begin, & lead Israel forth, and he honoured joshua with the completing of the work, neither doth joshua eclipse the worth of Moses, nor he the worth of joshua; and so craving pardon of my boldness with your patience, I have endeavoured to speak without reflections upon any, nor did I mean to tread on the foot or toe of any man, thereby to raise my speech the higher, as knowing that this Prince and great man needed not to pull down the stones of any other man's Monument to build his, who had enough in his own Quarry, as being (nex●●he Honourable Parliament) that first man from whom we pass to our posterity the conveyancies of our liberty and safety. Et nati natorum, & qui nascentur ab illis. I have no more but this; He lived a good General, He died a General good; and therefore a lamentation to all Israel, and so I leave him in his Bed of Honour, and draw the Curtains, and put out the lights. Only a word at parting, and first my Lords to you, we may know how great the Tree that's fallen, was, by the vacuity or void place it leaves behind it. We look upon you as them that will endeavour to prevent the vacuum by acting from that noble principle which moves to the universal and common good; the loss we have sustained is great, though he never had wore Buff but only Parliament Robes, and they say that when a limb or part of a man is cut off, anima retrahitur, the soul is retracted. I wish the Philosophy may be verified in the retraction of his reality and faithfulness unto you; that so he may remain among you in quintessence and virtue, being as it were divided among you, as they say of Romulus, that he was discerpt by the Senate, when he died, and every Senator got a piece of him. Let nothing that was exemplary in him be put in his grave, that neither we nor our posterity may have cause to write upon his Statue, as they did upon that of Brutus, utinam viveres. As for his Military worth; If any shall apply themselves to copy it out, or some young Noble Spark shall please to go to School to his Monument, their lesson is, Disce Miles militare, Galbaest. Here they shall be taught how to excel, side & armis, How to have mettle in their Coat, as well as Colour; How to carry themselves so, as they may legere exercitum, non emere, win an Army and not press, silence mutinies, or persuade the soldiery with one ●ord Quirites, and in a word how to be an Essex, not a Caesar, who converted his Arms against the Senate, and therefore hath a blot in his Copy to this day. I must conclude with you the most Honourable Senate of England; It would be too much presumption in me to thank you for this Honour of your presence and sorrows; It's a great thing to be made immortal by an immortal Parliament: All the Honour which belongs to your servants and instruments, redounds to you; what they get or receive is but handed by them to you the owners; should we write down but fifty to them, when there is a hundred due, the loss would be yours. It was a stately deportment to entertain the news of this great Champion and Senator his death, as the old Romans used to entertain sad tidings, mutatis vestibus, and to honour your sorrow with an adjournment: This is the way to breed more Essex's: It's Honour that breeds a soldier; Take honour out of his eye, and you cut off the spurs from his heels. My wishes are, first, that you may never have occasion to create any more than you have done by the name of Excellency: secondly, that if you must, there may be such men, with whom in safety you may lay up your lives, and thirdly, that you may have the happiness to pitch upon them. Amen. FINIS. THE Authors, Nature, and Danger OF HERESY. Laid open in a Sermon Preached before the Honourable House of Commons at Margaret's Westminster, upon Wednesday the Tenth of March 1646. being set apart as a solemn day of Public Humiliation to seek God's assistance for the suppressing and preventing of the growth and spreading of Errors, Heresies, and Blasphemies. By RICHARD VINES. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych. There must also be Heresies. 1 Cor. 11. 19 fides habendo tentationem, haberet probationem. Tertull. de prescript. Printed by Order of the House of Commons. LONDON, Printed by W. Wilson for Abel Roper, and are to be sold at his shop at the Sun over against Dunstan's Church in Fleetstreet. 1647. TO THE HONOURABLE House of COMMONS Assembled in Parliament. THe Compass of the subject entreated upon in this Sermon was too large to be surveied in a short time. The nature of Haeresy lies under much obscurity and inevidence. The Infidel who comes not in at all, And the Apostate who goes out at all are visible enough to the eye, but the Haereticke who like a cunning Bankrupt breaks with some stock in his hand, and holds ' some planks of truth when the ship is broken, is more hardly to be known. I have not spoken much about the punishment of an Haereticke, but rather chose to show you who he is then what to do with him. There are good rules for the Church her proceeding against such men, which may also serve very fitly to the meridian of your jurisdiction, as namely, in peccatis evidentiam, in paenis aedificationem; & again, nec cito in apertis, nec unquam in ambiguis, with many other, which lay on the other side of the hedge from my way which was toward the investigation of the nature of Heresy, wherein I hope that what I have offered shall be interpreted with candour, for it was not my meaning to speak thunder & lightning, but to speak to the enlightening of the minds of the auditory, and not to the burning of Heretics bodies; if any man please to compare my language with that stile wherein the holy scripture speaks of false teachers and their corrupting men's minds, I doubt not but that I shall be found not guilty of railing, whereof I have already been indicted in print, but I must make amends for a long Sermon with a short Epistle; and therefore in a word, Be quick (Noble Gentlemen) in settling the interest of Christ in this Kingdom. God hath paid you well aforehand, if that do not set an edge upon you, yet be confident that he hath somewhat behind remaining yet in his hand, which he will not part with until he see your work for him in some forwardness, and the longer the yarn hangs in the loom, the more it is ravelled, you have been told that you have nothing to do in the reformation of the Church, give not the world occasion to suspect that you think so too, but go on with God, and prosper, and the Lord make your way plain before your face, So prays Your most humble servant in Christ Jesus RICHARD VINES. A SERMON Preached before the Honourable House of COMMONS at Margaret's Westminster, on the tenth of March 1646. being a day of public Humiliation for the growth of Errors, Heresies, etc. 2. PETER 2. 1. But there were false Prophets also among the People, even as there shall be false teachers among you, who privily shall bring in damnable Heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. BY a Declaration set forth above Thirty His Majesty's declaration in the cause of C●nradus Vorstius Printed in English. Anno 1612. years ago, King James (of Famous memory) was pleased to let the world know not only how ill he resented, and how much he detested the Vorstian and Arminian Doctrines, then newly borne, and in their swadling-cloathes: but also how solicitously he interposed with the State's General of the United Provinces against their admittance of Vi●●i●s into the place of Divinity professor at Leiden, or into their country; And that he might decline the envy of being in aliena republica curiosus, he bears himself upon that common rule paries eum pr●●●●ius ●rdet, when a neighbour's house is on fire it concerns all in the neighbourhood to look about them, this vigilancy condem● our (I know not what to call it, I wish no worse might be said then) insensibleness and security. For what were those sparks at that time smoking in a remote corner in comparison of that fire which now flames forth at every corner of our house, blown up by that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or liberty of all religions, which may be justly called the golden Calf of these times, Where unto many are not unwilling to contribute their strength & policy, & whose birthday they would not fear to call festum Jehovae an acceptable day unto the Lord. Are not the errors which are rife amongst us, either by infecting persons of place and quality grown into that boldness? or by carrying away Barnabas also crept into that credit? or by spreading fare and wide risen to that strength? that they do face, if not seem able to put into danger of routing, our common faith, public worship, authorized ministry, long and much expected and promised reformation. This to the common enemy is the Cape of good hope, the sound part are afraid lest the truth should come to beg for poor quarter, and be led Captive following the Chariot of triumphant liberty, some think that episcopacy in his pontificalibus may by this means be retrived, and recalled from exile to which it was sentenced by the Covenant, many that are as distant in their opinions as the two poles, yet moving upon one axletree, or tied together by the tails of Common interest, Doubt not but by laying their stocks together, they shall be able to bid fair for a Toleration. And that we might not be left alone to wonder at ourselves, our sympathising brethren abroad do wonder also, That we should be made the common sewreto receive the garbage of other Churches, and that their stinking snuffs should be allowed candlesticks here in England. In this sad posture of things, All men's eyes have been upon the Parliament, and every one saith Is there no balm in Gilead? is there no Physician there? why then is not the health of the daughter of my people recovered? And the truth is neither your diversion by sudden and difficult emergents, nor wisdom in not disobliging any party, hath been able to satisfy the godly jealousies of many, until they espied this day break of hope given to them by your declaration, in which you take notice of a doublebond or obligation that lies upon you. 1. The first is the bond of your solemn Covenant: It will do very much good abroad when men shall see that you feel the obligation of that Covenant which some do widen into such a latitude of sense and consequently into such a looseness, that they may be easily said to keep that which hardly any man can break; This additional fast is an additional bond also. For it cannot be (without further peril to you) both a fast and a lose too. 2. The second is the bond of God's mercies, miracles rather, in bringing you clear out of the fiery furnace and therefore less you cannot do than Nabuchadnezzar, who being convinced, and astonished by the miraculous deliverance of the three servants of the Lord, made a decree that none should speak any a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In paraphr. Josephi. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inepti quid. error against the God of Shadrach Meshach and Abednego, because there is no other God that can deliver after this sort. Dan. 3. 29. I crave leave for this prefaceing, It is only to bid this day welcome, because as it is the first that ever was in England upon this sad occasion, so it is a new and strong engagement and demonstration of your zeal and resolution to endeavour, to drain these fens which have so over spread the face of God's Church. The Apostle in the latter end of the foregoing chapter recommends to christian's the holy Scriptures as the fixed pole and un-varying compass by which they should steer their course, It seems he knew nothing of any such high form of Christians in the School of Christ which should (as I may say) be got above the Scriptures or have learned beyond them. For he commends them who had obtained like precious faith with himself and others of highest rank. 2 Pet. 1. 1. for giving heed to the word of prophecy vers. 19 and as appears by that expression ver. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, knowing this first, He would have it said down as a principle, and set as a strong fort against the battery of all false teachers That no prophecy of Scripture is of any private sense or b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the unfolding or clearing of things dark and doubtful, Mar. 4. 34 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act● 19 39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. interpretation. because it came not by the will of man, but holy men of God spoke as they were carried by the holy Ghost. The settling of this principle, and the fastening of Christians, or as it were nailing them unto the Scriptures; the words of the holy Prophets and Apostles, is the scope at which the Apostle collimes in this Epistle, as himself declares, Chap. 3. vers. 1, 2. & 17. And that it might appear to them how necessary and seasonable it was to stir them up to adhere to the sure word of God, and the true and genuine sense thereof, He foretells the coming in of False teachers and Scoffers, False teachers that would overthrow the truth of doctrine, which is according to godliness, by bringing in damnable heresies, even denying the Lord that bought them, chap. 2. ver. 1. Scoffers that would undermine and elude the truth of God's promises. There shall come in the last day's Scoffers, walking after their own lusts, and saying, where is the promise of his coming, Chap. 3. vers. 3, 4. And because the Scriptures themselves were not likely to escape the c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych. rack, the Apostle gives a double character of such as would crooken it, or make it look d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sylburg. a squint, and they are the unlearned and unstable, and so concludes with caution to all Christians, that they should beware, lest they being carried away together, by the seducement of wicked men, or (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) lawless Libertines of opinion and practice, fall from their own steadfastness, Chap. 3. vers. 16, 17. In this Chapter the Apostle foretells the coming of false teachers into the Gospel's Churches, and describes their doctrines, their destruction, their manners. The doctrines which they teach are damnable heresies, they deny the Lord that bought them. Their destruction is exemplified and paralleled in three terrible examples, the casting down of the Angels that fell, the destruction of the old world, the overthrow of Sodom and Gomorrha. It may make the ears of all haeresie-Masters and their followers to tingle when they hear that the three great and famous monuments of Gods sore wrath executed by his own immediate hand are brought in as examples of his vengeance against that wickedness which above all other pretends exemption and liberty from the stroke of men. Their manners (in the description of which the greatest part of this Chapter is taken up) are drawn out in so foul colours, that every man may make the observation, That monstrous doctrines are accompanied with monstrious lusts. In this verse you have the seedes-men, and they are false teachers; the seed they sow, namely damnable heresies. The crop they shall reap, and that is swift destruction. In the first part which shows us the seeds-men, there are two points to be taken up. 1. That there shall be false teachers in the Gospel's Churches, as there were false Prophets in the Church of old. 2. That these false teachers are they that bring in damnable heresies. Doct. 1 There shall be false teachers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst you in the Churches of the Gospel, as there were false prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the people of God of old. It's seldom seen that false prophets or false teachers will own their own name: go from one to one and ask, are you a false teacher? and there will not be found any; the confident false prophet puts it upon the true Prophet that He is the false. Which way went the Spirit of the Lord from me to speak to thee? 1 Kings 22. 24. which is the false prophet we shall see anon, in the mean time thus fare we are agreed, that there were such then, and that there shall be such amongst Christians under the Gospel, though they that are guilty are wiser than to make such a description of a false teacher, or of haeresy which may hit themselves: but rather will use their sleight to turn the Scripture, as one doth a right hand glove to fit the other hand. False Prophets and false teachers are paralleled, both in their being in the Church, and in their character or description. 1. In their Being in the Church, for 1. As God then sent Prophets to teach his people, Jer. 7. 25. Since the day that your Fathers came forth out of the land of Egypt unto this day, I have sent you all my servants the Prophets, and there were then false prophets also saith my Text. So God hath set in his Church under the Gospel Teachers, 1 Cor. 12. 28. and there shall be also false teachers; then they wore a rough garment to deceive, and now Zech. 13. 4. Matth. 7. 15. they come in sheep's clothing. The Apostle in this Text determines not the false Prophets then to a particular place or time, but saith they were among the people; nor doth he determine false teachers now to any one place or time, but speaks indefinitely, they shall be amongst you. There is no age of the Church free of them: only the last days are most likely to have most of these dregs; and whereas its said of all true Prophets, that they were sent, and of Pastors and Teachers, that God hath set them in, and Christ hath given them to his Church; there is no more said of these in the Text than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They were, and they shall be: they may easily find a Prophecy for their being in the Church, but will hardly find a Scripture-warrant or calling. 2. As the Church of old, notwithstanding those living oracles of truth, the holy men of God who spoke as they were moved by the holy Ghost, and the lively oracles of holy Scripture committed to it, had false Prophets also, who spoke their own dreams: so the Gospel's Churches even in the Apostles times, 1 John 4. 1. and notwithstanding the fullness and perspicuity of Evangelicall doctrine given by inspiration of God, shall have false teachers in them; Who shall come up in samuel's mantle, and putting the Scriptures to the rack, shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as one saith of Philo) force things into allegories and conceited extractions, and make them like Anaxagoras his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drawing every thing out of any thing. For an haereticall wit is a strange Chemist. The truth is, the resisters of the truth, and the seducers in the old Testament are but acted over again in the Gospel's Churches. Here also are the resistings of Jannes and Jambres, by men of corrupt minds, reprobate concerning the faith, 2 Tim. 3. 8. Here are the contradictions of Core, Judas. vers. 11. Here is the doctrine of Balaam, Rev. 2. 14. and here are the false teachers answering to the false Prophets, but yet it is argued by some that the Analogy between the Old and New Testament, doth not hold in regard of the punishment of false Prophets and blasphemers, nor aught to be drawn into consequence now. I would they would rather study to avoid the same sins, then to evade the like punishments: for the greater liberty of Conscience under the Gospel, cannot extenuate the sin of blasphemy, because this liberty is accompanied with greater light. 2. In their Character or description. The Greek which hath great felicity of composition of words calls him in one word a false prophet, whom the Hebrew calls a Prophet, & leaves him by spurious characters or properties to be detected false or illegitimate. A false prophet or a false teacher may be so denominated in a two fold respect. 1. As he teaches or vents lies and falsehood, which is the most usual and common acceptation of the word. jer. 14. 14. Esay 9 15. Ezec. 13. 2. etc. 2. As he teaches without a commission or calling. 1. In the first notion he is a false prophet that teacheth lies, or delivers forth the visions and deceit of his own heart, which he covers over with Thus saith the Lord Ezech. 13. 6. jer. 28. 2. and so fathers his false dreams upon God, and his chiefest aim and care is not to sting the people, but to feed his deluded followers with pleasing things, and rather to tickle than to prick them, Saying to Ahab, go up & prosper, 1 King. 22. 12. or God hath broken the yoke of Babylon, Jer. 28. 2. which was the advantage that Ahabs false prophets had of Micajah, and Hananiah had of jeremy, & this observation the Scripture makes upon them, Thy prophets have not discovered thine iniquity, to turn away thy captivity. Lam. 2. 14. and they think to cause my people to forget my name. jer. 22. 27. Whence it is that they are applauded and that all men speak well of them Luk. 6 26. They are wiser than to mar their own markets by sharp reproofs, as a cutpurse is afraid to touch the quick with his knife lest he lose his prey. The character of false teachers is answerable, they are a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Drus. praet. in 2 Pet. 2. 1. Lying masters speaking perverse things to draw Disciples after them. Acts. 20. 30. and speaking lies in hypocrisy, which they palliate over with It is written, or the name of the spirit, and are therefore called spirits of error 1. Tim. 4. 1. as we are forbidden to believe every spirit. 1. john. 4. 1. that is every doctrine though pretended to be from the spirit, for men are cunning to lay down their bastards at an honest door, and to pin them upon the back of scripture; being like to the false prophets in this mis-fathering of their doctrines, as also in that other thing, which is the bayteing of their hooks with sweet & pleasing baits. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they allure as with a bait through the lusts of the flesh and wantonness. 2. Pet. 2. 18. And they promise liberty ver. 19 which are takeing things, that it is no wonder there are many that follow their pernicious ways. ver. 2. 2. In the second notion he is a false prophet who Jer. 14. 14. Ezech. 13. 6. runs indeed but is not sent, I have not sent these prophets yet they ran jer. 23. 22. They can say I have dreamt, I have dreamt, ver. 25. but they have no mission, and such a one is to be counted a false prophet. b Molin. Vates cap. 4. Sive vera praedicet sive falsa whether he preach true or false; The character of a false teacher is answerable hereunto, he is one that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, self called, or fills his own hand, so that the question is not what he teaches but by what warrant, as Cyprian Cyprian in Epistola ad Antonianum. said once to one that was inquisitive what doctrine Novatian did teach, we need not (saith he) be careful or curious to know quid ille doceat cum foris dear, the like may be justly said of false teachers. It's no ask what they teach since they have no calling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to teach, There are found in the new Testament, (I had almost said in England) False Christ's, false Apostles, false Prophets, false teachers, all these ranks are counterfeited, as he is called a false Christ, a false Apostle, who pretends to be Christ or an Apostle & is not, so is he a false teacher who pretends to be a teacher and is not sent. Nor is it any wonder that when once men do begin to look for a new Christ, or new Apostles, or new Prophets, they should in the next place fall to making of them, that so their seeking may not seem frustrate, but because some are of opinion that preaching of the word is not so much an act of office as of gifts, and that gifts and talents do carry with them letters patents of commission to trade with them, I must crave leave to bestow a few words upon it, because it hath been generally received in the Church that both matter and form, mission and vision, gifts and calling must concur to the constitution of him who exercises a public ministry. For even our Lord jesus Christ in whom all fullness dwells: glorified not himself to be made a high Priest, but was called of God as was Aaron. Heb. 5. 4. 5. and the rule is there given, that no man takes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an honour or office to himself, whatsoever be his parts or abilities, & the apostle saith not how should they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, publicly preach the word, without gifts, and abilities? but, except they be sent Rom. 10. 15. It must not be denied, that every member in the body hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his proper office, Rom. 12. 4. 5. whereby it may contribute to the good and edification of the whole. The word of God that dwells in any, aught to diffuse itself for the benefit of others, in their families, relations, and conversations. The talon which God hath given to every one is to be put forth to use, the Samaritan woman may call out her neighbours to Christ, and the shepeards' may spread abroad what they have heard of him, though they be but shepherds and neither priests nor Levites, but every star in his own orb or Sphere, a Bellarm. de ecclesia militante. diversa est ratio membri & instrumenti publici there is a difference between a private member of the Church, and a public instrument. For all the freemen of this City or corporation are not Aldermen, and the edification of the body by ministry, and by membership are plainly distinguished, Eph. 4. ver 11. and 16. If every Phaeton that thinks himself able may drive the chariot of the sun no wonder if the world be set on fire, I should not doubt to say, that as in some cases Omnis homo miles against a sudden assaulter or invader, every man is a soldier, so, as the case may be, omnis Christianus Evangelista every Christian is an Evangelist, as Edesius & Frumentius published the Gospel to the Indies, and the woman to the Iberians, as the Ecclesiastical story Socrates lib. 1. chap. 15. 16. Theod r. lib. 1 chap. 23. reporteth, And it is said Acts. 8. 4. those that were dispersed by the persecution against the Church at jerusalem, went every where preaching the word, They disseminated the knowledge of Christ, to the ignorant jews and Hellenists. Acts. 11. 20. the circumstance defends the action, if it could be proved that these dispersed Christians were private men and that they preached the word in jerusalem which Mornay du plessis of the Church, ch. 11. was a constituted Church, before they were scattered thence, it would be some thing to the purpose, The noble Mornay puts another case, that if the sentinels be in a dead sleep any common soldier or man, may give the alarm to the City, as when the dogs do not bark the geese do save the capitol, and yet it remains good, that there is an office, in the hands whereof Christ hath lodged the stewardship of the mysteries of God, the word and sacraments, for teaching and baptising are both put into the same hand; It is not a man's able parts which make him the steward of any of your houses, but your committing the keys into his hand. Nor abilities, but commission, which makes an Ambassador, what if a Gibeonite or any other man was able, and had the skill to dress a sacrifice, and perform all the outward work thereabout as well as any Priest, Must he therefore take upon him to usurp the Priest's Office? I think none will say it, No constituted Church either under the Law or Gospel can be denied to have had Officer's appointed for the work of the Ministry and dispensation of the holy things of God; As concerning the Church under the Law who can doubt of it? And for the Churches under the Gospel that they should be constituted and founded by Christ and the Apostles who were sent, (for it's said John 20. 21.) As my Father hath sent me, so send I you) and then that all sending should determine and cease, as if Christ had given Apostles, Prophets, Evangelists, but no Pastors, and Teachers, can enter into no man's head, till sense and reason be first gone out of it; what else should be the meaning of those words, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders, Rulers, Bishops, Pastors, Governors, which are contradistinguisht to the Community of the Church. As the Elders and whole Church Acts 15. Rulers and Saints, Heb. 13. verse 24. Angels and Churches, Revel. 1. 20. and the one sort are said to Rule and govern. The other enjoined to submit and obey them, Heb. 13. 17. for so doubtless Christ hath form this house of his, as other houses are; This City as other cities, this body or commonwealth as other societies. That is, to consist of such as govern & such as are Governed: for otherwise it would be more like a Cyclops den then an ordered family, If any shall say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do signify nothing but one that carries the lantern of doctrine, or goes before others by good example, let him say also that a Master or a father of a family doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1. Tim. 3. 4. 5. give but a good example, to his house, as a very servant may do, or that Joseph was set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Acts. 7. 10. a good example to Egypt, and no more, The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to preach is in the new testament most usually and for the most part appropriated to preaching by office and authority, and when the Apostle saith 1. Tim. 2. 12. I permit not a woman to teach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor to exercise authority (as the word f Docere est actus potestatis. Calvin in locum. signifies) it is plainly signified that to teach in the Church is an act of authority; those then to whom the Apostle commended the oversight of the Church at his farewell. Acts. 20. 28. to whom Peter wrote and charged them with the flock 1. Pet. 5. 1. whom the golden Candlesticks had for their Angels, and upon whom that comfortable promise is entailed, I will be with you always unto the end of the world, Matth. 28. 20. are men in office, not indeed called unto Lordship and dominion, but to a ministry and stewardship which is to be regulated by that most excellent rule and to that only end For your edification and not for your destruction 2. Cor. 10. 8. But this office is undermined and pulled down by piecemeal, stone by stone, as if a man should say this stone is not essential to the house, nor this nor that, and so pull all down at last. This is a stratagem of the Socinian art; It is said that imposition of hands in ordination is but a ceremony, or formality, and in itself a cipher; and being so why may it not be laid aside as well as that ceremony of laying the Bible on the head, which is spoken of in the a Concil. Carthagin 4. c. 2. counsel of Carthage? concerning imposition of hands in the general this I say that it is not a thing to be slighted as an outward rite incongruous to the spiritualness of the Gospel for 'tis one of those which the Apostle calls the doctrine of the beginning of Christ and the foundation, Heb. 6. 1. 2. and for the particular place it hath in ordination, let it first be settled & agreed that the ministry being an office or calling hath some way of entrance into it appointed by him that hath appointed the office, & that there is a separation of men thereunto, or manner of their constitution & ordination, that is, a potestative mission as some express it: and then the modus is to be inquired into as touching which, it is argued that ordination by imposition of hands as contradistinguisht from the election of the people is not essential to the manner of entrance. Essential is a great word. Baptism & the Lords supper are not essential to the being of a Christian or to salvation; so as the privation of them should damn the soul, and yet are of excellent use and clear institution. It may suffice, that there is so much in the word for ordination as that the way of the word in that case is neither to be laid aside nor receded from, nor maimed. The engine planted for battery and overthrow of ordination is the election of the people that is the idipsum wherein the separation of a man to the ministry doth consist, and yet we read of a separation unto God for the work of the ministry by fasting, prayer, and imposition of hands, without any election of people, Act. 13. 1. 2. I am of b Lib. de repeccls. 2. cap. 2. parag. 12. Spalleto his mind that this was not a separation to an office which Paul and Barnabas before had not, but that it was a separation unto God (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) for the work of the Ministry, is clear enough, and what was that work, but the preaching of the word and ordaining of elders. Acts. 14. 23. 24. 25. 26. If any man can show throughout the New-Testament that any did impose hands for separation of men to the office or work of the ministry but only such as were in office themselves, Apostles, Evangelists, Eldership, and these Teachers and Prophets at Antioch, or that the election of the people is the id ipsum of separation, let it be done, or let us have less dictating and less begging, for by the way let me tell you, we live in the beggarliest age that ever was, I mean for begging of the question. And if the mere election of the people be sufficient, what need was there that the Apostle should leave Titus in Crete, for this cause, that he might ordain Elders in every City, Titus 1. 5. For if it be said that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that thou mightest ordain, be no more than that thou mightest look on while the people did it, Then why may not Pharaoh (of whom it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he constituted Joseph Governor over Egypt) be said to look on only, while the people did it. And what need was there that Paul and Barnabas should be separated and sent forth to ordain Elders in every Church, Acts 14. 23. If the Church's election had been the id ipsum of ordination; And why are the characters and qualifications of Elders and Bishops given and described to Timothy and Titus, 1 Tim. 3. Tit. 1. Not so much to the people, by which they should proceed in their elections, as to them who were appointed to ordain them, that they might not lay on hands suddenly, 1 Tim. 5. 22. In which place laying on of hands (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Hebrews) is put for ordination, and so is not election by the people any where found to be. As for Cases and instances of a people cast up in some remote Island or the like: may not they choose a Minister? and he perform the office without ordination? such cases may be form to overthrow any common rule or law of Ministry or Magistracy either. It's said that an a Exceptio firmat regulam in non exceptis. exception strengthens a rule, & overthrows it not, for then there could be no rule of any thing, because every rule hath some exception; set the Heteroclites by themselves, and let the rule stand. If David eat the Shewbread, or the Levites perform that office which belongs to the Priests (2 Chron. 29. 34. with Levit. 1. 6.) in case of necessity; there is no more can be said but necessitas quod cogit, defendit, that which necessity commands, it defends. That the holy Ghost was given by the imposition of the Apostles hands; (I say the Apostles) Act. 8. 18. is true: but no argument against laying on of hands by the Eldership in ordination, for there were divers reasons and occasions of laying on of hands besides in ordination: and other hands were laid on in ordination, than could give the holy Ghost. The Levites had imposition of hands ( a Fagius in Chald. paraph. in locum. tanquam in sacrificium, Numb. 8. 10, 11. as upon a sacrifice) dedicating them to God and his service. And so in the New Testament, it was used for separation of men to the work or office of the Ministry: but there is no miracle wrought, nor is the holy Ghost given, nor any inward grace. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace seems somewhere to be put for office, as Rom. 1. 5. b See Rom. 1. 5 & 15. 15, 16. Gal. 2. 9 Grotius, Beza, Dieu. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Grace and Apostleship, that is, the grace of Apostleship, & in this sense (as Beza saith) if that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or grace be taken, 1 Tim. 4. 14. Then may it be said to be given with imposition of the hands of the Presbytery. As for election by the people, which is by some cried up as the All in All in this point, though I have nothing to say against the lawfulness of it, where it's duly conditioned: yet if any shall plead the necessity of it as essential to the calling of a Minister, I should not stick to say, that there is clearer evidence in Scripture for ordination of Ministers by imposition of hands, then for election by the people. That word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Acts 14. 23. out of which it is expiscate, after a man hath made the best of it, will leave him to beg the question, for there appears in it no act of the Church at all: but whatsoever it signifies, it refers wholly to Paul and Barnabas, who did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordain Elders for the Disciples, and therefore without endangering not only the sense, but the grammar of the Scripture, can no more refer to the people, than c Diatrib p. 6. & page 10. he that affirms that it may, can prove Luke to be an Apostle (as he styles him.) I deny not that Cheirotonia in the d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zonar. in Can. 1. original and first rise of the word signifies a giving vote or suffrage by stretching forth the hand, or an election manifested by that sign, but the use of words, not the Etymology must rule their interpretation; and it is passed all question that the Greek Heathen Authors do use this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generally, to e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych. constitute, appoint, ordain, as is observed by Hesychius, as they do also f So also in Scripture, Acts 1. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reckon or give sentence, though there be no use of counters or little stones: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be chosen to a place, or to obtain a possession, though there be no use of any Lot therein, accordingly to which a man may be said pedibus ire in sententiam, though he have no feet to go upon: but because we would not rest in generals, let us examine what was the act of Paul & Barnabas in this place: for it is plain that they put forth some particular act, g Ephes. 1. 11. when ' its said they ordained for them or unto them Elders, did they ordain by imposition of hands? as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in the Greek Fathers and counsels who may be thought to understand the language) It is not unlikely that those very men that had been sent forth upon this expedition by imposition of hands, fasting & prayer should i● the like manner ordain Elders, for so the very text in hand couples together, ordaining of Elders in every Church & praying with fastings; or did they elect Elders for them? as h Grotius in locum. Grotius seems to interpret it, but those that contend for that sense of the word, to signify election, will not easily digest the interpretation, and the truth is, They that argue the people's election of Ministers, from the election of the seven, Acts. 6. which the Apostles permitted to the people there, cannot easily grant that Paul and Barnabas did assume it to themselves here, because it gives away the question, namely election by the people; or did Paul and Barnabas join with the Disciples in election? If it had been said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it had been something to the purpose, but it is not said they chose with them, but they ordained for them Elders in every Church, And for that which Grotius saith, Credibile est etc. I''s to be thought that the consent of the people went along also, the reason that he gives, namely because in a lesser matter their consent was sometime taken in, quite overthrows that which is contended for ex vi verbi out of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, used in the text, and we know that where the Apostles, Elders, and Brethren concurred in an act they are all named Acts. 15. 23. which as here it is not said so it cannot hence be proved; or in the last place, if it be said that the word translated, ordain, signifies an ordination upon a previous or antecedent election of the people, than ' its clear that election doth not thrust out ordination nor the act of the people justle out the act of Paul and Barnabas, and so that engine works not by this Text, which is so much clearer for ordination than election, as the act of Paul and Barnabas is more express than that couchant act of the people, which is pretended to lie hid in the same word: which if it be taken in one simple sense, signifying either generally to constitute or ordain, and so relate to the act of Paul and Barnabas, (without thrusting into the notion of the word either imposition of hands (which may be made good elsewhere in Scripture to have been used in ordination, or election by the people, which cannot be made good elsewhere) or signifying election by suffrage, and so relate both to Paul & Barnabas and the people, as if they all concurred in election or vote, and that was all they did: both these significations the word will bear, though not the Text: but if it carry twins in the belly of it, and import two divers acts different in kind, and so relate to some act of Paul and Barnabas, differing from the act or suffrage of the people, then must that signification be proved by good examples, lest it be found never to have been so used before Luke used it so: but I hold my hand from further prosecution of this Scripture, and offer to you one observation more, tending to clear the point in hand, and that is out of Acts 6. where it is clear that there was an election of the seven, and as clear, that the constitution or ordination of them was reserved unto the Apostles, vers. 6. Look ye out seven men whom we may appoint or constitute over this business; the people elected, the Apostles ordained, vers. 3. & 5. But the election is not called the constitution or ordination, for that the Apostles are said to do: and how did they do it? vers. 6. when they had prayed they laid their hands on them, ordination by imposition of hands was the constitutive act. The people's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver. 6. and the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver. 3. are not all one: that poor criticism would never have been borne, if the f Diatrib. p. 10. Author of it had but set the words together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people set or presented the elected before the Apostles, they did not ordain them before the Apostles, but presented them to be constituted and ordained by them over that business unto which they were chosen, vers. 3. There is not a more usual word in the a Arist. politic. passim. Acts 7. 10. 27. 35. Mat. 24. 47. & 25. 41. Lu. 12. 14. Acts 6. 3. Titus 1. 5. usually w●●●●he preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying the place or the subject matter of their office & government. greek tongue, to signify the making of a Governor, or settling one into an office or praefecture then this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is also used for the constitution of Elders and Church Officers in the new Testament, which we call ordination. If you please to consult the practice of antiquity in the point of election of Bishop's ab ordine & plebe (as they use to say) by the Church officers and community, you shall find 1. That election was never set so high as to give check to ordination, nor accounted that wherein the mission or sending did consist: but as a preparative to ordination by way of good testimony of the person to be ordained. 2. When you have searched all records (as b Spalleto derep. eccles. lib. 3. cap. 3. they are laid together by a very learned hand) the result and sum will be this, that election had the force only of a nomination, presentation, postulation, or consent, so as a Minister could not be obtruded invitae ecclesiae upon a Church whether it would or no, if they were able to put in a just exception against him, for which end the person to be ordained was first to be proclaimed, or (as I may say) asked in c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Concil. Chalced. can. 6. the Church, for the very reason of Cyprians d Cyprian Ep. 68 Edit. Pam. speech, that the people principally have power to choose the worthy, or refuse the unworthy, is rendered in the same Epistle, that they do fully know the life & conversation of every man. And therefore it is e Diatrib. cap. 11. injudiciously spoken that ordination necessarily follows election: for an irrational or mere arbitrary dissent, when no just exception could be put in bar against a man, could no more hinder a man's ordination, than such a peevishness now a-days can hinder the marriage of one whose name is published in the congregation. Ab ordinatoribus plebs docenda non sequenda, saith Caelestinus. The close of this point might well have been an Apology for speaking so much of it in this place, had not the Text led me to say something, and the necessity of the times, together with the present occasion constrained me to this prolixity. For the office of the Ministry, and the power thereunto belonging, are very much undervalved, and laid very low by many: who differing among themselves in principles, do as in a common interest, join together to cry down and degrade them, In order to a twofold liberty. The one is the liberty of prophesying or preaching, as any man is able to set up the trade: in opposition to which they conceive the Ministers do stand for their own live and power sake. The other is the liberty of their lusts and ways of looseness, and these are such upon whom the fear of the Ministry is fallen, whose Spirit cannot bear too free reproof, nor their courses a too close observation. And hence it is that some of them having learning, do set their wits on work to rout this office and the power thereof, by bafling the evidences of the word, and endeavouring to dispute the Scripture out of doors, which though God hath not pleased to deliver Systematically in a way of absolute precept or demonstrative clearness in every particular, yet aught to be regarded in the hints and consequences and implications which afford foothold to a good conscience, and not to be out-wrangled for our ends and lusts sake, as being the beck of that great God who is able to because us all into nothing, others that calculate by the Ephemerideses of policy, do discover or imagine future inconveniences, which may arise from the indiscretion, passion, weakness of the Ministers, and if they will but go on to play that Cannon a little further, they shall find it will batter and overthrow all Magistracy, or any government that is managed by men; others whose tongues are sharper than their arguments fall foul upon the ministry, and pour triple contempt upon it, in lieu of double honour, never was ministry more blessed and witnessed unto from heaven, by the success and fruitfulness of it in bringing in and bringing up, a people unto God, (though some of their chickens are caught and carried away by kites or have forsaken them, as ducks forsake the hen that hatched them) never more contemned That which the f Collat. Carthag. 3. Donatist objected sometime to Austin is now rife again tu quis es? Filius es Ceciliani, an non? who ordained you, you are the brat of Cecilian, are you not? (whom they pretended to be a traditor or to have given up the holy Scripture to the fire) so they say to the Ministers, whose sons are you? is not your pedigree by lineal descent from Antichrist? is not he the top of your kin? he that hath but half an eye may see the reason why the Wolves would have the Sheep to quit their dogs. The ministry if encouraged and supported to do their duty, will be (next under the Parliament, who, we hope, will do theirs) the greatest bulwark or bank against the inundation of error, haeresy, and blasphemy, whose increase is the occasion of this humiliation; It is the lot of the Ministers of the reformed Churches to be grund between two Millstones, in the first reformation, the popish Champions fell pellmell upon the calling of the a Non missi non vocati non consecrati. Bristol m●tiu. Ministers of the reformed Churches pretending it to be null (ac proinde nulla ecclesia, and consequently (saith b Non ab episcopis ordinati ac proinde nulla ecclesia Greg de Valentia. Tom. 4. disput. 9 qu●st 3. punct 2. in sine. Gregory de Valentia) (the Churches no Churches) because they were not ordained by Bishops. The same conclusion is now undertaken; That the present Ministers in this Church are not lawful Ministers, upon a medium quite contrary, that is, because they were ordained by Bishops, nor are those who are ordained by Presbyters, in much better account with the objectours, for they are in the same line of pedigree, being but once more removed from the stock, great-grandchildrens, to the Pope; The cavils of the Papists have been long ago laid to sleep by the answers of c Mornay of the Church. chap. 11. Sadrel de legitim, ●ocat. Minister. reform 〈…〉 Minist. Anglica●● learned men, who have distinguished between the corruptions in the persons ordaining or in the fieri of ordination, and the substance and validity of ordination in facto esse, and the very same answers which were made for the first reformers and the Ministers ordained by them, are of as full force for the Ministers now in being with us, and the Ministers ordained by them, nor can our Ministry fall by this argument now used against us, without the fall of all ministry in the Churches of Christ in all times and places where Bishops had a hand in ordination, and if the Scripture do settle the power of ordination in a Presbytery or in the Elders of the Church, it can never be made good, that a Bishop's hand (who is also a presbyter) being joined with others, can annul the ordination, as neither is Baptism a nullity because administered by a Bishop and haply with some corrupt ceremony used in the administration thereof. I proceed to the second point which I will touch but briefly and reserve the use of both and of that which follows until the close of all. Doctrine. 2 These false teachers are they that bring in damnable Heresies, Tertull de prescript. Stuprant veritatem adulterio haeretico. They deflower the truth by haereticall adultery not only those that teach without commission, but such as have a calling to teach do by doctrines of error bring in damnable heresies, as it's said Acts. 20. 30. Also of your own selves, shall men arise speaking perverse things to draw Disciples after them-They called Paul (because he was a zealous teacher of the Gospel) a ringleader of the sect of the nazarenes, Acts. 24. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies one that is the first man of the rank, it is a military word, and I wish that our military men had not transfused error into the several parts of our body. If it be said that many of those who are charged with teaching of errors or haeresy are holy men, I answer that a holy man cannot easily be a haeretick, nor are all the errors of holy men to be called haeresy though they may be Hay and Stubble upon the foundation, but it hath been observed of old that some haeresiarches or heads of haeresy have been well reputed for strictness and unblameableness of life: we learn out of Austin, that a Pelagij nomen non sine laude aliqua posui quia vita ejus a multis praedicabatur. Retract. lib. 2. cap. 33. Pelagius had a very good testimony, and Scripture tells us they come in Sheep's clothing and speak lies in hypocrisy. Lies would not take, if they were not commended by the holiness of the person, and guilded over as a rotten nutmeg with gold, There is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or transformation of Satan into an Angel of light, of false Apostles into the Apostles of Christ, of Satan's Ministers into the Ministers of righteousness 2 Cor. 11. 13. 14. 15. and therefore we must not measure or judge of b Ex personis fidem? an ex fide personas? Tertull de praescip. faith by the person but of the person by the faith. Truth may be as a jewel in a dunghill, and error carried (as Hannibal carried his poison) in a Gold-ring, That horse of superstition and idolatry, upon the back of which the Devil hath in former times made war against the Church is slain under him, and now he is mounted upon a fresh horse of another colour, called liberty of opinion, falsely called liberty of conscience, Let's not be ignorant of his devices. I pass on to the second part of the text. The seed which these false teachers do sow, and the text saith They shall privily bring in damnable heresies even denying the Lord that bought them, in which words we take up these three things. 1. That heresies are damnable. 2. That damnable heresies are brought in privily. 3. That those which bring them in do evendeny the Lord that bought them. I shall first open these in few words, and then come to the investigation or searching out what heresy is, which is here by the Apostle called damnable. 1. First you see that heresies are said to be damnable or destructive. Heresies of destruction as it's said, Psa. 5. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of bloods, that is a bloody man: but why should heresies be emphatically called heresies of destruction? for is not all sin of damnable guilt? and is not death the wages of sin as sin? It's true; And yet as Judas that was an Apostle, and an eminent Disciple of Christ, and betrayed and sold him for money, is called, John 17. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the son of destruction, and as the Antichrist is also called, 2 Thes. 2. 3. the man of sin, the son of destruction, because under Christ's name and colours he fights against him, and serves his own lusts upon the profession of his name, and so shall fall under more eminent and remarkable destruction. So Haeretickes who professing Christianity, and the name of Christ, do deny him, or adulterate his truth for their own ends and lusts, shall come under more heavy and sore damnation, which is aggravated by that expression, Swift destruction, which shall fall upon their heads violently and unexpectedly: for their judgement lingreth not, and their damnation slumbreth not, vers. 3. And that it may appear that God had an eye of wrath and vengeance upon this kind of men long ago. It's said by our Apostle here, vers. 3. their judgement now of a long time lingreth not: and by Judas, vers. 4. that they were of old ordained to this condemnation or judgement, which new and unusual expressions or aggravations of the destruction of this kind of men, do give sufficient reason why heresies are called heresies of destruction: whether the word damnable be restrictive to some heresies, as implying that there are some that are not damnable; or whether it be descriptive, as describing what heresies are c Gerard in locum. (in suo genere) in general, must be answered and resolved by the definition or description of haeeresie, what it is: and if we either look at that description of it, which is implied in this Text, to be a denying of the Lord the Redeemer, or which is given of it in any place, in the Apostolical Epistles; we shall find, that in the Scripture acceptation & description of heresy, All heresy is damnable, not that every Haeretick is certainly and peremptorily damned: for than I see no more reason for admonishing an haeretick, then for praying for one that hath sinned a sin unto death; even Judas called the son of perdition, had he had (as some of the Ancients say) Peter's repentance, might have found forgiveness as he did: but there is this mark set upon heresy, that we may all hear and fear and do no such thing. 2. Damnable heresies are brought in privily, words of this decomposition as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do signify insinuation, these tares are sown while men sleep, in a clancular or subtle way whereof men are not ware, as it's said, Gal. 2. 4. False brethren d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 2. 4. at unawares, privily crept in, and Judas 4. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judas 4. Certain men are crept in privily, meaning Haeresy-masters or false teachers. Heresy is modest at first, and insinuates as the Serpent into Eve by subtle fetches and quaeres, yea, hath God said? Gen. 3. 1. or by sweet promises and inducements, ye shall not surely die, ye shall be as Gods, your eyes shall be opened, vers. 4. 5. So it's said, vers. 3. they shall make merchandise of you. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with fine forms of speech, words composed for the nonce. The Apostle observes that there is a subtlety, or as you might say a mystery in this Trade of corrupting men's minds from the simplicity that is in Christ, 2 Cor. 11. 2. Eph. 4. 14. And sometimes they work by the wife (as the Serpent did) to give her husband the apple: they draw men as Jugglers do a piece of money with a fine invisible hair, and never bring forth the portenta of their opinions, until their sigmenta have made the way: they mix their dross among good silver, and lap up error in the pap of truth, that some parts of the monster may have their true shape. 3. These that bring in these damnable heresies do even deny the Lord that bought them, and here I might take in hand two sorts of opinions. The first is that of the Socinians, who deny that Christ by a proper satisfaction made to the justice of God, did buy or purchase us. To these the finger of the Text seems directly to point: for they not only deny the Lord Christ's theanthropie: but his redemption by way of purchase. The other is that of some that hence infer an universal redemption, because that these that bring upon themselves swift destruction are said to be bought by f Lutherani, alisque. Christ: of both which points I cannot say a little without speaking much, and therefore shall hold me to my subject in hand; we may partly perceive by this expression what damnable heresies are: for it's said that they who bring them in, do even deny the Lord that bought them; If they deny Christ the Sovereign Lord o See Judas, v. 4. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) by everting his person or natures. If they deny his redemption and so evert his office (whether his Lordship or his redemption be denied) the heresy is damnable, and the word denying seems to me to imply, that the proper naure of heresy is to be g Spalleto, ostensio errorum Suares●● cap. 1. eversive and overthrowting: It consists not properly in additions to the word, saving so fare as those additions are overthrowing the pillars and foundations of truth; that is, Christ the Lord that bought us, or the like to it: for if hay and stubble be built on this foundation, 1 Cor. 3. 12. because they do not overthrow it, or shake and shiver it, therefore though they be errors yet they are not heresy. Non omnis error est haeresis (saith h Ad quod vult deum in praefat. August. Austin) every Error is not heresy: and therefore i Weems. Treatise of the 4 de generate sons. pag. 180. some distinguish of doctrines or errors thus: some be praeter, some be circa, some be contra fundamentum, that is (as Austin saith) some touch not, some shake, and some raze the foundation. The weight and valour of doctrines must be reck oned by their proximity or nearness to the fundamentals: for it is in the Confanguinity of doctrine (as Tertullian calls it) as it is in kindred, the nearness of kindred is to be measured by nearness to the stock. This denial of the Lord that bought them, may be either expressly conceptis verbis and so with a little more height of expression may amount to blasphemy, but haply these in the text who used composed words were not so black mouthed, or this denial may be interpretatiuè and by consequence: and the consequence is either from their doctrines or a consequence of fact also, from their course or conversation. The consequence from their doctrines (if it overthrew the faith) must not be drawn out into a long chain and far fetched, least by that means every error be made haeresy, but the consequence must be near and close, so that you may be able to say this or that doctrine or opinion at the next remove or at a very near distance denies the only sovereign God and our Lord Jesus Christ. Judas 4. the battery may strike off a tile or make a hole in the wall, but except it be near, will not overthrow the foundation, for as from every branch of a great tree one may go or move to the root, yet the cutting off of any twig or branch is not a cutting down or rooting up the tree, so though all branches of truth have continuity with the fundamentals or principles, yet the denial of every truth is not a razing or overthrow of them, I instance in the great principle, Christ Jesus is the Lord that hath bought us, not because there are not other which being denied, faith is overthrown, but because it is the instance in my text, and in Judas. 4. and also because principles lie so close together, and are so concenterate that an error which routs one, routs another by immediate consequence. I will give one instance or two, Suppose the resurrection future be denied, this overthrows the faith, 2 Tim. 2. 18. and see how the consequence immediately shatters all principles, 1 Cor. 15. 13. If there be no resurrection of the dead, Then is Christ not risen, Then is our preaching vain, Then is faith vain, Then believers are yet in their sins. Then the dead in Christ are perished, vers. 14, 15, 16, 17, 18. Or suppose the Law be brought into equipage with Christ for justification, mark the consequence. If so (saith the Apostle) than Christ shall profit you nothing, Gal. 5. 2. Christ is become of none effect unto you, verse 4. Ye are fallen from grace, and I make no doubt to say that those of the Galatians, who for their carnal ends, Chap. 6. 12, 13. did break the continuity and communion of the Church, by giving themselves up to this opinion, were heretics, not while it was an opinion in debate or controversy: but when it grew into a ripe Impostume in such as adhaered to it: and do but observe in both the instances given, by how immediate consequence the denial of the resurrection, or the contemperament of the Law with Christ, do overthrow the fundamental of Fundamentals, Christ Jesus, in respect of his redemption or office. For that which I call consequence of fact, from the course or conversation of Haeretickes: I observe that both the Apostle in this Chapter, and Judas in his Epistle, who follows the same thread in his description of them, do characterise them by the lusts and fleshy courses wherein they live. Judas speaks of false teachers, as is evident by that he exhorts Christians to contend for the faith: because certain men were crept in privily or unawares, vers. 3. 4 He exemplifies the destruction of these by the same. examples of the Angels that fell, and of Sodom and Gomorrha. He draws out their picture in the like foul colours: and in the fourth verse calls them ungodly men, turning the grace of God into lasciviousness, and denying the only Lord God, and our Lord jesus Christ. And though lusts of the flesh, as adultery and the like, cannot be called heresy; a Tarre●rem. 〈◊〉 de Eccl. lib. 4. part 2. cap. 1. Morton in 1 Cor. 11. 18. yet if a man professing Christ shall choose such an opinion or doctrine as doth patronise and maintain those lusts, and so walks in a course of sin under the protection of such an opinion or tenet, as is contrary both to faith and holiness, that comes up to the Scripture-description of heresy: for so these false teachers that bring in damnable heresies▪ are said to allure through lusts of the flesh and much wantonness, ver. 18. and to promise liberty, as likewise those that are entangled in their errors do turn from the holy Commandment, and turn to their former vomit and wallowing in the mire, vers. 20. 21, 22. and so the shipwreck of faith and the putting away of good conscience, 1 Tim. 1. 19 go both together; and therefore the Nicolaitans, whose doctrine was hateful to Christ, Rev. 2. 15. and whose lusts and filthiness maintained by their pernicious doctrine a Iren. lib. 1. cap. 20. were monstrous, can be accounted no other then damnable Heretics (and we may judge Clem. Alex. lib. 7. Strom. the like of others of the same stamp) being the very persons (as is b Epiphan. haeres. 26. conceived by good Authors) whom both Peter and jude describe as turning the grace of God into lasciviousness, and denying the only Beza in Revel. 2. 15. Lord God and our Lord Jesus Christ, jude 4. Quiros in Judam. So much for the opening of the three points, which you may if you please bind up together into one, That false teachers shall privily bring in damnable heresies, even denying the Lord that bought them. Now we come to search out what Heresy is. The word heresy is of Greek original, and is often translated Sect, not o Justnian in 2 ●et. 2. a secando from cutting, but a sectando from following, as being a way which men choose to follow as it's said. The way which they call heresy, Acts 24. 14 A way of worship or doctrine, for so he saith, so do I worship the God of my Fathers, believing, etc. It appears to be an act of the will electively pitching upon such a way. For the word itself signifies election, coming not from b Martinius lexicon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to expugn or lay waste, (though that be proper enough) but from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to choose or adhere unto: and therefore the Septuagint Levit. 22. 18. 21. translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freewill offering by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 election or free-willednesse. The Rabbins call an Haeretick c Drusius de 3. sectis Judae, lib. 1. cap. 2. Grotius in Tit. 3. 10. Nic. Fuller Miscellan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in f Gen. 1. 12. Levit. 11. 22. Scripture signifies a kind or species, and so they denote a man to be an Haereticke, who leaving the common road or way of faith and Doctrine, sets up and follows a particular way of his own, e Elias in Tishbite. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without law, that will not be bound up by the rule, but runs out into his own way, and g Nic. Fuller miscel. sacra. lib. 2. cap. 3. some derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nehem. 9 17. Exod. 22. 16. signifying to refuse or deny, as if you would say a renegado or denier of the truth. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 while it kept itself among Philosophers, Physicians, and other Professors of knowledge and learning past, for an honest word, but when it came into the Church's quarters, and was taken up by Christians, it became branded, stigmatised and odious. It's used about six times in the h Acts 5. 17. 26. 5. 15. 5. 28. 22 24. 14. 24. 5. Acts of the Apostles, and whether it may not in some of those places at least, be taken in good part or indifferently, shall not be my dispute at this time. But when you find it in the Epistles Apostolical, and in the Gospel's Churches, it hath not a jot of good savour in it, but carries a mark of iniquity and infamy upon it: In those Epistles it is used about i 1 Cor. 11. 18. Gal. 5. 20. Titus 3. 10. 2 Pet. 2. 1. four times expressly, and because I would not make a definition which you might say is mine own, and so slight it, I will lay before you the Scriptures that speak of it, that you may in their light see what it is. The first place is that 1 Cor. 11. 18, 19 I hear that there be Schisms among you, and I partly believe it. For there must be also heresies among you, that they which are approved may be made manifest among you. The Greek Interpreters take Schism and Heresy in this place, for both one in a manner, and understand not by the word Heresy any matter k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chr●s. & Oecumen in l●cum. dogmatic or of Doctrine: but others l Beza in loc. argue from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also. (There must also be heresies) that they are distinct, and that though heresy include schism, yet schism doth not include heresy: and to me it seems that they are near a kin, because the Apostle rises from one to the other, saying, there are schisms, there must also be heresies: but they are not collaterally a kin; for by the ascent, heresy seems to be the greater: For there must be also heresies, into which those that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do not m Neque enim eos probatos intelligi jubet qui in haeresin fidem demutant Tertull. de prescript. easily fall, but are made the more conspicuous or manifest for soundness and integrity. That we may find the true nature of heresy, let me in few words declare what schism is. The word schism imports a rent or division of things that were or should be in continuity and undevidednesse, and as it's taken in the matter of Religion, it signifies a rapture in the communion, or from the communion of the Church upon unnecessary and unwarrantable causes and grounds. A causeless breaking, or breaking off from the communion of the Church in matter of worship or Religion. Society and communion are of great importance: the evil of schism is answerable to the good of society and communion; we are to judge of schism by the cause of it: for if it be upon a cause which the Word warrants not, it is a sin of high nature; Some distribute it into two sorts or parts, b Cameron de Schismat. negative and positive. Negative is the very rapture and breaking off: positive is the coalition of the parts rend off into new bodies, or associations under other Pastors and Teachers. The formality of schism consists in the secession or negative part, though the coalition into new bodies, which was called the setting up, altar contra altar may make it more obstinate and pernicious; Now I say the cause must rule us in judging of it. For as it is not the party which separates that makes the Divorce, but the Adulterous party which gives the cause. And as (Mornay saith) it is not the man who commences or gins the suit which makes the trouble, but he that detains the right: So they are the schismatics who give the just cause of separation from them, what a hurry was made in the Church by the paschal controversy; wherein ( a Tract of schis. page 5. as one saith) both parties might be schismatics, dividing themselves asunder upon so trivial a matter, who were the Schismatics when the second Council of Nice set up Images into such honour, and thereby put the Churches into combustion? Doubtless the Council was the Schismatic? who were the Schismatics when the reformed Churches after all means used, were either driven out, or broke off from the communion of the Church of Rome? questionless the b Mornay of the Church. cap. 10. Pope and his followers, not the Protestants, who departed from them, as the Romans had a saying, that when the Gauls had taken Rome, and Camillus, with the rest of the Patriots were at Veij, then, though the walls of Rome stood where they did before, yet Rome was not in Rome but at Veij; I shall not meddle with those Episcopal dissensions in the ancient Churches, commonly called schisms, nor those about the Popedom d Spalleto lib. 4. the rep. eccles. cap. 11. thirty in number, as they are reckoned: Schism simply and nakedly is a breaking off, or breaking off from the communion of the Church, upon such grounds as have no weight in the word of God to allow them, as namely when c Schisma ni fallor est eadem opinantem atque e●dem ritu colentem quo caeteri, solo congregationis delectari dissidio. Aug. contra Faustum. lib. 20. et contra Cresconium grammat. the same faith or doctrine in substantials is held, and there is accordance and agreement in them: yet through passions and private ends or fancies, there is offence taken at lesser matters of fact or order, and so the divorce is made for such faults in the yoke-fellow as are fare short of adultery, as if the members of any of the seven Churches should have separated, because of some dross in those Golden Candlesticks. The Donatist who separated upon that principle, that there was no true Church where good and bad were mixed; and that the chaff in the floor made the wheat unclean, or that the communion of the godly was blasted and polluted by the mixture of ungodly ones amongst them, was in open schism: both in breaking off from the Churches of Christ upon that reason, and in assumeing liberty to erect new Churches, only which, he called the true Churches of Christ. Now for haeresy; it is schism and somewhat more as the Apostle implies, and what is that majus quid as Tertullian calls it, or that somewhat more, the answer is given in that generally received saying of Jerome, haeresis perversum dogma habet Haeresy goes with a perverse opinion, or error in doctrine, which I conceive to be a very truth, (though d Grotius in 1 Cor. 11. Grotius affirm that ex vi vocis it be nihil aliud quam schisma) because the word haeresy in all authors, from the first use of it hath signified a sentence or dogmatic tenet or assertion, as the several Sects of Philosophers who differed in their opinions are called heresies and i Jamblichus lib. 2. cap. 1. Jamblichus having written of the life of Pythagoras, now saith he it remains that I speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning his tenets or opinions, so the sects of Saducees and Pharisees who differed in opinions are called heresies, and the f Hoeresin Sylli vocant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrinam Drusius in Act. 24. 5. Syriake calls haeresy, doctrine, in which sense it must be taken. Acts. 28. 22. this haeresy that is this doctrine concerning Christ is every where spoken against or contradicted, and the Apostles Peter and Judas are express, that these heresies are brought in by false teachers, and are opposite to the faith, denying Christ jesus the Lord and his redemption. 2. Pet. 2. 1. Judas. 3. 4. upon all which considerations, and that (as Tertullian elegantly saith) haeresy is a degenerate thing, which arises from the corruption and adulterating of the truth (tanquam caprificus a papavere fici, oleaster, ex olivae grano etc.) I am clear enough that in haeresy there must be matter of opinion or doctrine, and so the meaning of the Apostle in this place of the Corinthians is to show, that as there were already schisms amongst them, and dividing into parties as their partiality, affection, and self-respects led them, so, there must be also heresies or errors in doctrine which should fight against the truth of the Gospel, & patronise vicious, and filthy lusts of the flesh, to which both errors, and lusts there would be some that would decline, but those that were approved and sound-hearted would be made manifest among them, and so I conclude that haeresy is a renting or tearing the communion of the Church, as it is schism, and a subverting of the doctrine of truth and holiness as it is haeresy, like sedition in the common wealth, (for schism as one saith is an ecclesiastical sedition) when it is not only made against the faults of some persons, or their miscarriage in government, or some abuses in fact, but ariseth from principles or errors opposite and destructive to the fundamental laws and justice of the Kingdom. The second place is that Gal. 5. 19 20. The works of the flesh are manifest which are adultery fornication. etc. Seditions, heresies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, translated divisions. Rom. 16. 17. is here translated seditions, seditions or divisions and heresies may well be set together for they go together, heresies are works of the flesh, manifest works of the flesh, The works of the flesh are said to be manifest, either because they are the product and fruits of that inward corruption called flesh, and are the tokens and marks of a carnal man, or because they may be discerned and known by the g Mr. Perkins in Galath 5. light of reason and of a natural conscience, except the light be by strength of lusts extinct▪ or by the judgement of God darkened or put out. Divines usually from this place do prove against the Papists, that by flesh is not only meant the sensual appetite or inferior faculties of the Soul, but the higher also, as the mind and judgement, because haeresy is an error of the mind and so no doubt it is, though it may be called carnal also in respect of those fleshly lusts or ends which carry men thereinto, and are exercised under the patronage thereof. Austin sometime saith that in his judgement, it either not at all, or very hardly can be regularly defined h Aut non omnino aut difficulter etc. Aug. ad quod vult deum in proefatione. what makes an haeretick, but he comes very near it in another place saying he is an haeretick (in my opinion) who for some or other temporal profit especially his own glory or dignity, doth either beget i De utilitate credendi cap. 1. qui alicuiustemporalis commodi & maxim glorioe principatusque sui gratia. etc. or follow false and new opinions, The Scripture notion of the word haeresy, runs very much this way, and it is to be feared that men's self ends, wealth, eminency, interests have too much ingrediency into their opinions in these times, the Lord will discover and blast the doctrine which he hates, and them also that hold up such opinions, as are under his anathema and haply against the conscience also, of those that follow them, for their private and unworthy ends. The third place is that Titus. 3. 10. 11. A man that is an haeretick after the first and second admonition reject. Knowing that he that is such, is subverted, and sinneth being condemned of himself. In the former verse there is an exhortation to avoid foolish questions and genealogies and contentions and striveings about the Law because they are unprofitable and vain, and then it follows. A man that is a haeretick. etc. whence the a Examen censurae. pag. 272. and 280. Arminians interpret an haeretick to be one that makes contention and division upon trifling and slighty questions, who is condemned of himself because he litigates and makes a stir about such things as himself knows to be of small importance, but I conceive the matter not to be so slighty as they would make it, for it is said of such a one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is subverted, as a Ship that turns up her keel or a house when the foundation is turned topsy turvy, and therefore Deut. 32. 20. where the extremely desperate estate of a people at last cast, is expressed, the Greek renders it by the word used in this text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is a people turned upside down or subverted, which also the b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Subvertit ut cum superior pars in imam vertitur Avenarius. Hebrew word imports both in this place and else where, and so haeresy is concluded to be a subversive thing and not a peevish litigation about slight questions, as the Arminians would put it off, but thus much may be collected from the cohaerence, that a man may be denominated an haeretick for doctrinal and dogmatic errors holden and contentiously defended and maintained, and it is observed by some that words of this form and termination as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do signify an aptitude or readiness, and so the c Cameron my●●thec cui volupe est tueri falsas & erroneas ●piniones. word in the text signifies, one that with complacency and choice adheres to such errors, but the greatest doubt is what is meant by those words, he sinneth being condemned of himself, which d Chrisost. in Titus. 3. 10. 11. Chrysostom refers to the admonition's precedent, for in that such a man hath been admonished, he cannot reply in his own defence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. no man hath showed me my error, no man hath better instructed me, and so hath his mouth stopped and is condemned of his own conscience, and it is not to be denied that very many interpreters both ancient and modern by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do understand a man that is convinced in his own conscience that he errs, and that he goes contrary to his own light, sciens, volens, but this interpretation is by e Minus Cels●s pag. 13. Estius in locum, cum multis aliis. many disallowd and argued against, that moderate and sweet breathed f De Arrianis. lib. 5. Salvian speakeing of the Arrians saith, Haeretici sunt, non scientes, apud nos non apud se, quod illi nobis, hoc nos illis etc. They are Heretics but not knowingly, with us they are, but not with themselves, And indeed the word in the text doth not necessarily carry so fare, as that an haeretick is condemned of his own conscience, but as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a man taught of himself, without a Master, so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a man condemned of himself, not merely misled by others to whom he hath given up himself blindfold, but as one that hath electively taken up and with a fixed self-will is resolved to persist, in his error and way, which he thinks to be truth, and that he doth Godgood service in holding on in it, there are two things that may be clearly taken up. 1. That it is made the character of an haeretick to sin because condemned of himself. 2. That another man may know that he is subverted and sins being self condemned, for ' its said after admonition reject him Knowing that he that is such is subverted. etc. But how shall this be known? Is it because he sins against common notions or principles within the ken of nature's light? This restrains haeresy which is a subverting of the faith only to that which is contrary to light of nature, which light of nature may be in some particular so defaced, like a superscription on old coin, that though I may know he sins, yet he is not convinced in himself. Is it then because he takes up an opinion for his lust's sake and private ends against his light and knowledge? Then indeed he sins because condemned of himself, but how can another know it? It rests therefore that an haeretick rejecting admonition may be said to be condemned of himself, because he chooseth his own errors, and rejects the truth and so interpretative that is virtually and by consequence is condemned of himself, as they who thrust away the word from them, did judge themselves unworthy of eternal life. Acts. 13. 46. Here is (as you see) an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or self condemning without conviction of conscience or knowledge of their own sin in it. The fourth place is the Text which we have in hand, and this whole chapter, compared with the Epistle of jude, in both which haeresy is graphically described, as hath before been opened. That which remains to be done, is the drawing up of that hath been said concerning the meaning of the word, or the explication of the things, out of the Scriptures alleged, into a result, and that is this. The Scripture seems to make haeresy a complicate evil in which there is these three things (whether all of them essential ingredients, or some of them be usual attendants or concomitants I dispute not) 1. Dogmatic or doctrinal error, even over throwing the faith or a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. lim. 2. 18. Funditas evertunt, solo equa●t. subverting the pillars and foundations of the doctrine of Christ which Judas calls the common salvation ver. 3. 2. Separation from, or renting of the unity and communion of the Church, some time b Schisma eructat in here sin ut non nemo ait. schism introduces haeresy, when men are run out upon peevishness of spirit or some unwarrantable grounds, they commonly run on into error of opinion and doctrine, being caught like a lose and wand'ring sheep, severed from the flock- by the wolves which lie in wait for such, sometimes the schism follows upon the error of opinion drunk in, and so departure from the truth, is attended with departure from the society and communion of the Church, Judas having described heretics, saith ver. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these are they that separate themselves. 3. A lose and carnal course taken up and followed either privately or openly, and that under the patronage and protection of these dogmatic errors, Their lives are as full of Atheism as their opinions of blasphemy or falsehood, all which being laid together, it appears that an haereticke's understanding & mind is corrupted, a good conscience is thrust away, his will electively adheres to error and false ways; his affections are drowned in sensuality and lusts, he is subverted and sins being self condemned, either c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Oicumen in tit. 3. 8. formerlly, by his own conscience and light yet remaining, or d Ideo sibi dam natus quia in quo damnatur sibi eligit Tertull, de proe virtually by his voluntary rejection of God's truth to stick to his own error, and so in conclusion (except the Lord pull him out of the fire by some happy hand in the mean time) he brings upon himself swift destruction. As touching pertinacy or obstinacy which is generally by Divines put into the definition of heresy according to that saying: errare possum, haereticus esse nolo, I shall say but this, that obstinacy may be considered, either in respect of the crime of heresy, or of the censure and rejection of an Haereticke. In respect of the crime of heresy two ways. First, that an error in itself not heresy is made heresy, by obstinacy, as some of the Papists will have that to be heresy which is stiffly holden by any man after the e Rhemists' Annot. in Tit. 3. 10. determination or admonition of the Church, when a Council, or that transcendent thing called the Pope hath defined by the authority of his infallible Chair, that such an error is heresy, and hath put it under Anathema, though f Error in fide non ideo haeresis quia ab ecclesia damnatus sed quia fidei contrarius. Altenstaig, etc. verbo, haeresis & T●rre crem, summa, lib. 4. 2 part. cap. 3. others of them (in my opinion) say more rightly, that an error in faith is not therefore heresy, because condemned by the Church: but because contrary to the faith: or secondly, that an error subverting the faith is not heresy, unless attended with obstinacy, and that (as I conceive) cannot be said; for as Constancy in that which is good, as namely faith or justice, doth not make faith to be faith, or justice to be justice: so neither doth obstinacy in evil, or error, make that error to be heresy; but as virtue is commendable, and rendered more glorious by constancy, so is heresy aggravated and made more high by obstinacy. The essence or nature, and so the denomination of heresy is not to be measured by obstinacy against the decision or admonition of the Church, (for then every such obstinate error should be heresy) but by the contrariety and opposition of it to the principles of faith which are razed or overthrown. In respect of the censure and rejection of an Haeretick, (which rejection, whether it be by a private believer or by sentence of the Church I now dispute not) I suppose obstinacy is requisite: for as in other scandals the rule of proceeding is. If he hear not thee, or if he hear not the Church: so it's said, a man that is an Haereticke, reject, after the first and second admonition; Contumacy is a common adjunct of sin, in order to the final judgement or sentence of the Church in excommunication; In a word, I cannot read those words, Titus 3. 10. Thus, or in this sense. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A man that after the first and second admonition is an Haereticke, as if he than became an Haereticke by standing out against or after admonition, but thus, reject a man haereticall; after the first and second admonition, which argues and demonstrates, that he may be an Haeretick before he be obstinate, and so obstinacy is not essential to the nature or being of heresy, Though I confess, (and do suggest it to your observation and saddest thoughts) that Haeretickes are generally and usually stricken with obstinacy, few of them that run into this labyrinth do either seek, or find the way out; when the vital parts of faith are putrified and corrupted in any Patient, the recovery is hopeless; weigh seriously that expression or mark set on these very men by jude, ver. 12. Trees twice dead, plucked up by the roots; when do you see such a tree recover life and fruit? It's a hard rescue to fetch a man off that is prisoner to an erring conscience, especially if he be fettered by both legs, his judgement being captivated by error, and his affections enslaved by lusts; we must do our duty, and of some have compassion, and others of them save with fear: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 snatching them out of the fire, Judas, verse 22. 23. Though they complain of violence offered to their liberty, when they are pulled out of the fire. For (as h Invitum qui servat idem facit ●ccidenti Horat. the saying is) he that saves a man against his will, hath no more thanks for his labour then if he killed him. It is a matter of wonder and amazement to see men of eminent parts and learning, of great reputation for Religion, captivated, carried away, and made prey of, by senseless and absurd fancies and opinions: but that we know there are no delusions or lies, but are strong when God delivers a man up to them in way of punishment for not receiving the truth with love thereof. The Lord give us to receive his truth with fear and trembling, and make us thankful (whom in this time of wantonness (as some call it) or rather wickedness of opinions, he hath kept from shipwreck of faith, and made to stand upright when men that have lived strictly and religiously (as i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. Epistola 4. ad Olymp. chrysostom said of Pelagius) seem to warp and to be drawn awry. Having thus far laid open the nature and danger of heresy by the Scriptures, I should now come to the use of all: but that in few words I desire to put you in mind in what notion the word heresy hath passed amongst men in common acceptation, and that I shall do in these two words. 1. The Ecclesiastical or Scholastical acceptation is this: a T●rrecrem. sum. lib. 4. Heresy is an error or assertion contrary to the faith in points fundamental or momentous, holden or maintained by a man professing the Christian faith: this they call simple heresy, and such a one an Haereticke: licet ab ecclesia non recesserit, though (saith b In Gal. cap. 5. Jerome) he doth not separate or make secession from the Church: and though he cannot be blemished with wickedness moral, or in conversation. All momentous truths are not strictly so called fundamental; there are truths (as I may say) of second and third magnitude; like stones in a building which be next unto, or upon the foundation; what these are which are precisely fundamental, and what is the boundary of them, and by what certain measure they must be measured, if it exceed not my skill to determine (as I dare not say but it may) yet it is a work beyond my time. This only I say to the point in hand, That the formalis ratio or nature of heresy as it is distinguished from schism and fleshly lusts, is rightly stated to consist in an error or assertion, contrary to, and destructive of the faith, and the degree of pravity in the error, is correspondent to the degree of importance of the truth that's destroyed by it or denied. 2. The vulgar, and indeed abusive acceptation of the word, is an infamy or reproach which usually men fling in the face of others at random, that are not of their opinion: and it's too true (as a learned man saith) that heresy and schism are two theological scarecrows, many times set up to scare people and affright them. The strongest party of the two commonly cries out of heresy: the weakest party cry out of persecution, so the Papist puts a mark or brand of haereticall pravity upon, and calls all Haeretickes, who are opposite to their c Spalleto. lib. 1. c●p. 10. false doctrines or filthy lusts; Heresy was taken in a large sense, when the d L. Cook his Institutes. Lollards were indicted for heresy, because they held it not meritorious to go in pilgrimage to Saint Thomas, or Mary of Walsingham: or when Virgilius Bishop of Saltzburg was condemned for the heresy of holding that there were Antipodes; e Apology, cap. 7. Bellarmine tells K. james that for all his believing the Scriptures, the three Creeds, the four great and general Counsels, yet he might be an Haereticke: and his meaning was, because the Pope's infallibility or supremacy was not in any of the King's Creeds. As the intolerable abuse of excommunication formerly, made no man to value it above the price at which he could buy it off; so the abuse of this name, and throwing it about at random, makes it not regarded, which yet is a fearful thing in itself, and bringing swift destruction; It hath been stretched too fare to be a brand stigmatising true believers, and to scare men from prying into the truth by making it odious, and it is shrivelled and shrunk up too much, even almost to nothing by such as are afraid to hit themselves by defining it: but is there not such a thing? is there not such a damnable sin? why then do such horrible sins as the sin against the holy Ghost, and the sin of heresy, lie like a terra incognita undiscovered, unpreacht against? Seeing there is to be found in Scripture, especially in the Apostolical Epistles, so much said in description of, and for caution against damnable heresies and doctrines, and the false teachers which privily bring them in, and bring upon themselves and many that follow their pernicious ways, such fearful destruction. That which now remains is to draw up that which hath been said into matter of use and application. Use 1 And first let me speak to you all, who profess the truth of the Gospel of our Lord Jesus Christ, that you would be Protestants once again, by declaring yourselves against the heterodoxies & dangerous errors of the present times, for the infection spreads by reason of many that go abroad with running sores upon them; and if the Apostle, when he gave all diligence to write to believers of the common salvation, thought it needful for him to write to them, and exhort them that they should earnestly contend for the faith once delivered to the Saints, upon this ground and reason that there were certain men crept in unawares, etc. Judas 3. 4. You cannot think it impertinent and unseasonable at this time to be exhorted to the same earnest contending for the faith, for you are beset with danger on all sides, the contagion is epidemical, many are distracted with here is Christ, and there is Christ, and are misled into pernicious ways: yea even some that seemed to be good ears of come are mildewd and almost blasted, I do therefore exhort you to consider the danger, as you may easily sum it up from that which hath been said, for you have heard that there shall be false Teachers amongst you, we need not say there, shall be, but more suitable to our own condition we may say, There are as it's said, 1 john 4. 4. many false Prophets are gone out into the world; you see they are gone out, I would we might see that they were come in again. 2. That these are they who bring in damnable heresies, they go out to bring these in, they are ringleaders, or (as Tertullian said of Philosophers) the patriarches of heresies. 3. That they bring in these damnable heresies privily, they spawn first in queries or plausible beginnings (the greatest Crocodile did at first lie in an egg a Franzius historia animalium. Paulo majus anserino, little bigger than a goose-egge) b 2 Cor. 11. 15. themselves are transformed as Ministers of righteousness: c 2 Pet. 2. 3. Rom. 16. 18. their words are composed and good, their speeches are fair, their artifice is d Eph. 4. 14. full of sleight and cunning craftiness, and therefore they creep at unawares not only into houses, but into men's bosoms also. 4. That heresies are damnable and destructive poison, though given in honey, they arise and are made up coede Scripturarum (as Tertullian saith) by felling down the goodly timber of the holy Scriptures; e 2 Pet. 3. 16. wrested to the destruction of them that wrist them, they turn grace into lasciviousness; deny the Lord Jesus Christ, overthrew the faith, subvert the soul, carry men down the stream of lust and liberty, and so bring swift destruction. 5. That many shall follow these pernicious ways, f Rom. 16. 18. the simple are deceived, the learned are given up to g 2 Thes 2. 12. strong delusions, the unstable are carried about like children with every h Eph. 4. 14. wind of doctrine: Those that by profession of the truth had escaped the pollutions of the world, are again i 2 Pet. 2. 20. entangled and overcome, and so the latter end of many (that are carried away either by speciousness of error or liberty of lust) is worse than the beginning. 6. That the last times shall be most of all infested with these pernicious errors. k 1 Tim. 4. 1. Judas 17. 18. The spirit speaketh expressly, that in the latter times some shall departed from the faith, giving heed to seducing spirits: the Apostles have foretold that there shall be mockers in the last time: and by this (saith m ● John 2. 18. the Apostle) we know that it is the last time because there are many Antichrists, and we may very well understand by the last times, not only the times of the Gospel in general, but the time of Antichrists declining as well as of his arising and growth. The last of the last times: For as the last times of the Jewish Church (after it had shaken off the captivity and idolatry) were pestered and infested most of all with heresies until Christ came with a new doctrine of the Gospel, and until the desolation of the frame of that Church: so the last days of Gospel Churches having shaken off the second Babylonish captivity and idolatry, shall be infested with these dangerous errors and heresies, and haply until the very second coming of Christ, or at least until he shall gloriously declare himself in the destruction of the beast and false Prophet and in the calling of the Jews. These things being laid together do cry aloud unto you, to consider your danger, and to hearken to the frequent inculcations of the Apostles in their Epistles, in almost all their a 2 Cor. 11. 3. Epistles, describing false teachers to be like the Serpent that beguiled Eve, branding them with the name of Jannes and Jambres, Balaam, false Apostles, deceitful workers, ministers of Satan, etc. stigmatising their doctrines with the names of damnable heresies, doctrines of Devils, etc. Fortifying Christians with effectual arguments and exhortations against the impressions and infections of such poisonous errors. And if you look upon those Epistles which were sent from heaven to the seven Churches, you shall find that the greatest part of those comminations in them contained, are thundered forth against heresies or doctrinal errors, maintaining or cherishing (as I may call them) haereticall lusts, there we find them b Revel. 2. 2. that said they were Apostles, but were liars, the c cap. 2. 9 14. 15. 20. 24. blasphemy of such as said they were Jews, but were the Synagogue of Satan, the doctrine of Balaam, the doctrine of the Nicolaitans, the teaching and seducing of Jezebel, the depths of Satan, etc. The Churches are commended, or the Angels of those Churches, who found out these disguised seducers, and kept the truth uninfected by them, and those Angels or Churches blamed which d Revel. 2. 15. had them and suffered them in their bosom. These things I offer to your serious and sad consideration, you have not made use of the point, as soon as you have said The Minister rails. It's not my meaning to pour out all this that hath been said upon every error either preached or followed in our times: but to show you that false teachers and heresies must be and shall be in the Gospel Churches: and to put you in mind what the Scripture saith concerning them, and how much you are concerned to look about you: for I observe that men are not so jealous over themselves, or so afraid of e Vers. 20. corruption of their minds as they ought to be, nor so sensible of sin in intellectual errors as in moral corruptions, and yet we know diseases in the head are mortal too: and that a fish gins to corrupt and stink in the head and so throughout; corrupt manners usually and naturally follow upon corrupt minds; they that are not sound in the faith, no wonder if they be not sound in the fear, and in the ways of God, whither will this new scepticism come and into what will it be resolved? but into Athiesme, when men begin to fall; we see by experience, that many fall from story to story till they come to the very bottom, And therefore I exhort and beseech you all to that which the scripture exhorts and enjoins upon Christians, who are in danger of being seduced by false teachers or their doctrines, and that is, to try the spirits whether they are of God. 1. John. 4. 1. To contend for the faith once delivered Judas. 3. To beware lest you be carried away with the error of lawless men 2. Pet. 3. 17. To turn away from such as creep into houses and lead captive silly women, 2. Tim. 3. 5. 6. To avoid foolish questions which are unprofitable and vain Titus. 3. 9 To hold faith and a good conscience. 1. Tim. 1. 19 To continue in the things that you have learned and been assured of out of the word of God, 2. Tim. 3. 14. And lastly If there come any unto you, and bring not this doctrine receive him not into your house neither say to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Epistle. of John. 10. 11. For he that bids him god speed is partaker of his evil deeds, where the Apostle supposes that false teachers are men of evil deeds, besides their false doctrines, or that indeed their false doctrine is evil deeds in the plural number, and therefore not to be slighted off as a thing of the mind or mental mistake only, you see that to countenance or encourage such teachers is to be partaker of their evil deeds, and whatsoever credit you will give to the report of f lib. 3. cap. 3. Irenaeus concerning John his leaping out of the bath from Cerinthus or Polycarp his refuseal of Martion his acquaintance, yet, the observation which he makes upon those reports or histories, is to be taken notice of that the Apostles and their followers, would Tantum Apostoli & eorum discipuli etc. Iren lib. 3. cap. 3. not so much as verbo tenus communicate with any of them that had adulterated the truth, how much less should private Christians close with such seducers who are more likely to pull them into the water, than they to pull them out, Naturally we are tinder too apt to take fire by their sparks, he that fishes with an haereticall bait may haply catch more in a month, than some godly Minister shall bring to Christ with all his travel and pains, as long as he lives, for he hath the advantage of the bait and therein lies the odds of success between preaching of error and preaching of the truth, I marvel (saith the Apostle) that you are so soon removed from him, that called you into the grace of Christ, unto another gospel. Gal. 1. 6. there was the wonder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they were removed so quickly, and the Apostles wonder may be ours also, we have been a people of as powerful godliness, as any in the world; practical divinity was improved to a great height of clearness and sweetness but I fear that I may truly say we were best in worst times, we held our cloak in the wind and now are laying it off in the sun, A miserable declination from the life and power of godliness is come to pass within these few years, our practicals, our inward and close ways of walking with God in faith and love, are sublimed into fancies and vapour out into fumes of new opinions, and which is worst of all, we take this dropsy to be growth, and conceive ourselves to be more spiritual and refined because more airy and notional. The Lord humble us for our declensions and swervings from the g 1 Tim. 6. 3. end of the commandment (which is love out of a pure heart and of a good conscience and of faith unfeigned) and for our turn aside to vain janglings, The best way of fortification of ourselves against the allurements and assaults of false teachers is 1. To be grounded in the principles of the doctrines of Christ, or else we shall easily be tumbled up and down like lose stones that lie not fast in the building upon the foundation. 2. To study and adhere unto the doctrine which is h 1 Tim. 1. 5. 6. according to godliness, practical and edifying truths, which draw up the heart into acquaintance and communion with God, and draw it out in love and obedience to him, For its good that the heart be established with grace, Heb. 13. 9 3. To hold faith and a good conscience 1. Tim. 1. 19 for if we thrust away a good conscience by entertaining base lusts and ends, the shipwreck of faith will follow. 4. To pray for confirmation and establishment by the hand of God, for as it is not a strong constitution that is a protection against the plague, so neither is it parts and learning which secure us from believing lies and delusions. It's a mercy for which we are not enough thankful, that God keeps any of us standing upright when others shrink awry, or that we are enabled to discern between truth and error, and to stand for the one, and withstand the other; when so many that have driven a great trade of profession are broken and turned bankerupts. 5. To keep as a treasure those truths wherein you have formerly found comfort, and which have been attested and confirmed to you by your own experience, sit upon those flowers still and suck their fresh honey every day. A Christian very hardly parts with those truths that have been sealed up to his experience, but it's no wonder that a man should lose that out of his head which he never had in his heart. Use 2 To those that bring in or follow these pernicious ways of damnable haeresy, you shall see the crop which you shall reap, swift destruction, you are under judgement which slumbers not. It will be destructive to you to wrest the Scriptures. 2. Pet. 5. 16. and to make merchandise of men's souls for sinful ends. 2. Pet. 2. 3. To corrupt the minds of men from the simplicity that is in Christ. 2. Cor. 11. 3. and to cause divisions and scandals Rom. 16. 17. are things which will cost you dear. lay to heart the terrible expressions of wrath which are fulminated against such men in Scripture, There may be differences in opinion, between them that are godly, which are not inconsistent, with the peace of the Churches and for which its unlawful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as the historian saith) to make butter and cheese of one another, It's a discreet rule which is laid down by one a Conradus Bergius. dedictamine, etc. Si non idem sentimus de veritate at saltem de pondere If we cannot agree upon the truth of every question or point of divinity yet at least lets be agreed concerning the weight and moment thereof, so as not to make as great a stir about a tile of the house, as if it were a foundation stone, nor erect new parties or Churches upon every lesser variation; but to contend for, or pretend a liberty of professing or publishing such docttrins as overthrow the faith and subvert the soul under the name of liberty of conscience can be no other than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim. 3. 9 a manifest folly or madness. Is this liberty any part of Christ's purchase? Hath he made men free to sin and deny him that bought them? what yoke of bondage doth this liberty free us from? Gal. 5. 1. should we claim a liberty of being in bondage to error? or promise to men a liberty of being servants to corruption, which the falseteachers in effect did 2. Pet. 2. 19 God hath (as one saith) reserved to himself as his prerogative three things. Ex nihilo creare, futura praedicere, conscientijs dominari. To create out of nothing, to foretell things to come, to have dominion over conscience, and it is true that while a thing is within, in the conscience, it's out of man's reach, but when ' its acted and comes abroad then it comes into man's jurisdiction and is cognizable in foro humano, God only is judge of thoughts, men also are judges of actions, It's a great mistake and of very ill consequence to imagine that a man is always bound to act or practice according to the light or judgement of conscience though rightly informed in thesi, for than I see not, that there can be any place for that rule given by the Apostle. Rom: 14. 22. Hast thou faith? have it to thyself before God, Truth itself though never to be denied yet is not always to be declared, for the hurt or scandal may be greater, than an inseasonable profession or practice of that which is in itself lawful may be worth, but the mistake is yet more gross to imagine that an erring conscience is a sufficient protection or warranty for an evil act. It's sin to go againstan erring conscience, (Stante dictamine) as its sin to ravish and force awhore. It's sin also to act according to the dictate of an erring conscience as to commit adul tery with consent. To make conscience the final judge of actions, is to wipe out the hand writing of the word of God, which doth condemn many times, those things which conscience justifies, yea and men also may pass just judgement on delusions or lies though those that vent them do believe them for truths; If conscience be warrant enough for practices and opinions, and liberty of conscience be a sufficient licence to vent or act them, I cannot see but the judicatories either of Church or State may shut up their Shop, and be resolved into the judicatory of every man's private conscience. And put the case that the Magistrate should conceive himself bound in conscience to draw forth his authority against false teachers, or their damnable heresies, and (upon that supposed error) should challenge a liberty of judging, as we do of acting, would our liberty give us any ease so long as he had his, and were it not better for him to judge and for us to walk by a known rule? and if we should say that his liberty of judging is unlawful, it is as easy for him to say that our liberty of preaching or professing errors, is so too. To you that are Ministers of the word, that you would draw forth the sword of the Spirit against these spirits of error, as not only the duty you own to God's truth and men's souls requireth, but also the pressing examples of the Apostles do constrain you; let not the Lord Jesus Christ and his offices, be denied by false teachers and by your silence too, and the Lord grant that it may not be said of you as of the Ministers of Ephesus Acts. 20. 30. also of your own selves shall men arise speaking perverse things to draw away Disciples after them. Catharinus said of some middle-region men in those times, that they were Luther anunculi half or dough-baked Lutherans; Let us not half between two opinions but be valiant for the truth. He is but half a good Shepherd that feeds the sheep in good pasture, but defends them not from the wolves; It belongs to you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Titus. 1. 11. to stop their mouths that is by conviction as is plain by the ninth verse as Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 22. 34. Stopped the Sadduces mouths by silencing their arguments. They will tell you that arguments of ure seca, fire & faggot are not fit arguments for Ministers, that their minds ought to be enlightened, not their bodies burned, and the truth is, the keys are given to Peter not the sword, He usurps that without authority, the weapons of our warfare are not carnal, Malchus ear is not to be cut off by us. But will they that plead exemption from violence, suffer & endure the word of conviction? will they afford their ears & patiently bear the examination of their errors? I fear they will not; such is their love to & their plerophory of error, Nay will they not rather cast dirt upon the Ministry, and use all stratagems to undermine it, decrying their calling and their livelihood or tithes which among all their destructive errors must needs be confessed to be a saveing doctrine, whatsoever be the event, you that are Gods Ministers must venture into the Lion's mouth to savea sheep, and assert and vindicate the truth of God from being taken captive by error: for if either his truth or his people be lost by your default, the account will be heavy. Use 4 As I began, so I shall conclude with you (the Honourable house) every one sees what height we are come unto. Arrius in Alexand. was but as one spark, a little water at first would have quenched that fire which afterward set almost all the world in flames. I see by your order for keeping of this solemn day, that you take notice of the growth of error, heresy and blasphemy, I would you had taken such notice of the beginnings of them. If you take notice of these as a judgement upon us, then search out the sin for which this judgement comes. If you take notice of them as our sin, then let every man labour to own it so fare as by participation it is made his own, that so we may be truly humbled, and renew our Vows and Covenants to own and stand up for the truth of God, against all invasions of error and heresy; you as Magistrates, we as Ministers, all as men that have souls to be saved or lost. It's a good rule, In eo serviunt reges deo, in quo non possunt illi servire nisi ut reges, Kings and Princes, and indeed all magistrates do therein serve God, wherein they cannot serve him but as Magistrates: we are exhorted to pray for Kings and all that are in authority, that we may lead a quiet and peaceable life in all godliness and honesty, 1 Tim. 2. 2. There is (as Divines distinguish) simple heresy and complicate. Simple heresy is an opinion or assertion holden and maintained contrary to, and subversive of the faith by one that professes the Christian Religion: Complicate heresy is that which is attended with schism, sedition, blasphemy, where one opinion lies with another, and begets a new bastard: a new monster growing up into a multiformity more & more, until it break forth into such dangerous symptoms as the forenamed. The schismatical Haereticke upon his opinion breaks off from the communion of the Church, and runs out into separation, setting up his new light (as he calls it) in a new candlestick. The blasphemous Haereticke strikes through the name of the great and glorious God, or his truth with despiteful reproaches not to be named. The seditious Haereticke troubles the peace of the Church and State, as an army is troubled by Mutineers. The seducing Haereticke panders to his bed all he can, and goes up and down to vent his poison to the infection of others, privily bringing in damnable heresies. There is a great contest about simple heresy whether it come under your sword or no in respect of capital punishment. The o Vide 18. argumenta Lutheranorum apud Conradum. Bergium de haeresi. Lutherans are negative and s●are very many others, Haereticidium ob simplicem aut nudam haeresin nemo nostrûm simpliciter asseruit. None of us (say they) a Censura in cap. 24. have asserted haereticide or capital punishment for simple heresy. And b Calvin in opusc. de Serveto. Calvin saith of Servetus, vel sola modestia potuisset vitam redimere, that he might have saved his life had he been but modest. And to such I wish light and not fire, let bloody Papists only have this brand of cruelty upon them to confute errors by fire and faggot. For the blasphemous and seditious Haeretickes, both c Haereticum seditiosum & blasphemum capitali supplicio dignum nemo ex nostris facile impugnabit. Tota quaestio est de haeretico simplici. Meisnerus Philos. sobsect 2 cap. 4. Lutherans and others of the Reformed churches do agree that they may be punished capitally, that is for their blasphemy or sedition; but the d Schlichringius pro Socino contra Meisnerun page 457. Socinian stands out here also, and denies it; alleging that the punishment of false Prophets in the old Testament was speciali jure by special law granted to the Israelites, and therefore you must not look (saith the Socinian) into the old Testament for a rule of proceeding against false Prophets and blasphemers: Nor (saith e Calvin de Serveto in opusc. Catharinus in 3 Titus 10. Calvin and Catharinus) can you find in the new Testament any precept for the punishment of Thiefs, Traitors, Adulterers, Witches, murderers and the like, and yet they may, or at least some of them be capitally punished: for the Gospel destroys not the just laws of civil policy or Commonwealths; but I will not enter upon the debate of this point, neither bringing in the Scriptures or reasons for it, nor answering the arguments brought against it, of which arguments this I suggest (by the way) to your observation, that some of them do even ship in one bottom the moral duties commanded in the old Testament, and the typical ceremonies or shadows Some of them do make a Which Erastas denies not as to Heretics or such as keep not the faith, Thes. 9 & 70. against Ecclesiastical censures as well as civil, and some of them do carry further than haply they are intended, even to take off civil punishments of sins against the s●cond Table also: neither do I see any just reason, that if the office of a Magistrate have any place in the matters of the first Table, he can punish sedition, which is against his own name or dignity, and stand still and look on with his hands tied, whiles the name and honour of the great God is openly traduced or blasphemed. For the seducing Haereticke, he is to be prohibited and restrained: you will not suffer a man that hath a running plague-sore to go abroad to infect, though his shutting up be not in way of punishment, as if he was punished because he hath the sore, but in way of prevention of contagion, as the restraint of the Leper was. You pull down another man's house and that justly when 'tis on fire to prevent the burning of the whole Town: one way to put out the fire in the Oven, is to shut it up. Many errors and heresies would die of themselves if they had not free vent. Falsi doctores sathanae lenones saith Calvin: False teachers are the Devils panders; would you suffer panders to come into your houses & solicit the chastity of your children? would you suffer Mountebanks to sell poison upon a stage, to destroy the bodies and lives of people? This the b Examen censurae, page 285. Remonstrants in scorn call our palmarium argumentum: but it is not to be despised as if it was void of reason. You that are Christian Magistrates should not forget the souls of them that live under your shadow, There is a c Minus Celsus in disputatione de haereticis. etc. pag. 194. etc. learned man who argues against the punishing of Heretics with death, and pitches upon this as the solida, vera, certa, ratio, the solid, true, and certain reason why other flagitious offenders are to be punished, but not Heretics: because heresy (saith he) is the error of a depraved mind, an intellectual error: but other moral vices arise from a depraved and corrupt will, and the error of the understanding is not (saith he) to be punished with death, but that it is to be restrained from spreading and infecting, the comparisons which he brings in do fully signify. For you would not (saith he) put a Physician to death as a murderer who upon mere mistake gives his patient a potion of poison in stead of good medicine, nor a mad man that breaks out and kills and slays such as he meets with, because this proceeds from laesion of his understanding, though I do not concur with this supposition that heresy is a a mere act of the understanding: for it hath its denomination from the act of the will choosing the error: yet thus fare I go with it, that such pretended Physicians as hold that to be wholesome which is poison, and minister it to their Patients, are not to be licenced to practise, nor such mad men suffered to be lose to exercise their fury; damnable heresies can never be prevented, if false teachers may have liberty to bring them in. It's one thing to suffer Jews, Turks, Papists, Haeretickes, to live in the kingdom or City, and another thing to give them liberty or freedom of Trade, to open their shop and call in Customers to buy their destructive wares; Thou hast them that hold the Doctrine of the Nicolaitans, Revel. 2. 15. Thou sufferest that woman Jezebel which calls herself a Prophetess, to teach and to seduce my servants, was a sore charge laid by Christ upon those Churches. Nor is it the Pulpit which can keep off the infection, whiles the poison is carried up and down in books, and cried at men's doors every day, in which there are many strange doctrines going abroad open faced, and some more strange which go vailed, and dropped into the Reader by insinuation, there seem to be very strange dreams about the manner of Christ's being in the Saints, and Gods being manifest in their flesh, and about the Kingdom of the Saints, and the licking of the dust of their feet by the world. There are mysteries if the world was ripe for them; I take notice of one thing in a late book which hath a very ill aspect, brought in by way of enquiry, what is meant by the word Scriptures when it is asserted, that the denying of the Scriptures to be the word of God, should be holden worthy of death. For saith the Author, either the English Scriptures, or Scriptures in English, are meant by the word Scriptures, or the Hebrew and Greek Copies or originals. The former cannot be meant with reason, because God did not speak to his Prophets and Apostles in the English tongue: nor doth the English translation agree in all things with the original or the true sense of it; Nor the latter, for the greatest part of men in the Kingdom do not understand or know them. If this dilem be good, what is become of the certain foundation of our hope or faith or comfort; how can we search the Scriptures without going first to school to learn Hebrew and Greek. It's well known that our Saviour himself and the Apostles do usually cite the Greek translation or Septuagint, when they quote the Scriptures of the old Testament, and yet that translation had many variations in it from the original, and haply more than our English translation hath. The Apostle citing a place out of the Septuagint, where they express not the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is contained in Scripture, 1 Pet. 2. 6. And there is no question but the Hellenists and western Jews scattered up and down in Greece and Italy, etc. used the Greek translation of the Scriptures in their Synagogues, as appears by the confluence of the Greeks and Gentiles to them who understood not Hebrew, and yet they of Beraea, a city a Plin. lib. 4. cap. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Stephanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. of Macedonia, are commended for searching the Scriptures of the old Testament, and examining of Paul's doctrine by them: and in that search there were Greeks that bore the Jews company, as appears, Acts 17. 11, 12. And what Scriptures could they search but the Scriptures of the Greek Translation; I could easily demonstrate that the Scripture calls the original translated, scripture, & not without just reason: for the Scripture stands not in cortice verborum but in medulla sensus, it's the same wine in this vessel which was drawn out of that. Translations are but vessels or taps (as I may call them) to set Scriptures abroach; as for faults & errors in that translation, if that argument be able to batter and make a breach, let it but have rope enough, and it will make as great a breach in the Hebrew, for when you come to find that there are variae lectiones, and that in the Margin truer than that in the Text, as in that famous place a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in textu. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in margin. Vide Ford in Psalm 22. Psal. 22. 17. or shall question the true pointing or printing of the original, whither will not this wild argument run away with you, until you come to find the very original written by the Prophets own hand, or by the hand of some amanuensis infallibly directed & guided; The Scriptures expressed in English are the word of God. The deficiency of exact translation of this or that particular word doth not invalidate the canon or body of the Scriptures. But I shall not further proceed in this chase; I have but a word or two left, and that is to exhort you to quicken up your zeal for God and his truth: search out and remove the obstructions that are in and amongst yourselves, whether private ends or State ends, or whatsoever they be. Let not Reformation and religion be cried up for design, and to serve turns; settle it speedily. Send forth the Confession that it may testify to the world that you hold the form of sound and wholesome words: Let some government and order be established; religion is the ball of contention, many men's hopes lie in our differences, and their interests are served upon them. We have professed enough for reformation and purity, and have covenanted to endeavour it. The world is weary of words, they look for fruit; Let this day set an edge upon you. No man take a breakfast of this fast, let not our ruin be under your hand. There was a But in Naaman's story: he was such and such a man, but a Leper; You have done worthily, Covenanted seriously: But the matter of Reformation lies most of it as yet in the Covenant, and is but little crept out of that shell; It may be the foolishness of many opinions on foot, makes you slight them, as a Calvin in opusc. de Serveto. Calvin said of Servetus his first onset, securum me reddidit ipsa dogmatum fatuitas: but be not secure, b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrates lib. 1. de Arrio. a great fire may rise out of a small spark. Let the souls of so many thousands of people be precious in your eyes, and the Lord make your name like the name of those that have built the house of God; I pray you let me not be understood to ship in one and the same bottom every error or mistake with damnable heresies; some differences in opinion are as the strive (as c L. Verulam: Advancement of learning. one elegantly saith) of one Israelite with another: and these Moses quiets and parts them fairly, and some (namely heresies fight against the very foundation) are like the Egyptian striving with the Israelite whom Moses smites down. There must be differences made between error and heresy, erroneous and Heretics, seducers and seduced, I would I might entreat, nay press it upon those that are called pure Independents, that they would zealously and sincerely declare against the doctrinal errors and heresies of these days, that such pernicious opinions may not shelter themselves under their name or wing, nor ever any indulgence or toleration be either desired or granted upon such a reason, as all may come in at the same breach or port, for that would be but a selling of the Church into a liberty of being in captivity to destructive confusions and errors. FINIS. Pag. 11. lin. 5. for dote r. doceat. P. 30. l. 15. for sigmenta r. sigmenta. p. 43. l. 30 for because r. being. p. 45. l. 29. for formerly r. fermally. Die Jovis, 11ᵒ Martij. 1646. ORdered by the Commons Assembled in Parliament that Mr. Rows and Mr. Gewen do from this House give thanks unto Mr. Vines and Mr. Hodges for the great pains they took in their Sermons preached on the 10. Martij, 1646. at Margaret's Westminster before the House of Commons, being a day of public Humiliation for the growth of Errors, Heresies, etc. And they are to desire them to print their Sermons, wherein they are to have the like privilege in printing of them, as others in the like kind usually have had. H. Elsinge. Cler. Parl. D. Com. I appoint Abel Roper to Print my Sermon. RICHARD VINES. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OBEDIENCE TO MAGISTRATES, Both Supreme and Subordinate. In three SERMONS, Preached upon the anniversary Election-day of three Lord Majors successively, viz. Sr. THOMAS VINER, Elected, September 29. 1653. Sr. CHRISTOPHER PACK, on the same day, 1654. Alderman JOHN DETHICKE Esq. now Lord Elect, chosen the same day. 1655. At the Church of Laurence Jewrie London, Together With a fourth Sermon tending towards a description of the corruption of the mind, Preached at Paul's on the 24th day of June, 1655. By RICHARD VINES. Be wise now therefore, O ye Kings, be learned, ye that are Judges of the earth. Kiss the Son, etc. LONDON, Printed for Abel Roper at the Sun against Dunstan's Church in Fleetsteet, 1656. To The right Honourable Sir CHRISTOPHER PACK, Lord Major of the City of London and the Honourable Court of Aldermen there. RIGHT HONOURABLE, IN compliance with your Order and my own duty; I have embarked into this service of committing these Se●mons to public view, which did both receive life at first, and do now begin to walk abroad by your Command, not doubting of the same Candour from your eye, which was afforded by your ear, there being little in them that might commend them to the world, or You, beside their seasonableness to the Occasion, and time in which they were born. Though the Government of this City be worthily renowned through the world, yet it must be acknowledged unto the good will of Him that dwelled in the Bush, that our eyes have seen, and do see this our jerusalem, a quiet Habitation. And though the Magistrate be called the Corner, the Shield, the Nail the Stay, etc. of the Commonwealth, yet all things would doubtless soon swerve into Anarchy and discomposure: if he that puts a Bridle into the mouth of the Sea, should not still the querulous disposition of the People, and make them subject. There is one thing which makes the burden of this great people somewhat more tolerable (as I hope) and that is Religion, planted within your Jurisdiction, which teacheth subjection for Conscience sake, even to the most Morose, much more to the Godly and benign Magistrate. For sober Religion, teacheth us to obey the Minister, and Sword-bearer, of God; both for the Lords sake, who giveth him his Commission, and for our own, who receive the benefit: And indeed, no man that is wise for himself, would if he might either lop the Tree, whose shadow shelters him, or go about to weaken subjection, and so pluck away the Ivy from the Tree that supports it, especially, when He that climbs the Tree, doth it not to fill his own pocket, but to shake down the fruit to them that are under it. But (my Lord) I must not make too great a porch to a small building, and therefore shall only say this, that a public Spirit most becomes a Public Person; and that the whole work of Magistracy is a self-denial; so as if he keep that in his eye, that he is to rule propter Dominum, his example will the better teach the subject to obey, propter Domiminum, for the Lord, and the true Bounds and Bonds of this Relation between Magistrate and Subject shall be inviolably kept; which shall be the prayer of your Honours Octob. 15. 1655. most humble servant in the Lords work, RI. VINES. The Reader is desired if the Printers mistakes following be not correctted to his hand, that he will take notice of them in the reading. In the first Sermon. 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Subjection to MAGISTRATES both Supreme and Subordinate. 1 Pet. 2. 13, 14, 15, 16. 13. Submit yourselves to every ordinance of man for the Lords sake, whether it be to the King as supreme, 14. or unto Governors as unto them that are sent by him, for the punishment of evil doers, and for the praise of them that do well. 15. For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men. 16. As free and not using (or not having) your liberty for a cloak of maliciousness, but as the servants of God. NO instructions are directed in the Apostolic Epistles to Civil Magistrates, as Christian, for none of them (especially which were in Supremacy) were so at that time. Husbands and wives, fathers and children, masters and servants, have their particular instructions delivered into their hands; but as for Magistrates, though their authority and office be strongly maintained, yet it is the subject that is especially spoken unto, and charged with subjection, by pressing Arguments; that so a Christian, who by his Christianity, is bonus vir, may, by his due subjection to that ordinance of God and man: the Magistrate, be bonus Civis, a good Commonwealths man. Nor are the Arguments more pressing, than the occasion; for the Jewish Christians (unto whom dispersed, after the dissolution of their own estate, 1 Pet. 1. 1. through the Asiatic regions, our Apostle is thought to write) were not quit of the relics of that old ferment, which generally soured that whole Nation; (viz. a mutinous and froward disposition to all Magistracy) besides their own; with which scab they might infect other Christians, who had both plausible Arguments, and great temptations to conclude it very incongruous, that the subjects of the kingdom of Christ, called to the best and highest liberty by the Gospel, should submit themselves to the sword and sceptre of Infidels, Tyrants, Persecutors, whose laws forbidding the profession of the Gospel; or commanding abominable Idolatry, they were obliged by a greater obligation, and upon a higher penalty not to obey; and that was the very reason, that the Heathen calumninated them with open mouth, as absolute pests of the Commonwealth, enemies of mankind, subverters of all Authority. Our Apostle though writing (as it is said) under Nero, whose universal wickedness, and particular cruelty against Christians might give the greatest advantage unto temptations of disobedience unto, and scorn of his authority; doth yet call for subjection to authority of whatsoever form or degree, both Supreme, and Subordinate. For having given forth general Instructions unto all Christians for a Godly conversation. ver. 11, 12. he descends to relative duties of subjects to Magistrates, of servants to Masters, which as then they were most questionable, so they are always most burdensome; and he calls for them as parts of a Godly conversation. Sins against our relations as in all men unnatural, so in a Christian they are scandalous. A child, a subject, a servant, not better for his religion in the duties which their relation doth bespeak, is so far from being an ornament to his profession (as the meanest may be) that they bring shame upon it, and are in some respect Titus 2. 10. worse than an Infidel. This duty he teaches in the 13. and 14th and he persuades in the 15. and 16. verses; moving them as they were Christians, to muzzle the mouths of ignorant and foolish men, that study to take, or make all occasions of calumniating their profession; for so saith he, is the will of God, ver. 15. and removing that argument which as Christians they might stumble at, viz. their Gospel liberty, he grants verse 16. and then excepts against the abuse of it, As free and not using your liberty as a cloak of maliciousness: for it is a liberty from sin, not to sin; a liberty to serve God, not to disobey the Magistrate, who is the Minister of God. A liberty from obedience to Magistrates or Masters, contra dominum, but not a liberty from subjection, to them, propter Dominum, as the text saith. In the 13. and 14. verses you have. 1. The Magistrate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his dignity and office. 2. The subjects 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his duty and subjection. The Magistrate is lifted up supra alios, above others in authority; but his office is propter alios, for the benefit of others that are in society: And you have, 1. The denomination of the Magistrate, he is called the ordinance of man. 2. The distribution of his authority, into supreme, and subordinate, whether to the King, etc. or unto Governors sent by him. The subjects duty is encouraged, 1. By the grand motive thereof; For the Lord's sake. 2. The great benefit that redounds unto the society by the Magistrate, viz. the punishment of evil doers, and the praise or protection of them that do well. From what is said of the Magistrate, we may observe; 1. That the civil Magistrate is the ordinance of man. 2. That this ordinance of man is more than one; every ordinance of man. 3. As namely, the Supreme Authority over the place governed, and the Subaltern, or intermedial: The King or Governors. 4. This office or authority, is exercised respectively in things, punishments and praise, and towards persons, evil doers, well doers; for the punishment, etc. From what is said to private persons, or private Christians; we may also observe. 1. That they are enjoined subjection to the Magistrate. 2. To every form or degree of civil Magistracy. The motive unto this subjection is, for the Lords sake. 4. And the common good of mankind, or of the society wherein they live. The explication of these shall be singly made, the application to the present occasion, shall be jointly from all of them together. Obser. 1 The Civil Magistrate is a humane ordinance; This denomination is not elsewhere given to him, nor the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying creature, or creation, in Scripture so used, yet it is good and proper language, they use to say Creare consulem etc. to create a Magistrate by suffrage or election. It is a creation which you are going about this day, and the Lord Major (it is not spoken per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by diminution) is a creature of man for the civil Magistrate (not properly the laws of men) is thus denominated as is plain by the distribution made into supreme, and subaltern, and by the punishment and praise belonging to his office, which point out a person, or an office called by this name; And why ordinance of man? Government is sealed in, and managed by man, and so is an ordinance of man subjective. It's exercised and conversant about men, and so it is an ordinance of man objectiuè. It's ordained for the benefit of men and so it is an ordinance of man finalitèr. But in these senses an office immediately set up by God, suppose an Apostle in the Church may be called (as I do not find it is) an ordinance of man, therefore our Apostle writing to Christians that were, or might be scattered into divers Countries where they might find divers forms, and kinds of Civil Government, and divers degrees, and ranks of subordination of Magistrates doth specially signify that the designation of the forms of Government, and the persons governing, with all their varieties one from another, are the ordinance of man modelling, and moulding their policies by their wisdom, Rom. 13. 2, 3. for their good, nor is this contrary to Paul, who tells us that the higher powers are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God as the Efficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from God as the first and highest of the Rank and Series, so the circles of the water are one from another, all from the first mover, Magistracy abstractly considered, is not an Ordinance of man, but of God; Man may create the Magistrate, the Magistracy is of God; not only by permission, for so are tyrannies, violences, exhorbitancies of the power, nor by approbation only, for then Magistracy should owe more to man the maker, than God the approover; nor only by suggestion of it to our nature, wherein there is so universal an instinct towards Government for relief of our weak and impotent nature, more unarmed than bruits, and so undefensible, that Aristotle confessed man to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by nature inclined to society, but it is of God, by institution and appointment, by a silent word, Dixit, he said, let there be light, Dixi Psal. 82. 6. I have said ye are gods. And this is the word of God which comes unto the Magistrate, as Christ saith, John 10. 35. and so is the Minister of God, saith Paul, and to be obeyed, for the Lord, saith my text: Marital authority is of God, yet the woman hath a free choice and consent in taking of an husband, and then is her subjection and obedience due by virtue of God's institution; you bring your Plate to the mint, it's stamped with the superscription, then it's called Caesar's coin, the State's money, because it's currant by their authority. From the several sense of these words which may be all true, though not all apposite; I infer two things. 1. That they which are for extirpation of all Civil government, do seem to have put off humanity, and to have extinguished that universal sense & instinct of all nations & of mankind; what are your Cities and Commonwealths but heaps or herds of men rather than societies; companies may be of beasts, societies are of men: If there be societies, there must be laws; if laws, there must be Magistrates; the law gives life to the magistrate, the Magistrate life to the law; Angels are occasional, Magistrates are standing Ministers of God. He needs the agency of neither, he will use both. 2. This title is not given to the Magistrate in disparagement or diminution, that had been no fit Argument to enforce subjection; but it shows the favour of God in giving this Magna Charta to humane societies, as to choose such forms of Government, and such persons for Governors, as he may stamp with his Authority for our good; non potestatem, sed regem creat Respublica, the Commonwealth creates not Magistracy, but the Magistrate; I would have better thoughts of a Magistrate in a Commonwealth, then of a King in a Comedy: there is a propter dominum, for the Lord. Observation 2 This Ordinance of man is more than one, for it is said, to every Ordinance of man; there are divers kinds or forms of Civil Policy, several in divers places, divers in the same place, as Tacitus tells us in Rome. The Eastern Countries generally addicted to Kings, suetus regibus Oriens, saith he, in Tacitus; Athens, Carthage, Rome, famous Commonwealths. The Israelites had some variations, but now under the Gospel it's a general Maxim. The Principles, the Profession of the Gospel, though abhorrent from heathenish religions, yet is consistent with all manner of Civil Governments; the Jewish religion could not so well consist with other Policies, but the Gospel, which may be preached through the world, bids no defiance to the Civil magistracy. All the Kings and Judges of the earth may kiss the Son without loss or detriment to their dignities. It sets not the slave free from his master, but makes him a better servant, It sets not the subject free from his superior but makes him a better subject, this is a good guest that meddles not with the household government where he lies, but pays well for his entertainment, you hear Christ say, give to Caesar, not take from Caesar that which is Caesar's; therefore they must needs be mistaken that will have the Gospel consist with no Christian Magistracy, which may well consist with any. Obs. 3 The Civil Magistrate is either Supreme or Subordinate, and both are called the ordinance of man, both to be obeyed for the Lords sake, whether to the King as supreme, or to Governors as sent by him. The King here meant is Caesar the Roman Emperor, under whose Empire those Countries, 1 Pet. 1. did lie, for howsoever the name of a King was hateful to the Romans after the Regi fugnum, yet the Greek Writers do frequently call the Emperor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 King and so the Scripture, Joh. 10. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. we have no king but Caesar, and in what hand soever, one or more, that the Headship or Supremacy lies, the Scripture calls that sovereignty, Kings, Revel. 17. 10. The seven heads are seven Kings, and those were seven Sovereignty's of Rome, as Kings, Consuls etc. many of which are numbered by Tacitus in his first page, and in some such sense may be understood, those places in the Judges. There was no King in Israel, no Magistrate to restrain such arbitrary enormities; I speak this upon my conscience, neither to flatter, nor yet to elevate the authority of Kings, where they obtain, but to show that no jus Divinum falls more necessarily upon that form of Government than another, and that the word translated supreme with reference to subordinate Governors is elsewhere, Rom. 13. 1 Tim. 2. ascribed to all Magistrates, with reference to the subject, and may be so used here in the judgement of learned Interpreters, and those words Governors sent by him, are not (as some say) referred to the King, but to the remote antecedent, the Lord; And Estius his reason is, The end of sending Governors to punish Calvin. Estius. evil doers, and protect them that do well, was not in the eye of the Roman Emperor, but is always in the intention of God, that they should do so, I will not labour to destroy either sense, that which ascribes the mission of Subordinate Magistrates unto God is true and pious, that which derives their Commission from the Supreme, is Supreme, is true and apposite to the Text. It follows hence. That not only Magistrates, but degrees thereof are needful, God hedges in the authority of the Inferior Governor, the Precedents of Provinces, Proconsul's, Curators from contempt, they are sent, they are Ministers of God, Ministers of the Supreme, under Authority, as the Centurion said, yet in command; a twopences hath the stamp as well as a shilling. The Subordinate Magistrate brings the benefit of common Justice home to our own door, in Israel the small towns had a Triumvirate, three to sit in their gates, the Cities three and twenty, and all with dependence upon the Sanedrim or constant Parliament sitting at the Temple in Jerusalem. That there be a Supreme, whose power extends to the whole sphere is needful in the Commonwealth, but pernicious in the Church, except it be that of Christ, which admits of no Compeer, no Second; In all Armies, all Commonwealths there must be a Supremacy lodged somewhere, else it is like a faggot without a bond, many sticks no faggot, justice cannot be finally done, and so not done, where there is not a Centre to give rest, and to stop, and determine all motions, questions, quarrels, appeals, there is no order (say Philosophers) nisi cum relatione ad aliquid primum, without reference, or respect to some First, and therefore all Commonwealths, for the preservation of unity and peace within themselves will have some Supremacy, which as the Centre of a Circle is one, and can be no more than one, I do not mean more than one man, but more than one Supreme,, so our Apostle speaks of Governors, as many, of Supreme, as of one. Both the Supreme and the Subordinate Governor, their office is, for the punishment of those that do evil, and for the praise of them that do well: this is the end of Magistracy, not always of the Magistrate; he may aim at the dignity, not at the duty of his place, and clamber the tree to fill his pocket; not to shake the fruit for them that are under it; but they are set above others; for others; not for themselves: for (as Seneca said) the Commonwealth is not for them, but they for the Commonwealth: they are called by names of Dignity, Principalities, Eminent Powers, Gods; as by names of duty, and that in respect of the whole Commonwealth, Foundations, Corner-stones fathers of their country, in respect of the Church Nursing fathers, in respect of the laws 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Keepers of the laws; not Lords of them: in respect of offenders, they are Gods swordbearers, in respect of well doers, shield-bearers, healers, benefactors, this in respect of their office, but in respect of their private, they may be Foxes, as Herod; Lions, as Nero. 2 For punishment, and for praise, the Apostle Paul too uses this word praise, Rom 13. 3. the praise of a private man is commendation, the praise of a Magistrate is encouragement and protection, if there were no severity in a Commonwealth it would be quite overrun with wicked men, more intolerable than wild beasts and vermin; There was no Magistrate or Heir of restraint in Laish, Judges 18. 7. and so they became a prey easily, you conceive not their misery of that which some call a liberty to do every one what is good in their own eyes, better live where nothing, then where all things are lawful; And there must be praise too, a Magistrates office is executed by his tongue, as well as by his hand, this is a word that might have expressed a Magistrare even in state of Innocency, wherein (some hold) there should have been Imperium blandum though not onerosum, what need have good men, Saints (say they) of Civil Magistracy the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of antimagistratical men, of whom I may say as he said of Cato, he speaks as if we were in Plato's Commonwealth not in Faece Romuli; if we could make men, we should have less need to make Magistrates, yet there would be need too, I would all were honest men that call themselves Saints; If they were all Saints, they are not all Angels, they may do evil; Moses had a great task, though most of his charge were Church-Members, preventing justice is an excellent part of a Magistrate: It's a point of justice to whip an idle beggar, but more excellent to prevent Idleness and beggary, a flock of sheep must have a shepherd, though there be no Wolves in the flock, there may be some about them. The Magistrate is no hindrance to goodness, which is doubled, when one is both a good man, and a good subject. 3. For the punishment of evil doers, the praise of well doers, and herein he speaks accurately and properly, so Paul, Rom. 13. 3. If thou do evil fear; If thou wilt not fear, do well, for the Magistrates are a terror to evil works; Pilate spoke like a Magistrate what evil hath he done, The Magistrate judges of persons by their causes and their crimes; an ill man may be right in his cause, a good man may be an evil doer, suffer not as evil doers, saith the Apostle to good Christians, in nostro Foro, we call a godly man a good man, you upon the Exchange call an able and a rich man a good man, but as to the eye of the Law & of the Magistrate, which should be but one, men are judged good or evil by their crimes, or by their causes, not by their own persons, as the balance tells you not which is Gold, which Iron, but which is good weight, and which too light; and if in this diversity of Opinions among us, a Magistrate bribed happily by his opinion to think all of his judgement or party good men, and so give them the white stone, and turn the edge of the axe towards others, then upon that account it would follow that all the Christians in the world should be judged evil doers, and all of them punished by the heathen Magistrate, and I should think that the skin of such a Judge was worthy to be flayed off, to make a Cushion for other Judges to sit upon, for I think that which Latimer speaks off, is worn out before now, Pardon me in this expression it's but against acceptance of persons, in them that turn Judgement into wormwood, that either justify the wicked, or take the righteousness of the righteous from him. 2. From what is said to private Christians. Observation 1 That they are enjoined subjection to the Magistrate whether Supreme or Subordinate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word used by Paul, Rom. 13. Tit. 3. and by Peter here enclosing all the duties which this relation doth bespeak; Praying for him, paying tribute to him, living under him, as Honour in the fifth Commandment; Nullum Animal, saith one, morosius homine, no creature more sturdy and peevish than man; subjection is a hard duty to corrupt nature, but dominion sweet; The Bramble would fain be King over the Trees, and calls too, and brags of his shadow, which is scarce able to hid a Grasshopper, and threatens fire to come out of him to burn the Cedars, Judges 9 15. Oh that some body would make me a Judge, saith Absalon; Subjection to obedience is not pleasing, subjection to punishment more harsh, and yet so large is this subjection Omnis anima, Rom. 13. 1. Must of necessity be subject, ver. 5. it's not a Point of liberty or arbitrary choice, if a City or such a Company of people should agree, and make an order that there should be no Magistracy, that agreement is null and void as against the Law of God, and Nature, as I suppose. I Have not read any plead against Magistracy in Heathen Authors, but there are such to be found amongst Christians, against Christian Magistrates; and thereby you may see what products are misbegotten out of the Scripture, wrested, & set upon the wrack, whereby it is made to speak what it never meant, that place, 1 Cor. 7. Ye are bought with a price, be not ye servants of men; pleads, say they, against servitude and subjection, and so it doth to men's lusts; But it carries further than they would have it, for by that rule that there must be no servants, there must be no Masters, and then the rules given to both are void; And that place Heb. 8. pleads against Ministers that should be taught of God, and not every one of his brother; but it carries too far too, for by that rule they must not preach no more than we: Monstrous and misshapen births have been begotten upon the holy Scripture, by the unlearned folly, and unsober wit of men, and as for those prohibitions of private revenge or retaliation, Matth. 5. They rather argue that God hath put his sword into the Magistrates hands for my good, and therefore, hath forbidden me to smite with it; we therefore plead for subjection to Magistracy, to their Authority, not their lusts; neither do we by subjection to Magistracy which is of God, thereby justify their sins and enormities whatsoever. The Romans had pierced into Asia, and got possession by no better Title, than the Lion, and the Fox could make them, and the Emperors that now had conquered those Romans, were as wicked as the earth bore, and if subjection to their Authority had drawn into consequence the justification of their Actions or Injuries, than the injunction had been very hard, and more than God, or any Magistrate good or bad doth ordinarily require of any Subject; the subjection of a child to his Father, doth not justify the whoredom in which his father did beget him. Obser. 2. and 3. The second being already spoken too; I take it and the third together: The subjection enjoined is to every form and degree of civil Magistracy, for the Lords sake, this invites obedience and sweetens, and encourages it, that it is for the Lord, by whom the Magistrate hath his Authority; for when he exercises it, he sustains as it were his Person, stands in his stead, bears his Image, and is his Minister: it is the Magistrates bridle, that he rules for God: It is the Subjects spur, that he obeys for God. How little doth he fear the face of a great Man that is Commissioned from the Highest, you shall not be afraid of the face of Man, for the judgement is Gods, Deut. 1. 17. What an awful command lays it upon the Subject, especially, if a Christian, when he sees God in the Magistrate: Now he will obey, not because he sees fasces & securim, but for Conscience sake; the clearest example whereof, We see in the Primitive Christians, whose power and number needed not to have feared the sword, had they not more feared the sin of opposition, nor any particular example in Scripture, is clearer than that of Ambrose, who durst not side with Maximus a great Commander, though the Emperor young Valentinian was both an Arrian Heretic, and had been intolerably injurious to the Church, and to Ambrose himself at Milan: How secure is that Magistrate without his bundle of rods and axe, whose Subjects have Consciences, that can see God in Magistracy, through all the Magistrate his sins and oppressions. It is propter Dominum, that invites unto that sweetness the duty, that binds the hands, and bridles the mouth, and it is that also that limits the subjection, For the Lord; not against him, there is a laudable disobedience; Nature itself teacheth, Socrates to reply, as the Apostles did, We will obey God, rather than you, else we obey not as an Israelite, but as a Jezreelite, that took the command and destroyed Naboth. Here contrary to the sense of all good men, and of reason are those Parasites of Authority, Court-flatterers, that can blow up Authority, till it be too big for itself, and make them believe they are gods, and must be obeyed, command they what they will. Observe. The Common good of the Societic wherein we live, might be a motive to our subjection to the Office of the Magistrate who procures it: For the punishment of evil doers, and the praise of them that do well; If the Ship founder in the Sea, who can hope to secure his private Cabin, why doth water forsake his own Centre to run upward? but to prevent a vacuity in the Universe; our own peace, lieth in the peace of the City; and therefore saith the Scripture, Seek the peace of it, Jer. 29. 7. The labour is the Magistrates, the good is ours: and it is the greatest good that we can expect or enjoy in this life; viz. A quiet and peaceable life, in all godliness and hovestie, 1 Tim. 2. Godly and honest they make us not, but they make our lives quiet and peaceable; through their vigilancy we sleep, through their care, we are secure; through their public employment, we attend our private. It is through the Magistrate, that we live not more belluine, as a Herd of Beasts, that every Enemy is not Master of our lives, that any man, (as Austin) can say, Haec Villamea est, and good men have the most benefit by the Magistrate; the miseries of Anarchy would fall most heavy on them; and therefore, they of all men have least reason to cut down the Tree that most shadoweth them. Thus far for Explication, the Applicacation follows, and first, generally to the Magistrate, and to the Subject; then particularly, with respect to the season. To the MAGISTRATE, and that in three Uses. 1. THat he may lawfully take the sword which God and Man puts into his hand; It is not lawful in a Heathen hand, and unlawful in a Christians. The sense of all Orthodox Christians descending from the Apostles to these days, makes it plain, He is the Minister of God, his swordbearer, his sheild-bearer; Let it not be preached out of your hand by a Jesuit, in a Socinian, or in what cloak soever. It's not much to be doubted, that such Emissaries have left their nests to make Proselytes amongst us, for where the sore is, there are the flies; nor any wonder they should call the Pope Christ's vicar, when they are at home; and Antichrist when they are here: when the Devil appeared to Christ as a Devil, he comes with ifs; If thou be the Son of God? when he is in the possessed, Then, Thou art Christ the Son of God, when they are at home, the Magistrate is little better than the Pope's Executioner, or hangman, when they are here, they would not have the Magistrate so much, being ready by their principles, and the old revenge, to perform that office themselves, and therefore they are restless until they accomplish that which Demosthenes observed, that the Wolves and Foxes would be at agreement with the sheep, but they must first deliver up their dogs, the old act is to bring Magistracy first out of reputation, and then where is their authority; let them take what shape, and pipe what tune they will, let not Argus close his eyes. 2. Remember that Government is not for them that Govern; but them that are Governed: not for private, but public ends; every thing that moves, though it be a stone, moves to the Centre of the world, you are eccentrick when either honour or wealth take you up; the shepherd may receive the fleece, and eat the milk of his flock, but his office is to keep the sheep, for this cause, Rom. 13. ye receive tribute because you do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attend mainly and continually on Governing, Nehemiah upon occasion did not take it, but yet there is that's called the bread of the Governor, cap. 5. 14. 3. If our subjection be propter Dominum, then use your authority propter Dominum, he that keeps sheep feeds their bodies, he that rules over men that have souls, must consider that you may not, cannot compel faith or conscience, but you have a business in matter of Religion, not as Uzziah, but as Hezekiah (saith Dr. Reynolds) by encouraging the Ministers and pulling down the nests of Idolatry, you know the fourth Commandment is directed to the Master, to the father, to the Magistrate, The ten Tribes after they had cast off God's Religion never had a good King, and their Kingdom unsettled and tottering, as a learned Knight observes from those words, 1 Kings 14. 15. they were as a reed shaken in the water, that moves this way and that way, and never stands quiet, and therefore let it be upon your hearts that you are the Ministers of God for Government, to punish the evil and to praise the good, and we are the Ministers of God for the reproving of the evil, and encouragement of the good; Moses and Aaron both helpful to one another, both Ministers of God in their way; and though the Church and Commonwealth be two bodies, not severally but respectively, yet one and the same man may be a member of both, and therefore the soundness or sickness of the Church, is of great concernment to the Commonwealth, both Physician and Surgeon are conversant about one body, the one respects the inward disease, the other the outward sore, so Haereticus qui errat, is under our, haereticus qui turbat under your office; we may be one without the other but not in a Christian Commonwealth, and therefore let the one uphold the other, Ministry uphold Magistracy, Magistracy uphold Ministry, the want of the one will make too much work for the other, and let the Pole that holds up the brazen Serpent, stand, I speak as to the office of the Ministry, for their maintenance; the subject of the time for discourse, I have little to say, nor is it needful to speak to you (blessed be God) but this observe that God hath seated our Argument in every other man's breast; even in their breasts that maintain us, as if God would have them to feel their own Arguments, and acknowledge ours in their own. The Magistrate, for this cause receives tribute, because he attends on the Commonwealth; That's our Argument. The soldier hath our Argument in his breast, who goes not to warfare at his own charge. The husbandman hath it also, who plants a vineyard; who ploughs, and sows, and doth not reap the fruit? The shepherd hath our Argument at home, who feeds the flock, and eats not the milk? The very labourer hath our Argument, for the labourer is worthy of his hire. The Ox if he could speak (as once the Ass did, and reproved the madness of the man) would use our Argument; I thrash, muzzle me not. And are not we in these lists? Yea, for if we sow spiritual things, why should not we reap of your carnal things, a fit Argument for a Merchant upon the Exchange, for this is but a spiritual exchange, carnal things for Spiritual things; Haply they will allow us Alms, but Scripture is not content with that word. It must be honour, and because that might not be interpreted by a jejune reverence, it is called a double honour, let any man in his calling, show a title better assured. To the subject. Use. 2 I meddle not with that great question, agitated in this land in later years; which is in case when the Supremacy doth as it were fall a pieces within itself, but with the duty of private Christians to the Magistrate, whether supreme, or subordinate; and to them I say, pay your duty to the Magistrate for his Protection; pray for them, for all that are in Authority, and hold up Moses hands by Prayer, 1 Timothy 2. and be subject to their Authority, for it is of God; and as the old Proverb is, must, is for the King; so there is a must here, You must be subject to the Magistrate, the branches of it are lopped by very many, the Papists make him the supreme, yet a servant to the Pope to bear up his train: The Donatist of old, and many now cry, Quid Imperatori cum Eeclesia? and there are in the World, that are for Root and Branch; but the Orthodox Christian, neither is a Parasite to flatter the Authority into exorbitancy, nor a demolisher thereof. If I had time to set before you the misery of Anarchy, I would make you tremble at the thought of it, for than you should see men as motes in a Sunbeam, fly up and down, one upward, and another down, a thousand ways, and neither life nor liberty, nor property could be called your own, and what should Paul do for his appeal to Caesar, let the men and their actions be what they may, yet the Authority is for our good, Caesar noster est a nostro Domino constitutus (saith Tertullian) Caesar is ours, set over us by our Lord. More particularly, First, for you (my Lord) that are the setting Sun: It is your happiness that you can use that speech of Hezekiah, There hath been peace in your days; I commend to you that excellent close of Samuel, 1 Samuel 12. 3. when he laid down his Government, Whose Ox have I taken, whose Ass, or whom have I defrauded, of whose hand have I received any bribe? Go off with thanksgivings to God, and let this City and your own conscience give you thanks, but withal set all accounts clear between God and your soul, and remember that a year of Majoralty may bring more sin upon you, than all the days of your life: I mean, such sins as are called our nostra lerna, our-other men's sins which are such as happily a Magistrate little thinks of. Secondly, For you the Electors, I suppose you know your rule, take heed of that which is the bane of all societies, sedition and tumultuousness, and unquietness, I know you may be deceived, in your choice, the Historian saith of Galba that he was omnium judic●o dignus imperio, nisi imperasset, some men's sins go before, & some follow after, and we know not what unseen leaks may be in a vessel, until, there be something put into it, but let your aim be right and hearts be unbiass'd; It's a great liberty you have to choose whom you must be subject unto, and a great happiness that you have so many good men to choose out off, we undervalue the greatest benefits when they are common, and you lift up the hand in course many time, rather than in conscience. In the general, your eye should be pitched upon a good man, and upon a fit man: for every good man is not fit for this service, nor for this time. The Hebrew Masters recount seven properties of a fit man, marked out in two places of holy Scripture, Exodus 18. Deut. 1. First, An able man, that is as the word imports, a stout man, well resolved against bribes and fears persuasions and menaces, not like an empty balance that stands tottering, and a penny weight determines it. It is a cursed Principle of Machiavels, among his other Paradoxes in policy; he would have a subordinate Magistrate, instar molae trusatilis, like a handmill which a superior Magistrate may easily turn round, as he will. Secondly, Fearing God, for he that rules for God hath need to fear him with a pious fear: and he that fears God as a private man, will in all likely hood, fear him as a Magistrate; in serving God being a Magistrate, in those things wherein he cannot serve him, but as a Magistrate: For, In hoc, (saith Augustine,) serviunt Reges Deo, in quo non possunt nisi ut Reges. Thirdly, Men of Truth, or just men. He that rules over men, must needs be just, 2 Samuel, 23. and he that is by giving suum cuique, the long coat to the Dwarf, if it be his: for default whereof, Cyrus his Master, whipped him when he was a Boy, because he considered in the childish controversy that came before him, were like a Tailor, for whom the Garment was most fit, then like a Judge whose the coat was. Fourthly, Hating Covetousness; that bribes throw not dust in his eyes. He is the best Magistrate that is good for nothing, A rare Virtue! Fifthly, A Wise Man; One that (as they say) hath his third eye; that is, Experience: For an ignorant Magistrate, doth justice by adventure, and that oftentimes is by misadventure. It is a saying of Luther, That if a wise man, and a good man both cannot be had, rather choose a man liberally good, then intolerably ignorant; As if you were to seek a Pilot, a Lawyer, a Physician, you would choose such a one, as in his faculty is skilful. Sixthly, A known man; or One of good fame for Reputation makes Authority valued, which other wise is rendered contemptible. Seventhly, One that is of the Chief of the Tribes, Deuteronomie 1. 15. A Cedar, an Olive, a Vine, not a Bramble. For three things the Earth (saith the Scripture) is disquieted, A servant when he reigns, etc. Nec Bellua tetrior ulla est. And for Conclusion, You Sir, that shall be Lord Major in Fifty three, as hath been a year male-ominated to the government of this City; do not you fear the Stars; every old woman that can dream a tale is not one of the destinies: He gave this reason, why the old Oracles in his time grew silent, because, saith he, men are grown minus creduli, do you trust God with yourself, who hath trusted you with so great a City, enter your Office with prayer & fasting, that another spirit may come upon you; and that he that hath girt you, may bless you. Keep if it be possible the State which the City hath allowed you, as Joseph in Egypt did that, which the King had put upon him, for he that despiseth himself is the more easily despised by others; and let Religion have your Countenance, which hath crowned this land with so many blessings, such miraculous preservations, as are peculiar to England; remember whose Minister you are, that so you may have courage, and for what end, that you may maintain your comfort. FINIS. SUBJECTION TO MAGISTRATES BOTH Supreme and Subordinate. Laid open in a Second SERMON upon that subject. Preached at the Election of the Lord MAYOR of LONDON, on Michaelmas day, 1654. By Richard Vines, preacher of God's Word at Laurence Jury, London. TITUS 3. 1. Put them in mind to be subject to principalities and powers, etc. LONDON, Printed for Abel Roper, at the Sun against St Dunstan's Church. 1655. The Second SERMON At the Election of the LORD MAYOR OF LONDON. 1 PET. 2. 15, 16. BEing appointed to this service upon your last Election day in 1653. the providence of God led me to that Text verses 13 1, 4. of this Chapter, and because the two verses following are homogeneal to the same subject, and suitable to the season, I will proceed, Verses 15, 16. 15. For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men. 16. As free, and not using your liberty for a cloak of maliciousness, but as the servants of God. IN which words the Apostle reinforces the charge laid upon all of Christian name, converted Jews, and Gentiles, that lived in those Asiatic Provinces specified 1 Pet. 1. 1. and consequently upon every soul, as Paul's expression is, Rom. 13. 1. of whatsoever elevation, they be in christianity (as Chrysostom saith.) The charge given is of subjection to Magistracy, verse 13. every ordinance of man, that obtains over the places where they live, though different from that form that was calculated for the meridian of the Jews native Country, whether the Magistrate was Heathen or Christian; a Nero or a Constantine. Yea, and to every rank of the scale of Magistracy, whether supreme or subordinate; for the fear may force subjection rather to the Emperor, than an inferior Curator; yet that which is for conscience sake, looks not so much at the value of the piece as at the superscription, which is propter Dominum for the Lords sake. And this charge is reinforced, 1. By reason given for it ver. 15. 2. By their reasons against it answered ver. 16. The reason given for it is twofold, 1. That it is the will of God. 2. That so they shall stop the mouth of ignorant and foolish men, that calumniated Christians for seditious Beasts and Antimagistratical Rebels. Their tacit reason, or objection against this subjection appears ver. 16. to be this. Christianity is a free estate redeemed from slavery, especially to such men as hate our name, our profession, our Lord, tread us down as dirt, make bonfires of us, meat and sport for lions, drudges in their mettle mines etc. Which he answers, 1. By Concession. 2. By Correction. 1. By Concession he grants their liberty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as free Christianity is a free state, by their redemption, by their spiritual nativity, Children of a free venture, Jerusalem which is above is free, which is the mother of us all, Gal. 4. 2. By Correction, Correcting the abuse as not using the liberty, for a cloak or veil of wickedness and sedition. 2. Regulating the use of it, but as the servants of God, who having ordained the powers, is served by them, by your subjection to them. For the order of my proceed, I shall first unfold the Doctrinal matter altogether. Then infer the Practical use of all. And lastly, make personal application according to the season. For the Doctrinal matter of the 15th vers. I sum it up thus. Doct. That subjection to Magistracy is enjoined upon Christians by command of God and is also urged by Argument of reason, and this is the General. Particularly the reasons are, 1. That this is a duty well pleasing to God, for it is his will. 2. That by so well doing they shall gain or maintain the credit of religion, by silencing the open mouth of ignorant and foolish men. It is enjoined upon Christians by command, verse 13. submit yourselves, and it is also urged by Argument of reason in my text, and it is to be remarked, with what importunity subjection is required of Christians in this place, in the 13th of the Romans, and the 3d of Titus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 13. 5. you must needs be subject, such importunity of command and reason is used, as may suggest to us, some doubt of the indisposedness or aversion of Christians above other men towards Magistracy. And indeed the Apostle signifies of some Pseudo-Christians in the last times. 2 Tim. 3. 1. that they shall be lovers of themselves, traitors, heady etc. having a form of godliness. Yea, and it seems there was such a spawn of Christians in being even in those times, for both the Apostles Peter and Judas, as if they spoke with one mouth, 2 Pet. 2. 10. Judas 8. do tell us of some of them that despised government, speak evil of dignities. And you may conceive that from the examples of some, the infamy would redound upon the whole profession; yet that this libertinism flows from the lusts of professed Christians, and not from the principles of Christianity, I prove thus. 1. Because Christianity doth not extinguish the common law of nature, nor the common notions of truth or goodness, that are in a natural conscience, but rather ripens and improves them, for otherwise when one puts on the Christian, he should put off the man. All truth is ours, all truth and goodness, though the pearl be found in the dunghill yet it is set in the ring of Christianity, I speak to wisemen saith the Apostle, and again doth not nature teach you; And therefore the sense of authority must be as deeply planted in him who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by nature sociable as well as others and the sense of brutality as remote from him, who hath not the armour of horns and hoofs for his self-defence more than other men. 2. The particular principles of Christianity do well consent with the use and fruit of magistracy, and not in the least fight against, or oppose the office. The use and fruit of it is a quiet and peaceable life in all godliness and honesty, for this is good and acceptable with God. 1 Tim. 2. 3. Quietness and godliness, Peace and honesty, what can be more agreeable to our profession. That the principles of it are not of least tincture of averseness to the office is plain, by the Doctrine which reckons the resistance thereof, the resistance of the ordinance of God, and involves every resister under condemnation, Rom. 13. 2. and by the grand pattern of our profession Christ Jesus, who being tempted upon the question said, Date Caesari, and looked through Pilate to the gift of his power from above; yea and wrought one of his miracles upon the ear of an officer rashly wounded by Peter in defence of him. The reason of this point is, that howsoever the Jewish religion in their nation might have a government calculated and cut out unto it in some respects; yet Christianity is so compounded and made up of spirituals, as may well comply with any form of civil Commonwealth in the world with every ordinance of man, whether monarchical etc. Or mixed; and therefore though it reform a nation, yet need not form it: As the water washes the vessel, but complies with the form of the vessel, be it a barrel or a bottle; and this is the point that the Fathers do much insist upon in their Apologies, that their principles do not fight against Magistratical authority. 3. As I have argued from the principles, so let me argue from the interest of christianity, for a Christian hath a greater fraught in this ship then another man, His life, liberty, safety, property, peace, is secured to him by the common Justice, as he is a subject; His godliness and honesty is secured by the indulgence or law of the Magistrate as he is a Christian, and this is an excellent couple godliness and honesty, for honesty gives credit, and many times protection to godliness, for who is he that will harm you? 1 Pet. 3. 13. yet if the outrage be so diabolical as to persecute the name, and profession of godliness coupled with honesty, then in patience possess your souls, but you must needs be subject, for this was the case of those Christians to whom the Apostle writes this lesson. If the tree drop thorough, you must not cut it down, for it's not your tree, and it may yield better fruit. If the fire burn the house, you must not quench all the fire in the town, for the Community receives benefit, and the ordination is of God. Thus far I have shown that neither the principles nor interests of Christianity do carry the least tincture of indisposition against Magistracy, and why then is the scripture so solicitous in inculcating upon them this duty of subjection. 1. The reason that respects the Christians of those times is, that so great was the provocation offered to this profession at that time, that the pot had need to be cooled for running over, never was any religion of any kind so universally and implacably entertained with causeless outrage; which shows both the diabolical spirit of the enemy and the verity of the Christian Religion. 2. The other respects Christians of all times, for they by their Christianity have such Dignity, privileges and liberties of spiritual nature, that through pride and corruption are very obnoxious to be abused to carnal liberty, and as the next verse saith, made a cloak of wickedness, especially if a wary distinction be not kept between obedience and subjection; for obedience to their commands is often unjust, because the thing commanded is unlawful, but subjection respects the authority, which is the image of God and not to be resisted. So much for the general. The first particular reason is, That so is the will of God. I shall not enter into distinctions about Gods will; here may be conceived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the will of his pleasure, according to which his purposes, his providences, and their effects are ordered, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12. 13. the good and acceptable will of God, which order our actions and obedience, for obedience respects not, as obedience the matter of a command that it be profitable or pleasant, but the will of the Commander, from whence it hath the denomination of obedience. The will of God is 1. the highest reason. 2. The most obliging of a Christian. 3. The most proper reason for subjection. The will of God is the highest reason, as the command is the highest rule, there must be some supreme will, for there is no order, sine relatione ad aliquid primum, as in the order of causes; I will hear the heaven, the heaven shall hear the earth, the earth shall hear the corn, and that shall hear Jezreel, Hosea 2. 22. so in the scale of Magistracy, one rank is above another, until we arise up to the supreme, for there is in every Commonwealth whether in one hand or in more, some supreme, wherein there must be some arbitrariness in legislation or law-making. 2. The will of God is most obliging of a Christian, whose prayer is fiat voluntas Domini; It hath the greatest awe upon him above all interests and all reasons, it is the wellspring of all saving grace, and the presence and favour of God accompanies our obedience to his will, the father hath not left me alone John 8. 29. for I do always those things that please him. 3. It is the most proper, and preponderating reason that can be given for this relation of Magistracy and subjection. 1. The ordinance of Magistracy is of God, the powers that be are ordained of God Rom. 13. 1. 2. This ordination is for the good of man, for he is the Minister of God for good; the heathen could say the Commonwealth is not for the Magistrate, but he for the Commonwealth, and therefore they are called Healers, Shields, Comers, etc. 3. It makes all sufferings tolerable, even though the Magistrate use us harshly, for it is the will of God. 4. It makes Christianity acceptable to Nations, because it yields subjection to government, who otherwise would be extirpate and rooted out, etc. And this the first reason, the second is that the will of God is, that we put to silence the ignorance of foolish men. In handling of which, I should have handled these points; 1. There will be calumnies cast upon Christianity. 2. They are ignorant and foolish men that calumniate Christianity. 3. It's God's will that we should stop the mouth, and put these calumnies to silence. 4. It's practical godliness of conversation, of which subjection to Authority is a part, that puts to silence the mouths of profane men that are opened against Religion; for he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And this point I would have spoken a little, to have shown, that it is not an opinionative profession, but a practical conversation that gains reputation to Religion, and clears off seandals; but Religion without honesty is but for the stage, brings Infamy from very Heathens; hardens men in their sins; opens the mouth of scandals; causes an enemy to blaspheme, and heaps discomfort on ourselves. So much for the reason, verse 15. now to the preoccupation of the objection, We are free, verse 16. and the points are three. 1. That part of Christianity which is most obnoxious to abuse, is Christian liberty. 2. The abuse of this liberty is to make it, or use it for a cloak of wickedness, looseness, sedition. 3. The right use of this liberty is the employment and exercise of it in God's service. 1. This part is most obnoxious to abuse, the sound of the name suggests to carnal ear, a carnal liberty. True liberty is a power to do what we ought, not what we will. I confels Christianity is a free state, but the freedoms of this city of God, this kingdom of Christ, are as the city and kingdom is not of this world. A Christian is free from servility of a legal spirit, by the spirit of Adoption, from the yoke of legal bondage, by Gospel doctrine, from dominion of sin, by renewing grace; from condemnation and curse by the right of Christ; and all through the redemption or price that ransomed him into freedom. But as to his outward condition, no man his condition is better by Religion. He that is a slave is not made free; He that hath no title is not entitled to another man's property, but a sanctified use of his own. He that is a private man is not made a Ruler, much less is a wicked man let lose to lust and licentiousness. The bond of filial subjection to parents; of servants to masters; of subjects to magistrates is not dissolved, but strengthened and sweetened by Christianity, we are free from dominion of men's lusts, not of men's laws. 2. The abuse of this liberty is to use it as a vail or cloak of wickedness, and wickedness under such a cloak is double iniquity. The zealots among the Jews, who were the greatest vipers that ever breathed, had the Temple, the Religion, the freedom of that people for the cloak of their horrible outrages. And we may justly complain, that almost the whole piece of Religion is cut out into cloaks, and these cloakmen are of many parties, their cloaks of many fashions. The fiery zealot hath a cloak for his fury, the zeal of God. The libertine hath a cloak for his looseness of life, Christian liberty. The scandalous hath a cloak for his scandals, he is free in conscience. The Politician hath a cloak for his dissimulation, he is made all things to all men, to gain some. And these cloaks are first for hiding their inward pretences or intentions. 2. For colouring their absurd and unreasonable purposes. 3. For deceiving of simple men into their snare, by promise of sanctity and liberty. 4. For defending their abominable and scandalous practices, tantum religio potuit suadere malorum. Oh Religion! how is thy precious name abused to be a servant to self ends, a pander to their lusts, a stirrup to ambition, a stalking horse to their own game, an Ivy-bush to draw customers, a painted sepulchre over stinking and rotten bones? 3. The right use of Christian liberty is the employment and exercise of it in God's service, for Christ's freemen are Gods servants; as free, but as servants of God, Rom. 6. 18. being made free from sin, ye became the servants of God. Grace is free, but there is no greater obligation to obedience. The law is a law of liberty, but it is a bond of duty; let your freedom enlarge you to service; let your service limit and bond your freedom, Gal. 5. 13. Brethren ye have been called to liberty, only use not your liberty for an occasion to the flesh. So much of the Doctrinal matter. The Practical use follows. Use 1. To encourage Magistracy and regulate it. 1. To encourage the Magistrate in acceptance of this power and in the management of it; for he is the swordbearer and Minister of God for public good, it's God that hath made the people subject to this authority, and put upon them this bridle of subjection, for else nullum animal moresius homine no creature more froward then man. 2. To regulate the Magistrate that he rule for God, otherwise he dissolves that very obedience by which men are bound to him, for it is the universal sense of all men, that we must not give the things of God to Caesar, whether it be fit to obey God rather than men, was a speech of natural light spoken by Socrates before the Apostle was born: God and ourselves and the Magistrate too, are injured by such obedience. The Thebean legion as they were an eternal example of patience in suffering and subjection to Authority, so of no disobedience to his command. 2. To command the people to support, maintain, encourage, bear the frowardness of authority, for it is the will of God; the Magistracy may pull down itself by injustice and tyranny, but let not Gods servants pull down his image; for unspeakable is the misery of Anarchy where every thing is lawful, and there are as many tyrants as men, as many laws as wills, the Commonwealth is but Cyclops Den, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. and all is turned into force, and what remedy is there, and by whom, for as Histories tell us, the soldier when he draws the sword most usually loseth the scabbard, and in a common shipwreck no particular man can expect to save his own . 3. Abuse not Christian liberty into looseness of life, or opposition to just authority; The Apostle above all precautions that, the titles of greater freedom; saintship and holiness are dangerous engines in the hand of pride and lust and self ends; a Christian Magistrate hath most jealousy of these false cloaks. Some distinguish down Magistracy, by allowing the Heathen, not the Christian Magistracy, and therefore think that this is to be levelled, as against gospel-freedom, which is against the sense of all Christians since Constantine, and the prayers of all before him. Is not a Christian more apt to preserve godliness and honesty, which is the Magistrates work? Is the Christian Church to be worse than the Jewish, and to have no nursing fathers, and when the gospel comes in, must Magistracy go out a sad lesson: Is it not said Psal. 2. be wise therefore O ye Kings, kiss the Son, and must that kiss cost them, their kingdoms for their wisdom. But you reply, that a Christian is a law to himself, Authority destroys this freedom, and this is the foundation of your utopia. Well, and is he not a Minister to himself, and so no ministry, a law to himself, and so no law of God in force, hath he not a sabbath of his own, and so no sabbath, a Magistrate to himself, and so no Magistrate? This, as the Apostle saith, is the cloak, but what is under it? we may see what, namely, you would get the Magistrat's sword into your own hand, Law your own, Authority your own, no property but yours, no liberty but yours, and then as much of all as you will, and more then enough. Others there are for a fifth Monarchy, and I doubt upon a like design, let us not be taken with new words, Christ's kingdom doth not come into rank or order with secular Monarchies, as to be called fifth or sixth, for they sought down another as you know, but my kingdom is not of this world, else would my children fight, this kingdom of Christ is already set up Dan. 2, 24. in the days of these kings saith the Text, Messiah the Prince is the king, and he rules his saints, and therefore it is a Jewish conceit to dream of a temporal, and as they call it, a fifth Monarchy, for that conceit hath cost the Jews dear; and if greater glory be to come, yet we must not bring it in as Jews then false christs, by head and shoulders. The personal application of this point is the next and the last part, of which briefly. 1. To you the Electors of the Lord Mayor, of whom the less is needful, because I believe he is already conceived in your thoughts, and this day only to be born by the midwifery of your hands. It's said by Plato, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Community of interest couples men, but privacy distracts and divides. Let the common interest of the City render you all of a mind: and let no man pursue his private respects. It's true, no man knows whether the bell be cracked or not until it sound; but for to guide you in your Election, you have (as I shown in my last,) certain characters given of a good and fit Magistrate, and shall not now repea●. The Spirit of grace makes him good, and the spirit of government makes him fit; and if he be exemplary, he will teach by his example; if not, he can hardly punish that in another whereof himself is guilty. In Scripture Magistrates are called by great names of principalities and powers, though ●o●e of the best men, and they are called by names of goodness, shields, rulers, healers, corners, gods, which shows what they should principally affect to be. God ordains the Magistracy which we must necessarily obey, in things lawful; you design the Magistrate that we may the more willingly submit, and so there is a divine and humane creation both. 2. To you, nameless Sir, into whose hand the Lord Mayor that now is shall resign up the sword of his authority, which with much wisdom and moderation he hath thus far executed and honoured; Remember that this great people are yours, to serve and observe your just commands; and you are their servant to serve their just rights and privileges. They choose you supreme in this orb and sphere, not sole; you are to be Co●sul, not Dictator; the Honourable Aldermen, and the right Worshipful Common-council have also their shoulders under this burden. Be you encouraged to give up yourself to public use, and to the interest of this renowned City; neither betraying her liberties through cowardice, nor hazarding them in rashness: And if there should arise cross winds under your government, remember that you are Pilo● of a ship, not fraught with your own goods, but with the lives, liberties, and welfare of the whole City, and so as your wisdom may dictate to you labour in such emergents, to put them into a safe harbour, if it may be. And let your courage and diligence run out against those flagitious sins that undermine the peace of our Commonwealth, swearing, drunkenness, whoredom and their nests; I say their nests, for the best reformation of such birds is to pull down their nests. And because there are amongst us a certain sort of Pagans in Christendom, that use not the means of faith, but under the colour of liberty, take a liberty for no conscience, for lust and filthiness; remember that, remember is the first word of the 4th Commandment, which God committed to parents, to masters, to governor's to see observed; for he that is a Magistrate without care of Relion, may be compared rather to a herdsman of cattle then accounted a governor of christians. It may be your sword will not reach all of this sort, but you must know, that the moral acts of a Magistrate may work much, his tongue, his frown, his word of counsel and reproof, in all which he may worthily exercise his zeal for God. And finally, let Magistracy and Ministry support one the other; for when one of these twins decay and die, the other will not long survive in any slourishing condition. FINIS. SUBJECTION TO MAGISTRATES: BOTH Divine and Subordinate, Presented in a third SERMON, Preached at the Election of the Lord Major of London, on Michaelmas day, 1655. By Richard Vines, Preacher of God's Word at Laurence Jury London. Rom. 13. 1. Let every soul be subject to the higher power, for there is no power but of God. The powers that be are ordained of God. LONDON, Printed for Abel Roper at the Sun, over against St. Dunstan's Church in Fleetstreet. 1656. Subjection to Magistrates both Supreme and Subordinate, The Third Sermon, at the Election of the Lord Major of LONDON. TITUS 3. 1. Put them in mind to be subject to Principalities and Powers, to obey Magistrates, etc. SUbjection to Civil Magistracy, even that, which obtained in the world at that time pressed upon them of Christian profession with such cogent Arguments; as are used by St. Paul, Rom. 13. 1, 2, etc. and by St Peter, 1. Epist. Cap. 2. vers. 13, 14, 15. doth perspicuously intimate that which Calvin observeth, what ado the Apostles had to contain the new World of Christianity within the true bounds of this duty, which he calls in my text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, obedience to Magistracy. For 1 The aspect or influence of Civil Authority at that time, Heathenish, was very malignant to Christianity. 2 The Gospel liberty unto which the Christians were called, was by many Pseudochristians stretched beyond the line, and mistaken, or misused unto scandal and abuse. 3 That old ferment of the Jews, being a mutinous and seditions temper against all Foreign and Gentile authority, in defence of their own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, had with either Jewish Fables, Titus 1. 14. spread into the Island, and inflamed the natural humour thereof, which (as one observed) was always seditious, and whose infamous character given of them by Epimenides, one of their own, even a Prophet of their own, the Apostle verifies, Titus 1. vers. 12, 13. The Cretians are always liars, evil beasts, idle bellies. Whether some particular Reason at that timeindisposed Christians to subjection unto Magistracy? or whether the universal pride of man aspiring Adam-like to a condition above himself? be the reason, that every Absalon aspires to be made Judge, and every thistle or bramble aspires to be a King, I shall not now inquire, but observe that not only the Apostles do inculcate this point of subjection, but also in this text the Apostle charges the local Minister to put the Christians, his Auditors in mind to be subject to principalities and powers, to obey Magistrates, and so leaves the Doctrine, as by entail upon all Ministers, and the duty upon all Christians, in all times. In the Anatomy of this text, there will arise four considerable parts, which I will form up into as many points of Doctrine. 1 Who the Remembrancer is, whom the Apostle doth charge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to put them in mind, and that is Titus, and all Colleagues with him in the Ministerial Office, the Apostle one of the highest authority Ecclesiastical, provides for the maintenance of the highest authority Political in the Commonwealth, and if the people will submit to the Minister of Doctrine, it may be presumed they will subject themselves to the Magistrate, who is the Minister of God for government, this first part I sum up into this point. 1 That the Minister of the Word ought in his place and office to endeavour that the Sceptre of Majesty in the highest, the Sword of Magistratical authority in the lower hand, be kept in possession of their rights and deuce, which are subjection and obedience of the people. 2 Whose Remembrancer the Minister is, and they are Christians by their profession, who come to his crib to feed, Not heathens, who neither acknowledge any authority of God in the Minister, nor are much moved to this duty of obedience for conscience towards God, but rather for fear, whereof (I mean the punishment) the Magistrate himself, not the Minister, is the proper executioner or Minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the text, put them in mind, and so the second point is. No Christian who is by his Christianity municeps Coeli, a freeman of Jerusalem, hath by his Christianity any privilege that may exempt him from, or loosen the bands of that civil Authority which is over him, no, though it remain unchristian. 3 These things wherewith Christians must be charged in relation to civil authority are summed up under two heads, subjection, obedience, put them in mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The one of these calls for subjection to the function or office, remember your subordination, that you are placed in a lower orb, and therefore what the Higher powers may look for of inferior subjects, what the master though crabbed and crooked, may expect of his servants, that is, subjection, you must perform, Rom. 13. 1. 1 Pet. 2. 13, 14. Titus 2. 9 1 Pet. 2. 18, etc. The other of these calls for obedience to their Laws and Commands, and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which though in the notion of the word it signify to obey Magistrates or Rulers, and is so turned in our last English Translation in this place, yet is applied to obedience to God, Acts 5. 29, 32. or unto our listening to the persuasions of men, though no Magistrates, Acts 27. 21. I confess, that subjection and obedience in common intention of speech do not much differ. When the word subject is set alone without a second, it includes obedience, Rom. 13. 1. 1 Pet. 2. 13. Titus 2. verse 5. & 9 Luke 2. 51. Jam. 4. 7. When the word obedient is set alone without a second it comprehends subjection, Acts 5. 29, etc. (I mean this of a voluntary and not enforced subjection. Luke 10. 17) But when both these words are used together in the same place, as they are in this text, they may be more accurately distinguished. Subjection relates to the person, that is supreme in place, function office, and the contrary, or opposite hereunto is resistance; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are opposed, Rom. 13. 2. that is, subjection and resistance. Obedience properly relates to the Magistrate his Edicts, Laws, lawful and honest commands. And it hath ordinarily been pleaded by honest disobeyers of unjust commands; We refuse not to be subject, we resist not, we oppose not the authority; therefore we submit ourselves to the penalty of the Magistrates infliction without resistance; but we dare not, we will not perform the command enjoined, Dan. 3. 18. and thus its plain, there may be subjection to just authority (for that is good and lawful) when there is not obedience unto unjust commands: the one being ordained of God; when the command may be contrary to, and against Gods. The third point is the sum of that debt, which the subject owes to the civil Magistrate, is to be subject to him in his place or office, and to be obedient to him in his commands; I might say honest obedience, but that I look not to be carped, no more than the Apostles did, that gave this command to servants, to obey their masters in all things, Col. 3. 22. nor yet (though I acknowledge the subject, or the servant to be (as he said) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rational instrument) would I open a gap for every unquiet & unsober dispute, that on purpose, to shift off the Magistrates or the Master's commands, may think it enough to pretend they are not honest, and so the Master shall indeed be the Master, but the servant is the Judge, the Magistrate is the Magistrate, but the subject is the Judge, which indeed he is of his own action, by the judgement of Discretion, but not of the command by the judgement of Authority, for that would be an easy way to overturn both authority and obedience, and to leave all to the best disputant. 4 Those to whom this debt is to be paid, are the principalities & powers, they are all that are in rank of Magistracy respectively, both the Highest and the Subordinate in this Scale; Principalities and Powers, saith the text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, principalities, that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, supereminent, or superexcellent powers, Rom. 13. 1. that are in highest orb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 powers, those that are Precedents of Provinces, who though not in highest orb of Supremacy, are yet in a nearer orb to you, as being in the Sphere where you live. So the Apostle Peter, 1 Pet. 2. 14. Commands subjection, whether to them he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings, so the Greek Authors call the Roman Emperors, meaning by Kings, such as was at that time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Soverignty, and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Governors, the inferior Officers and Governors under the Supreme, and the Apostle Paul thus expresses the several ranks of Magistrates, 1 Tim. 2. 2. Kings, and all that are in authority. The Point of Doctrine is, That this debt of subjection and obedience is due to all that have share in the Civil Government respectively, whether they be in the Supremacy or in Subordination. The superscription that is upon a two pence, owns the same authority as that which is upon a twelvepences, that word, Rom. 13. 4, 6, the Ruler is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God's Minister to thee for good, God's public officer commends all Magistracy to us. If the Supreme Officer was like the Sun, which by his motion carries his light through his whole circuit, we should need no more, but himself, but he is like the Sea that having all fullness in itself, sends from itself fountain's and rivers to water all the Continent whither the Sea itself cannot come; And God while he kept the chief Government over Israel (as I way say in his own hand, whereupon Josephus calls it a Theocracy) did as we know, erect under himself Judges or Dictator's in their necessities who (as one observes) did always prosper in their achievements, Cunaeus de Repub. being (as I may say) Gods Lieutenants. In want of which we read, that there was no King in Israel, not because the Sanhedrin did not sit at those times, but because there was no Chief or Sovereign Magistrate that might exercise coercion, and work deliverance in God's stead. As for the dispensation of common Justice they had the Seventy, the Viginti Triumvirate in the greater, and a Triumvirate in the lesser Towns, and thus the public Justice was brought home to them, till there arose some hard matter to be determined by Appeal, whose judgement was final in the case, Deut. 17. 9, 10, 11, 12. And therefore, if there be any (as there are) that think it necessary that the Judicials of the Jews, and that the form and mode of Government that obtained amongst them be reintroduced into other States & Kingdoms they may please to consider, that even the jewish form was variable, that the Apostle Peter commands Christian subjection to every humane ordinance, and that Paul saith, that the powers that be (that is in the world at that time) are ordained of God, Rom. 13. 2. These are the four points, which being thus cut out shall be made up into further use in their order. From the first of them, the Minister's duty to put the people in mind of their obedience to Magistracy you may learn. 1 This duty is charged upon the Minister as the public remembrancer of the people to whom is committed the dispensation of sound doctrine, Titus 2. 1. serving to keep them right in the duties of their relations towards one another, and therefore it appears that God will honour the standing Ministry with this public service, that the flock may not stand at any man's courtesy that will feed them (I say not poison them) but expect it from some hand of standing duty, and it appears that our Antimagistratical men, do for the same reason cry down the Ministry, as Demosthenes observed the sheep were required to deliver up their Dogs that wakened them by their batking at the coming of Wolves or Thiefs. 2 A faithful Ministry is very useful to Civil Magistracy in discharge of this office of putting the people in mind of their subjection to authority, for commonly people are querulous and waspishly froward against authority, and subjection to man's nature is grievous, good service doth the Minister of God's Word do for the Magistrate, who is also called the Minister of God in bearing of his sword, and let these two Ministers like twins supporting one the other flourish and live together, good service doth the Minister also for the people in warning them of their duty, and of their doing it for conscience sake, for heathen Kingdoms and Policies that want this office of remembrancers do usually more obey for wrath than conscience. Oh! let not the Minister of the Word who is their Remembrancer cut the girdle of this relation between Magistrate and subject by blowing the one up into Tyranny, or laying him low into contempt or contumely, or by pulling away the other, viz. the subject as an Ivy from the tree that supports and sustains it, for surely you ought not to turn your host out of doors, that gives the Gospel houseroom and hospitality in his Territories, no though he were a Heathen, vae soli, woe be to either of them that is alone, I know and am sorry that the Pulpit which is the Watchtower whence this Remembrancer gives warning, is sometimes so partial and so passionate as rather to seem to blow Sheba his Trumpet, or to throw dirt in the face of Authority, for I believe that God hath put this office on the Gospel Minister, partly to sweeten and make the Gospel acceptable to States and Magistrates, which otherwise as a Boutefeau would (to speak humanely) have been hunted out of all places. I confess, it is not our place as the Heralds to blazon titles, or pragmatically to model forms and modes of Policy, such have produced unhappy Empirics of the Body Politic, as unhappy as Abiathar in being factor for Adonijah, 1 Kings 2. 26. or as Phaeton undertaking the Chariot of the Sun, but our office is to put servants in mind to be subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Tim 6. 1. to their own masters, & wives to be subject, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 3. 1. to their own husbands, so the people to be subject to their own Magistrates, viz. the powers that be in place and possession of Magistracy. And therefore according to their partiality and fancy do cry up a Magistrate, that is of their own party or opinion, and the same man they cry down that is otherwise minded, seem to me to miss the true grounds of subjection to him, which Sophocles hit better upon, saying, what then? Must we obey? Why not, saith he? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for they are Rulers in place of Magistracy, and the Apostle seems to hold to this rule, for he checks his own mistake of calling Ananias the High Priest, whited wall; by alleging that text of speaking evil of the Ruler of his people; and yet it is probable he knew not that he came into that place by lineal succession, but irregularly and surreptitiously, as most of them had done since the time of the Macchabees, and our Saviour told the captious Jews, that they receiving Caesar's Coin a sign of his Soverignty must in reason give to Caesar what was his. 3 God is the countenancer and approver of Civil Magistracy, as appears in that he will have the Minister of his Word to put the people in mind to be subject to it, for it is the ordinance of God, Rom. 13. 2. and as the Romans made the Tribunes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inviolable, so hath God secured Magistracy from resistance by denouncing damnation to resisters, God will maintain his own Ministers, and such are Magistrates though Heathen, but you must distinguish between the function or office itself, which maintains peace and safety, a peaceable and quiet life in godliness and honesty, and between the unlawful commands and lusts of the Magistrate, we may not resist the office, we must not obey the unjust commands. If Jeroboam set up his Calves, or Nabuchadnezzar his Image, We will not serve thy gods, Dan. 3. 38. is the best answer, our disobedience is our best obedience, God hath countenanced and honoured disobeyers of sinful commands, as we see in the three Worthies, but God hath not favoured seditious perturbers of the Magistrate, as we see in Absalon and Sheba, etc. From the second point I shall commend to your further satisfaction two things. 1 Let no professed Christian imagine himself to be by his Christianity the more free, or exempt from the civil authority, that is over him though it be Heathenish for this you shall neither learn from the head, nor from the Doctrine of our Christian profession. Our Lord Christ for his part acknowledged that Pilate his power over him was given of God, & our doctrine is, that every man wherein he is called must therein abide with God, 1 Cor. 7. 24. not forbidding a man thereby to better his condition (if we may) but to use it rather, v. 21. but showing that his privileges though they be great, yet are they spiritual, and that his outward condition and state is not changed, or bettered by becoming Christian, the wife is not freed from her heathen husband, the bond servant is not made free from his master, the Subject not exempt from his tyrant, nor the prisoner from his prison, for then the Gospel hook would catch selfe-ended persons for the bait sake, but we have a better rule religio christiana non tollit ordinationes politicus the Christian religion doth not abrogate the wholesome ordinances of the State. 2 Neither doth Christianity, prohibit a Christian to be a Magistrate, nor a Christian subject to pay him subjection, It is true unto the unlawful commands either of the heathen or Christian Magistrate it may be pleaded in bar, Acts 5. 29. We ought to obey God rather than men, but it was a spice of that desperate Doctrine of those Pseudochristians the Gnostics to please their deluded followers and themselves by promising liberty, 2 Pet. 2. 19 An egg of the same bird was that fury (call ye it) or delusion of those Rustic Peasants, Libertines of Germany in our ancestors days, who arose in such swarms to take the sword out of the Magistrates hand to put it into their own scabbard, and to levelly their estates, into more plainness and evenness, pretending that the sword of civil Authority becomes not a Christian hand, nor do we say they find it in such a hand in all the New Testament as if it might please them to have Pilate a Judge because he judged Christ; no other must fit us. But shall we think? that John would not forbid the Publican his office as if inconsistent with Christianity, and Christ hath forbidden the Magistrate his; Are the Jewish Magistrates called Gods? and do the Prophets call them Shields for their protection, Corners for their support, Nails for their uniting of the people. Zac. 10. 6. Isa. 22. 23. Hos. 4. 18. Doth the New Testament call them Dignities, Principalities, Powers, yea the very heathen Magistrates, Ministers and Officers for God and for thy Good. Rom. 13. Do the Heathens Plato and Homer call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Saviour's and Shepherd's of the people, (for so they are by the intention of their office and place, though they be Nero's for blood and lust,) and shall they that are promised to be nursing fathers, Isa. 49. that are commanded to be so wise as to kiss the son, Psal 2. that are prophesied to tread upon the Heathen Empire, and crush the bloody Dragon, be unfit to make a nail in the Gospel's Commonwealth? What must we turn our direction cross to the Apostle, and put Christians in mind not to be subject to Christian Magistrates, and make them incapable of Government of Christians that are most fit for it, and for whom we must pray that we may live, a peaceable life in all godliness and honesty, for this is good and acceptable in the sight of God, our Saviour, 1 Tim. 2. 13 Qui regna dat coelestia, non adimit terrena, Will Christ take men's kingdoms away if they turn Christians? Will he that is King of Kings have under his Empire no Christian Kings? surely the Apostle commands, 1 Tim. 6. 2. Those servants that have believing masters, the rather to do them service, and why the subject that hath a believing Magistrate should not do so too, I know not. In fine, I might argue against this denial of Christian Magistracy by argument drawn from the scanpall which it draws upon Religion (whereof Christ teaches every Christian to be chary, Matth. 17. 27.) but that I find this kind of Libertines are not much moved with such arguments, nor are they much date or in request with many that most pretend to holiness, in these times. I have used this length upon this place of Doctrine, not because the sober part of men (as I hope) do much need it, but as the Apostle saith, 2 Th●s. 2. 2. That you be not soon sheken in mind, as that the day of Christ is at hand, so I say to you that you be not shaken in mind, as that the Kingdom of Christ (as some say) was at the threshold, even now in 1656. For as it's said, Luke 17. 20. this Kingdom comes not with observation. It's a Jewish fancy to look for such pomp and splendour as temporal Monarches are furnished with; It is within and already (saith he) amongst you, for my Kingdom is not of this world. It was set up in the days of those Kings (as Daniel saith, Cap. 2. 44. and shall never be destroyed, but certainly that such a temporal Kingdom of Christ is so near as shall put down the temporal civil Magistracy as now it obtains, as Tapers that are eclipsed by the Sun, or Candle-rushes put out by Torches, is more than I can affirm, and hath some unpleasant reflection upon the Magistracy Christian. From the third Point observe: That this great debt of subjection and obedience be duly paid without grudging, two things call for payment. 1 The command of God whose Officer the Magistrate is. 2 Your own good by whom you sleep, you walk, you are masters of your own, you are Masters of your lives, you hold all these at this Rent-service, your subjection. There is a certain light in man's mind, that tells them they cannot live together in society without this nail, the mutinous members that risen up against the belly for eating up their labours were quieted by this oratory, that it did but digest the meat for them, nothing more pernitions than the inferior his refusal of obedience to the Magistrate, especially you that are Christians have most benefit by Magistracy, for you are exposed to more envy of wicked men by your profession, and are by your principles more unarmed from private revenge. Besides that, you hold your Religion, your greatest treasure in peaceable possession by his inspection and protection, except the Magistrate shall profess himself a Gallio that cares for no such thing, or be like Esarhaddon, that sent into the Kingdom of subdued Israel, a mixture or gallimaufry of several Religions in design, ut in common consulere non sineret religionum diversitas, that is, That diversity of Religion might hinder common counsels. But this Province, I confess, properly belongs to the Sovereign, though for the executive part to every Magistrate in his order & place, as the cause of the false prophet pertained to the Supreme Judicature, therefore our Saviour saith (as Cunaeus observes) Cunaeus de Repub. that a Prophet could not perish out of Jerusalem. Blasphemy hurts the name, Heresy the Truth, Idolatry the worship of God, of these the Magistrate is as he is called the heir of restraint, Judges 18. 17. for in this the Prince as a Prince may serve God and cannot do it as he is as a private man, I bespeak this at the Magistrate's hand, I mean restraint, for that God expects it at his hand is plain by that, that Idolatry was set up in Micah his house, Judges 17. 8. because at that time there was no King in Israel. Those that said, Quid Imperatoricum Ecclesia (the Donatists) are justly upbraided by Augustine, that when the Emperor was against them, they cried that cry, When for them they changed their note as their own partiality and interest led them, as all such kind of spirits, will still do at this day. The Magistrate will punish corporal adultery, will prohibit the sale of poisonous Drugs, and there is no great reason, but that the calamity of the Commonwealth may be prevented, which may accure by depravation of Religion, for thereby Respublica detrimentum capit, as History and Experience may inform; as for the Minister's way, it is conviction, so Christ dealt with the Saducees, and the Church's way is binding by Coercion; and the Magistrates way, is restraint an coercion in a civil way. The Doctrine of this Church always was, that the intermeddling of the Civil Magistrate in sacris, was not that of Uzzia, but of Hezekiah, Josiah, etc. not to perform them, but to see them done, as Reinolds against Hart saith. The Inferences from the fourth point are these which follow. 1 To put you in mind of the Extent of this duty of subjection and obedience, it reaches from him that is in highest, to him that is of lowest rank in Magistracy, all that have the stamp or mark of authority upon them, though the money differ in value, yet there is a superscription on the least piece, which speaks the same authority, the image of Caesar was upon a penny. The lower Officers are the Supreme, his eyes, ears, hands, and therefore in them Magistracy may be wounded, be subject, (saith the Apostle) to every ordinance of man, whether he be Supreme, or Governors under him, 1 Pet. 2. 13. and it must be to both for the same reason, for the Lords sake, for conscience sake, Rom. 13. The honour of a child due to his father, there, the subjection of a servant to a Master, the respect of a wife towards a Husband, and so the subjection of a subject to a Magistrate are not paid according to the grandeur of the person of the Superior, but according to the relation in which he stands, to thee and me; but yet this is not so much considered as it ought to be. 2 To encourage the Magistrate what he may justly expect from the people under him, while he acts within his sphere, and stretches not his commands beyond his place; so though he be in lowestorbe, yet he hath by office a share, and some pittance of authority wherein as God's Minister for the conservation of the Peace and safety of the body he may expect protection and act (boldly, though not proudly) as not fearing the contempt of lofty spirits, but let every lower officer, carry in his eye the law of his place, for though the zeal of Phineas be highly commended by God in such a case as many men do not understand the warrant, which doubtless was unquestionable, as also that of Moses in his killing the Egyptian, yet ordinarily, the subordinate Magistrate shall do well to observe the law of his place and verge of his power, so that he himself is like the genus subalternum, that is, but a private man in respect of that authority which is above, and Paramount to the place that he is in, and we know that a two pence will go but for a two pence, though it have a lawful superscription as a bigger piece. 3 To inform the subject that howsoever he may be a greater man in birth, estate, riches, etc. then the Magistrate, whom he disdainfully overlooks, as the Cedar doth the shrub, yet that God doth command subjection & obedience to the Magistrate both supreme and lower, not merely for or according to the length of his sword, but for conscience towards God, upon whom the despising of his meanest Ministers reflects dishonour, and unto whom it is a displeasure, as the clipping but of two pences as to the Prince, whose honour is thereby taken to be diminished, though they be of small value. I shall conclude with a word to you that are the Electors of this next years Lord Major, know that your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Suffrage, is a talon that is put into your hand, of which you must give account, it was an ancient constitution in the Election of a Bishop, Ut non ordo, sed meritum crearet Episcopum: not seniority or order of course, but merit should make a Bishop. I know not whom you have in eye, let both be, if you please, and as it was said, 1 Sam. 16. 8. Look not upon externals, the man's countenance, but look unto those seven qualifications, (as the Hebrews number them) which God requires in a Head or Judge, Exod. 18. 21. Deut. 1. 15. which are all required (as is observed) to be found in him that is but one of Triumvirate, or but a Captain of Ten, how much more in a Lord Major of London. And you, Sir, whom the Lord will honour, pray that God would please to inaugurate you into your Government by pouring another spirit on you, and the Lord support and guide you to follow the pattern of their wisdom that have broke the Ice before you in this weighty service. FINIS. The Books following are printed for Abel Roper, at the Sun against S. Dunstan's Church in Fleetstreet. 12 Sermons preached upon several eminent occasions by Mr. Richard Vines. Viz. 1 Calebs' Integrity, A Fast Sermon before the House of Commons, on Numb. 14, 24. 2 The Imposture of Seducing Teachers, discovered in a Spittle Sermon before the Lord Major, Aldermen, etc. On Ephes. 4. 14, 15. 3 Magnalia Dei ab Aquilone, A Thanksgiving Sermon before both Houses of Parliament, on Isai. 63. 8. 4 The posture of David's spirit in a doubtful Condition, a Fast Sermon before the House of Commons, on 2 Sam. 15 25, 26. 5 The Happiness of Israel, A Thanksgiving Sermon before both Houses of Parliament, and the City of London, on Deut. 33. 29. 6 The purifying unclean Hearts and Hands, A Fast Sermon before the House of Commons, on James 4. 6. 7 The Hearse of the Renowned Robert Earl of Essex, A Sermon at his Funeral on 2 Sam. 3. 38. 8 The Authors, Nature and Danger of Heresy, a Fast Sermon before the House of Commons, on 2 Col. 2. 1. 9, 10, 11. Subjection to Magistrates both supreme and subordinate, in three Sermons preached at the Elections of the Lord Major of the City of London, 3 years successively, on 2 Pet 13. 14, 15, 16. 12 Corruption of Mind described, In a Sermon preached at Paul's on 2 Cor. 2. 17. The Growth and Spreading of Heresy, a Fast Sermon before the House of Commons by Mr. Thomas Hodges on 2 Pet. 2. 2. The Noble Order, a Fast Sermon before the House of Lords by Mr. Daniel Evance, on 1 Sam. 2. 30. A Vindication of the Birth, Privilege or Covenant Holiness of Believers and their Office in the times of the Gospel, with the right of Infants to Baptism, by Mr. Thomas Blake in answer to Mr. Tombs. Vindiciae Foederis, or a Treatise of the Covenant of God entered with mankind in the several kinds and degrees of it by Mr. Thomas Blake. The Covenant sealed, or a Treatise of the Sacraments of both Covenants, polemical aod Practical, especially of the Sacraments of the Covenant of Grace, by Mr. Thomas Blake. Saint Augustine's Confessions, translated into English, illustrated with notes, wherein divers Antiquities are explained by Dr. Wats. A New A. B. C. or short Catechism composed according to the Rules and Directions concerning suspension from the Sacrament of the Lords Supper in case of ignorance; published for the help of ignorant people by Mr. John Buckley Pastor of Thurlestone in Devon. THE CORRUPTION OF MIND. DESCRIBED. In a Sermon preached at Paul's the 24. day of June. 1655. By RICHARD VINES Preacher of God's Word at Laurence-Jury, London. 2 COR. 2. 17. We are not as many which corrupt the Word of God, but as of sincerity, but as of God speak we in Christ. LONDON, Printed for Abel Roper at the Sun over against St. Dunstan's Church in Fleetstreet. The Corruption of Mind DESCRIBED. 2 Cor. 11. 3. But I fear lest by any means as the Serpent beguiled Eve by his subtlety, so your minds should be corrupted from the simplicity that is in Christ, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 towards Christ. AS the mother of Christ truly was, so the Church of Christ may be truly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Clem. Alex. saith) a virgin mother. The fruitfulness of her womb to bring forth children unto God. The fullness of her breasts to bring them up unto God, speak her a mother. The simplicity of the faith, chastity of worship, sincerity of love, integrity of life, speak her a virgin. Christ answers the type of him the high Priest, Levit. 21. 14. A widow or a harlot, he shall not take, but he shall take a virgin to wife. And therefore it is the scope of the Gospel-Ministers whom God sends (as Abraham did his servant with Commission to procure a wife for his son) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fit and treat a match to espouse chaste virgins unto Christ, ver. 2. Which scope if we do but carry in our eye, and aim at in our Ministry, we should avoid the too much used folly, and embrace the successful foolishness of Gospel-preaching. We may justly ask the cause of our Apostle his fear, lest this Corinthian virgin should become a Thais; for unjust suspicion is a kind of slander to chastity: and the question is, how the Apostle could say, I am jealous; for the virgin was not espoused to him, but Christ's Ministers are but the spokesmen, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, treating for Christ, 2 Cor. 5. 10. they neither sow nor mow for themselves, therefore he takes off the doubt in that expression, I am jealous over you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with jealousy of God. And he gives the reason; The first adam's Eve was corrupted from her virgin righteousness, and so may the second Adam's espoused virgin (the Corinthian Church) be corrupted from the simplicity that is in Christ. Eve by the Serpent which was Satanae leno, the Devil's pander. The Corinthians by such Preachers as he describes to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2. Cor. 2 17. Corrupters of the Word, as hucksters by their mixtures do jugulare vinum, adulterate the viginity of good wine. In these words you may consider two things. 1 The object of the Apostle his fear. 2 The instance or example, whence he draws a similitude, showing the way and means of accomplishing that he fears. 1 The thing he fears is the corruption and constupration of this espoused virgin, which corruption he describes, 1 By the seat of it, the mind, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest your minds be corrupted, for the foul vessel corrupts the purest liquor, corruption gins in the mind, as they say the fish gins to stink at the head, and we know defluxions from the head corrupt the vitals and lower region. 2 The term à quo, is the simplicity or chastity that is towards Christ, which they had before, and which is required in them that are espoused to Christ Jesus, who are then corrupted, when they generate and deviate from their simplicity of faith and worship; for, we cannot say of any of these virgins espoused to Christ, as was said of that virgin, the mother of our Lord, that before they came together, she was found to be with child by the holy Ghost. 2 The instance or example made use of for describing the way of corrupting the mind from the simplicity that is in Christ, is the first and ancientest example in the world, lest by any means as the Serpent beguiled Eve, etc. This part of the Text contains the sicut and sic the As, So, and there are four things in it. As the Serpent, that is, Satan in his instrument; for the Devil appears not in his own colours, the Serpent doth not always wear the same slough or skin, the Devil sheaths himself in a fit case for his purpose, for he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unsociable with man; therefore hath his ministers, ver. 15. deceitful workers, false Apostles, and these instruments he puts on, he tempts the proud by, ye shall be as Gods, the sensual by the promise, liberty, & some by ostentation of holiness; for, there is a Pharisaical, a monastical, a superstitious holiness, a holiness of man's making, he tempts Christ by Peter, Come behind me, Satan. 2 The Serpent beguiled the woman Eve, for the woman by the Serpent, the man by the woman, the stronger by the weaker vessel, the husband by the wife; as the Angler takes the small fish by a worm, and then that small fish taken doth become a bait for the greater fish; so it is said of his agents they lead captive silly women, they deceive the hearts of the sipmle, Rom. 16. 18 3 The way of the Serpents deceiving the woman, was by corrupting of her mind, see its the Apostles observation, 1 Tim. 2. 14. that not the man, but the woman was deceived, because she believed that God had enviously set them in a lower Orb than they might be in, if they eat of the fruit of that tree of knowledge. 4 This deceiving of the woman was by subtlety, as it appears by many respects, wherein the serpent prevaricated the words of God, and perverted their meaning, this subtlety or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cogging of the dice is ascribed to deceivers, Eph. 4. 14. The sum is, The Gospel-state of the Church is called a new Creation: I create a new heavens and a new earth; in this new creation God hath set forth another Adam Jesus Christ, out of this Adam dying, as out of the first sleeping, God hath form a Church, this Church is espoused to the Lord Christ, as Eve was to the first as a chaste virgin, and there are Serpents now, as there was one then, that attempt the corrupting of the virginity of this Church; and therefore saith the Apostle, But I fear, etc. From the first part of the text, the thing feared, I take up two Doctrines. 1 The simplicity that is in Christ, is to be holden untainted. 2 The corruption of the mind is the cause of deviation, or recess from that simplicity. I begin with the first. The virgin chastity of the soul espoused to Christ Jesus, which loves not to be painted with any Fucus of meretricious gaudiness, simpleness or simplicity in vulgar speech, and sometimes in Scripture sounds towards foolish credulity or want of wit. But in the true notion of the word it signifies a freedom from composition, and so we call the simplicity of Gods being, which is without all composition. Most commonly it is a freedom from mixture of heterogeneal things which might adulterate purity. In Doctrine unlearnedness, in faith unfainedness in love sincerity, in worship chastity, in life and conversation integrity, do make up that we call simplicity of Christ, which I shall compendiate into these three. 1 Simplicity of Doctrine. 2 Of Worship. 3 Of life. 1 The simplicity of Christ was personal; for being in the form of God, he emptied himself, and took on him the form of a servant, Phil. 2. 6. Official, in the acting of offices of his Priest, Prophet, and King, in great simplicity. Doctrinal, in the preaching of the Gospel. Conversionall, in the deportment of his life. But now I speak of the simplicity of his Doctrine, the Doctrine of the Gospel which is a mystery that exceeds in glory, 2 Cor. 3. 9 and which the Angels stoop down to pry into, and yet is in contempt as foolishness with the wisdom of this world that which is a quintessence above all clementary learning, and transcendent above every predicament, hath been entertained with Stand thou here, or sit under my footstool; whereas that which the Apostle calls vain Philosophy, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, science falsely so called, hath been entertained with Sat thou here in a good place. The Doctrine of which you are born, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, incorruptible sad, and which you are nourished by, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sincere milk, which denotes simplicity. Christ for righteousness, Christ for a root on whom the branches do live dependingly, for the root bears them, and derivingly, for the root feeds them is the sum of this doctrine. Here is no mixture of Jewish rites, as if we would look for Christ in that manger wherein he lay when he was a babe; the bird is now hatched, and the eggshel lies empty. Here is no corrival of man's works to spoil this simplicity, there remains no place for them, as they are meritorious, for that sets them in the chair of Christ; nor as they are motives of God to justify, for that sets them in the place of freegrace, nor as conditions of the Covenant, for that sets them in the place of faith, but as they are fruits of holiness, for that sets them in their own place, assigned to them by this Doctrine. 2 Simplicity of worship, which is called spirit, and truth Joh. 4. 23. not Judaical and shadowish, not Samaritan & idolatrous, but spiritual and inward. The Apostle calls the Jewish types, which were rich, beggarly Elements, we have them in the rich plainness of the Gospel. In matter of worship, that of Austin is the truth, and Socrates had seen it before, colendus est quomodo se colendum praeceperit, as himself hath commanded. Those that were mint-masters of worship, used to feign correspondence with some deity, that under that reputation they might vend off their devices. God must stamp that worship as shall be currant, man is apt to indulge his eye in God's worship; It's the hardest thing (saith one) to leave our eye and fancy behind us (as Abraham did his servants, when we go up into the monnt to sacrifice.) The spiritual part of religion, is the hardest part. If we look into Justin Martyr, and see how the dress of worship was changed, by degrees we shall find, that it became at length quasi reductus in Ecclesiam Judaismus, unbecoming the purity of this virgin. 3 The simplicity of life; It was an excellent testimonial subscribed by the Apostle his conscience, 2 Cor. 1. 2. that in simplicity and godly sincerity, we have had our conversation in this world. The form of godliness, is but a Mathematical body, consisting of lineaments only: Religion is practical and always married to honesty and righteousness towards men; religious dishonesty is worse than a Christian married to a Heathen; in the times we live, that saying is too true, universus mundus exercet histrioniam, all men almost disguise and act parts. Men either make it a stalking horse to their own game, a footstool to their ends, a covert of gold for their filthy designs, or lodge it only in the cock-loft of a cold brain, and not in the warm room of affections. And the simplicity of Christ, is broken into a multiplicity of senses and ways. Let this Point for use recommend to Ministers and people both the simplicity of Christ. 1 To the Ministry; for though this be not a place to teach them, yet it is a place to teach you what to say, and what to expect of Archippus, videlicet the simplicity of Christ both in the matter and manner of the delivery of this Doctrine. 1 Simplicity for the matter of the Doctrine, I am not ashamed of the Gospel of Christ, faith he that had sitten at the feet of Gamaliel; for (though that of Justin Martyr be true, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, All truth spoken by Plato or Aristotle is ours, and that which is true in Philosophy; is true also in every place; yet) it is of the seed of the Word, quod Christus nascitur in cord auditorum. We must set bread before hungry souls, and not be like the Schoolmen, that set men upon gnawing hard stones. All learning may be spent upon the simplicity of the Gospel. In breaking down strong holds, meeting with subtlety of men's hearts, raising up the dejected Spirit prostrate under sin, counter-mining the methods and stratagems of the Devil, and you will find that the old Adam in men's hearts is too hard for young Melancthon, and who is sufficient for these things? 2 Simplicity for manner of delivery for painted glass is more gaudy, but clear glass transmits' more light, the rule is to cloth spiritual things with spiritual words 1 Cor. 2. 13. It's vain oil that's spent in strong lines, that hang together, as sand without lime, standing together as letters in the Hebrew, one not touching another. Let a crucified Christ be preached in a crucified Phrase, and though you preach not with embroidery of silver and gold, yet surge & ambula, if you make the hearer arise and walk, it's fare the better. It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to divide the Word a right (a word taken from culling up of the sacrifices) to shred the entrails into mince meat, or to put the text to death and torment, so as to make the people eat the flesh with the blood; Keep the true pattern of wholesome words. The People Are exhorted to hold fast this threefold simplicity of Christ in Doctrine worship, and conversation. In Doctrine; All Scripture centres in, and looks to Christ, both Old Testament and New as the Cherubims to one another, and both to the mercy seat; he was then swathed up in types, he is now unvaled in a rich plainness of the Gospel, those precious stones which God promises to build his Church, Isa. 54. 13. Do all come but to this, All thy children shall be taught of God. In worship, spirit and truth are better than Jerusalem and this mountain, therefore be satisfied in simplicity of Gospel-sacraments, which as DuPlessis observs, have been made by men, the port-gates of superstititon and curiosity, because the eye hath somewhat to do in them, as corruption began at the tree in Paradise, and came in by the eye. In life, that your voice be not only smooth, and hands rough; for practical holiness is the life of religion, else we may have golden heads, and feet of clay. To conclude, let it be our joint aim, the simplicity that is in Christ, and be not too indulgent to your ears, which hath sometime been the vanity of hearers of those Sermons at Paul's, coming hither for Jewels to hang in their ears, rather than for wholesome Bread. Let not the tree of Knowledge be preferred before the tree of life, lest when you come to die, you cry out with Croesus, Solon, Solon, who had before time taught him of blessedness without regard. There is such multiplicity of opinions, that most men count it impossible to reduce the swarm into one hive, especially because men usually lay so much weight, every man upon his own opinion, not considering that the kingdom of God consists not in meat and drink, but righteousness and peace and joy in the holy Ghost, Rom. 14. 17. Hence it is that one unchurches another, and unchrists another, & solos credit habendos esse deos quos ipse colit, as the Poet anciently leaves the question about the bigness, distance, motion of the Sun, to Mathematicians, thou mayest have as much benefit by the Sun, as they that altercate about them. Above all things lay not the foundation of your communion in the agreement one of another with you in all your private opinions, that's a principle that will divide the Church in semper divisibilia, that makes the foundation of the house of the twig of a tree, not of the body. And peradventure, as there are not two of a hundred of one face, so not of one opinion in all things , nay haply, saith a learned man, not Peter and Paul. Certa sunt in paucis, (saith Tertullian) fundamentals are few, they that make too many of them, make the fewer Christians, if a man hold fast the simplicity of Christ in Doctrine, worship, life; though not admitted into your fellowship, yet they will be in your Communion through Christ, whether you will or no. Doct. 2 d. The Corruption of the mind is the cause of deviation, or recess from the simplicity that is in Christ. This Point gives occasion to entreat of the corruption of the mind; the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies plots, devices, 2 Cor. 2. 11 ordinarily the reasonings, apprehension, judgement, the leading faculty of the soul, which is the subject and seat of this corruption. This is not meant of natural corruption, which is a part of original fin, for it is the corruption of Gospel-truth formerly received, especially doctrinal corruption: and therefore the Apostle having said, Christ, the same yesterday, to day and for ever; presently adds, Be not carried away by divers and strange Doctrines, Heb. 13. 9 The Text affords me three things, for the opening of this Point. 1 The corruption of mind here feared, is of them that have received the virgin truth; a sad thing that they that blossom so fair, should be blasted or cankered; it is not corruption of life he fears, but of mind; many are tainted in their intellectuals, that make a fair show in morals; the Apostle prophesies of a time that will come, That men will not endure sound doctrine (they will not embrace, nay, they will not endure it) but will turn away their ears from the truth, and be turned to fables, 2 Tim. 4. 3. 2 This corruption of mind is to be feared, both by Ministers for the flock, and also by parents and masters, yet there are few, as woeful experience shows us; and therefore young men, and unballast are negligently suffered without bridle to rush into the infection, as if it was nothing to have the leprosy in the head, to make shipwreck of faith, to corrupt the simplicity of Christ to bear that fearful brand, 2 Tim. 3. 8. men of corrupt minds, reprobate concerning the faith, The light of the body (saith our Saviour) is the eye. If that be single, the whole body is full of light; if evil, the bed is full of darkness, the mind is the Pilot or Steersman, and if we weigh truths at a false beam, we may take and mistake the most desperate error for the most precious truth. 3 The first point or step of recess and of deviation from the simplicity of Christ, is the corruption of mind, how many stairs do men fall? how many floors high, until they fall even into Atheism, from a zealous profession? A reprobate mind is the punishment of a corrupt mind, Ro. 1. 28 They did not like to retain God in their knowledge, therefore God gave them over to a reprobate mind: therefore we had need to keep principles pure; for the cloud, that at first shows, but like a man's hand, may suddenly overspread the whole heaven. The causes of this corruption of mind, are these and such like. 1 The mind being the upper region, is corrupted from the lower region; passions, lusts, interests by-ends, do bribe the mind to be advocate for error, and mis-biasse the judgement; the staff that is straight of itself, seems crooked in the water, by refraction of the species, or duplicity of the medium; and we know that our eye or brain is distempered by suffusions of choler, etc. from a foul stomach. 2 Ungroundedness in the truth, betrays the mind to deceit and error; an empty barn is soon blown down; oh, that our people were so ungrounded in Catechistical doctrine, which is indeed the reason, that they are an easy prey to all kind of Sectaries, and do cedere occupanti (as I may say) fall to the first occupant. 3 A mere notion, which is like light without heat, a winter-snow, a thing without sense, and feeling of any powerful operation, and work of truth upon the heart is but a slender guard from this corruption of the mind; a man without much ado recedes from barren notions; he that feels the warmth and power is not easily changed; they did not receive the truth with love of the truth, and therefore God gave them up to efficacy of error, 2 Thess. 2. 10. 4 A satiety or dislike of saving doctrine: when novelty is preferred, because it's new, and ancient truth, like an old Minister, now adays is less regarded; the stomach is crude and queasy, and so relishes trash better than wholesome food. 5 The letting lose of wild reason to dispute out faith; reason is but a Dwarf, too low to behold Christ, except it climb into the figtree, and go let sober men be content with that which is so frequently said, It's written. 6 Pride of knowledge is very dangerous; the ancient pride is this, and the Apostle thus expresses it, Eccles. 2. 18. being vainly puffed up in his fleshly mind. 7 Unsuspitious credulity of others eminent in appearance of holiness, doth at unawares enwrap many well meaning men: The Novatians would not admit lapsed men to communion. The Donatists would not bear with mixture in their Churches as they pretended; both these sorts of men did bear a plausible show of holiness in their opinions; but God doth not approve a holiness of man's making; for that which is indeed holiness must have upon it God's superscription. Use. For the Use of this Doctrine, let me bespeak you in the words of S. Peter, Epist. 2. Cap. 3. Vers. penult. Take heed, lest being led away by the error of the wicked, (or of lawless men) ye fall from your own steadfastness. This Caveat I might enforce upon you from divers Topics or places; as namely, the dangerousness of this disease which seizes on the head, from whence (as saith the Greek Proverb) the fish doth first begin to be corrupted, as also from the easiness of being infected, and from the difficulty of the cure: but having spoke enough of the first of these, I will only use a few words concerning the two latter. 1 It's as easy to be infected, as it is for sheep to catch the rot by feeding in rotten pastures; and our experience shows us, that one that angel's with such baits, catches more fish in a week, than preaching of Christ, and the simplicity of him will catch in some years, for error hath something in us, as he that gave the reason for the faster growth of weeds than sweet herbs, said that the soil was natural mother to the one, and but stepmother to the other. 2 There is no simplicity of truth, a multiplicity of error; the straight line between point and point can be but one; the obliqne lines, many; therefore it is easy to hang upon one tender-hook or other, that look so many and even contrary ways. 3 Error is many times more specious to our shallow, proud, corrupt reason, than the truth of God, whose depths and mysteries cannot otherwise be answered, then with, Tu quis es? 4 The mint-masters of error do usually fashion their doctrines to flesh-pleasing, and man-pleasing; ye shall not easily find that false prophets did preach the burdens of the Lord, but rather as Peter observes, 2 Pet. 2. 19 they promise liberty, which is so taking a thing, that looking humanely, we may wonder that Christ preaching repentance, self-denial, the cross, should gain any. So much for the easiness of being infected; then next a word for the difficulty of the cure. 1 The cure is difficult, because men are hard to be convinced of the sin and falsehood, i'll with zeal & open profession they have maintained it; therefore they in the Council of Trent (as the history relates) would hardly be drawn to admit of any recess from their former errors, ne viderentur errasse, lest they might seem to have erred, and so weaken the credit of all they held before, as the crack made in Ice, useth to run further, then where it is first made. But if in punishment upon them that receive not the truth in love, God do give men up to efficacy of error, or do otherwise recompense their error, by delivering them up to vile affections and lusts, Rom. 1. 27. who shall then pull off that fearful seal of God, that seals them up in stupidity, and under a reprobate mind. 2 Therein men are great lovers of their own fancies; Amat quisque quod à se repertum est, no mother but loves her own babe. 3 A conceit that errors of mind are not sin, as moral sins are, but there are diseases of the head, as well as seated in other parts. And certainly, these capital distempers do great prejudice to practical holiness, being like suckers that bear no fruit, but do divert and draw away the sap from the fruitbearing branches. So much for the first part, the object of the fear, lest the minds of the Corinthians should be corrupted from the simplicity of Christ: the second part is the resemblance of false teachers to the serpent, and this manner of beguiling Eve by subtlety, lest as the serpent, etc. From which words the Point is obvious. Doct. 2. As Eve was beguiled by the subtlety of the serpent, so are men's minds corrupted by false teachers from the simplicity of Christ; False Doctors; Satanae lenones, saith one, they are Satan's instruments, as the serpent was, the Devil his Panders, worsting to the deflowering of Christ's espoused Virgins. The wisdom of the serpent is commanded and warranted to God's people, the subtlety of the serpent is found in these subverters of the chastity of Doctrine; I cannot, I may not spend any time in this point, for I have no sand left; only observe, 1 That the defection, the corruption of men principled with pure doctrine is feared. Gospel-principles are not so much to be scanned by curiosity of reason, as received in simplicity of faith. 2 The Apostle alleges the most ancient example of corruption of mind that is in the world; that which men call New Light is many times but some exploded error furbisht up, and old ways are but acted once again. There is properly no new truth, but there may be new discoveries. 3 What a sharp comparison doth he use to resemble false teachers? unto the devil his first instrument used by him; and therefore let no man temeraciously say, they are holy men, they aim at more refined degree of holiness then others: for it's no wonder, saith the Apostle, that if Satan be transformed into an Angel of light, his Ministers also be transformed or disguised, as the Ministers of righteousness. 4 The Serpent took Eve at the beginning, and subtly ravished her of her integrity, we must look to ourselves; it's the usual time to set upon us in our infancy of knowledge, either to disgrace the truth newly brought to light, or to displant it before it do take root. 5 That corrupters come with subtlety, and have their slights, Ephes. 4. 14. they come with good words, Rom. 16. 17. they beguile with enticing words, Col. 2. 4. they speak lies in hypocrisy: 1 Tim. 4. 2. they can wear the rough garment, and sheep's clothing. Their subtlety may be observed in the Serpentine which they imitate. 1 The serpent set upon the weaker sex, and the Apostle saith, they lead captive silly women. 2 They are subtle in being modest at first, millea erroris sunt verecunda, Hath God said, Gen. 3. saith the serpent, the deceiver gins with queries rather than downright assertions. 3 They will take their rise from God's Word, and rather wrest then deny it, as the serpent here perverted those words, the knowledge of good and evil, to another sense and meaning. 4 They promise magnificent and great things, they promise them liberty, saith Peter. 2 Pet. 2. 18. Ye shall be as gods, saith the serpent, what great bubbles are usually spoken of glory, joy, familiarity with God, etc. 5 They comply with man's pride, with self, etc. and fit the bait to the fish. They allure through the lusts of the flesh, etc. 2 Pet. 2. 18. 6 They draw a man from practical obedience unto , and mere empty speculations (for the theory is pleasant and easy, but the truth is bitter. 7 They bring points of faith, to the bar & test of captious reason: God in the prohibition of this tree, had shown much arbitrariness of will, to make probation of man's obedience, & therefore they ought not to have been arraigned coram non Judice, as neither the clear points of faith. The time pulls me by the ear, and therefore for close, as deceivers have the Serpent's subtlety, so get you the Serpent's wisdom, and if I were to prescribe prophylacticks or preservatives I would exhort you, 1 To hold the head, and so to fortify the vitals from this epidemic infection, Col. 2. 19 2 To pursue practical doctrine, solid meat, and let alone these sweet meats; the tree of knowledge is fair to look on, the tree of life better to feed on. 3 Affect not things above the Word, a holiness, a zeal, a knowledge, above what is written: Eve went some what further than God's Word gave warrant when she replied, neither shall ye touch it: so there are many will say, This is the holier way, this is the better, not having any Word for it. 4. Avoid the house of infection, the Fowler's net, From such turn away, faith the Scripture, if the woman will confer with the Serpent; you see what comes on it, it's the itch and pride after novelties that exposes us to temptations. FINIS. Vines on the Sacrament. A TREATISE OF THE Right Institution, Administration, and Receiving of the SACRAMENT OF THE Lords-Supper. Delivered in XX, SERMONS at St Laurence-Jury, London By the late Reverend and Learned Minister of the Gospel Mr Richard Vines sometime Master of Pembroke-Hall in Cambridge. LONDON, Printed by A. M. for Thomas Underhill at the Anchor and Bible in Paul's Churchyard, near the little North-door, 1657. TO THE READER. THe Posthumous Works of Learned Writers, like fatherless Children, are exposed to many wrongs and injuries; Yea such hath been the fraud of some Impostors in the Church, that they have taken away the live children of famous men, and put their dead ones in the room; Hence are those spurious and supposititious Books which have wandered up and down with their counterfeit Passes. That therefore no suspicious thoughts may possess thee concerning this Treatise, which is here published under the Name of that Learned and Eminent man Mr Vines, I do upon sure and unquestionable Evidences give my public Testimony, that it is his proper and genuine Work, printed by the Copy that was written with his own hand. Thy Wellwisher ANTHONY BURGESS. Sutton-Coldfield, Sep. 20. 1656. THE CONTENTS. CHAP. I. OF the Passeover or Paschal Lamb; It's signification, and the Analogy or Resemblance between it, and Christ our Passeover. CHAP. II. Of Errors and Corruptions in the Church; How soon they spring up; When they are a ground of Separation, and when not; That this Ordinance must be suitable to God's Institutions: And the Communicants must be suitable to this Ordinance. CHAP. III. That the Lord Jesus is the Author of this Sacrament. CHAP. IU. Of the time of this Sacraments Institution, and of Judas betraying Christ. CHAP. V. Why Christ deferred the instituting of the Supper until the night in which he was betrayed. CHAP. VI Of the Outwards or Elements of this Ordinance of the Supper. CHAP. VII. Some Observations upon the precedent Discourses. CHAP. VIII. Of the Real Presence. CHAP. IX. Of the inward things signified or represented in this Supper. CHAP. X. A fonr-fold Exhortation from the premises. CHAP. XI. Of Christ's Mandate or Charge for the celebration of this Ordinance in Remembrance of him. CHAP. XII. Of doing this in remembrance of Christ; The Properties of this Memorial. CHAP. XIII. A Lamentation for the neglect of this Ordinance. CHAP. XIII. How much it concerneth Ministers to Teach, and all to Learn the true meaning of this Ordinance. CHAP. XIV. The great Business that lies upon the Communicant, as oft as he eats this Bread and drinks this Cup, he shows the Lord's Death. CHAP. XV. The Lords-Supper is an itterable Ordinance. CHAP. XVI. Of the Continuance of this and other Gospel-Ordinances in the Church. CHAP. XVII. Of Worthy and Unworthy Receiving of the Lords-Supper. CHAP. XVIII. The Uses which are to be made of the two last Theses. CHAP. XIX. What must be done where Discipline cannot be executed for want of Administrators. CHAP. XX. Whether a Godly man lawfully may, or aught to stand as a Member of, and hold Communion in the Ordinances of God with such a Congregation as is mixed (as they call it) that is, where men visibly scandalous in Life and Conversation are mingled with the Good in the Participation and use of Divine Ordinances? Or, Whether this Mixture of Heterogeneals do not pollute the Ordinances, and the Communion to the Godly, so as they are concerned to separate from such Communion? CHAP. XXI. Whether the Lords Supper be a Converting Ordinance? CHAP. XXII. Of Worthy and Unworthy Receiving, with some Cautions to prevent misjudging ourselves in the Case. CHAP. XXIII. Of Worthy Receiving, etc. CHAP. XXIV. That a Godly man may receive the Sacrament unworthily. CHAP. XXV. Of the Graces which are to be exercised and set on work in the Use of this Sacrament. CHAP. XXVI. Motives to quicken Endeavours to a fit or worthy Participation of this Ordinance. CHAP. XXVII. False and insufficient Qualifications for the Receiving of this Sacrament. CHAP. XXVIII. The Fruit and Benefit of worthy Receiving. CHAP. XXIX. The Sinfulness of Eating and Drinking unworthily. CHAP. XXX. The Cause of this Sin, Viz. Not discerning the Lord's Body. CHAP. XXXI. The Aggravations of the Sin of unworthy Receiving. CHAP. XXXII. The Danger of this Sinne. CHAP. XXXIII. Of Examination in order to this Sacrament. The Bookseller to the READER. THis Treatise was very fairly writ by the Reverend Author Mr Richard Vines now with God, and perfected for the Press with his own Hand; after which a great part of it was lost, and carried by a stranger that took it up; thirty miles off, which yet (by a good Providence of God) was brought to his own hands again, to his great rejoicing, and I hope the Churches great benefit, which seems to be the design of that unexpected Providence, now that it is made public. He omitted to divide it into Chapters and Sections (for the pleasure of the Reader) which notwithstanding is now done, together with the Contents of every Chapter, and of most of the Sections, which I thought good to certify, lest any expressions therein should seem unsuitable to the Authors own Genius, and derogatory to his worth. A TREATISE OF THE Right Institution, Administration and Receiving of the SACRAMENT OF THE LORDS SUPPER. CHAPTER I. Of the Passeover or Paschall-Lamb; Its signification, and the Analogy or Resemblance between it and Christ our Passeover. 1 COR. 5. 7, 8. For Christ our Passeover is sacrificed for us. Therefore let us keep the Feast, not with old leven, etc. §. 1. IT is usual in handling the nature and use of Sacraments to begin with the notion of a Sacrament in general, and then to descend to particular Sacraments, which we call Baptism and the Lords Supper in their order, But the Field is large and the compass great, and therefore I begin where the Lords Supper itself began, and therefore I begin where the Lords Supper itself began, and that is at the Passeover, at the death whereof, and out of the ashes of i●, this Sacrament of ours like another Phoenix did arise, for our Lord at his last Passeover called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his dying Passeover, did institute and ordain this, which is to live and remain till he come again, and which Scaliger and others have observed, the very materials of our Sacramental Supper were taken out of the Paschall Supper, for that very bread which the Master of the Family used of custom (not by any Scripture-command) to bless and give to the fraternity, saying, Holachma degnania, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This is the bread of affliction which the Fathers did eat in Egypt, and that Cup which he blessed and gave to them to drink called the Cup of the hymn, or Cos hallel, because the hymn followed after and closed all; That bread, and that Cup, did Christ according to the rite severally bless and give, saying, This is my body, This Cup is the New Testament in my blood, and so he put a new Superscription or signification upon the old metal, and let all blind and bold Expositors know, that if they expound not many phrases and things in the New Testament out of the old Records of Jewish writings or customs, they shall but fancy and not expound the Text as may be confirmed, saith Scaliger sexcentis argumentis by very many arguments. In handling of the Sacrament of the Lords Supper I shall select such practical and preparative doctrine as is necessary for your knowledge that ye may discern the Lords body, and not be guilty of it, and for your practice that you may examine yourselves, and not eat and drink unworthily: For if I should launch out into controversies, there would be no end; There hath been more paper written upon those six syllables, but five in English, This is my body, then would contain a just and large Commentary upon the whole Bible. I begin with the Passeover which was the second (for Circumcision was the first) ordinary standing Sacrament of the Jewish Church, beginning at their going forth out of Egypt, and continuing till the Death of Christ, when the Lords Supper did commence or begin, and so displaced it; The Passeover, signified what should be the Lords Supper, what is fulfilled in Christ; In the Passeover, were represented the Sufferings and Death of Christ by a Lamb slain roasted with fire; In the Supper, by bread broken, and wine poured forth. The outward symbols or signs differ; But Christ is the same under both; As Circumcision theirs, baptism ours, are different signs and rites, but the inward Circumcision and Regeneration both one; Theirs were both bloody Sacraments, for the blood of Christ was to be shed, ours unbloudy, for the blood is shed, and our English well translates the word Passeover, the Greek and Latin keep the word Pascha, which gave some occasion to derive it from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to suffer a mistake; The word is Pesach, from Pasach, which is to leap or pass over: For when Israel after long servitude in Egypt was on wing to be gone, God commanded them in their several Families to kill Seh a Lamb or kid, to roast it whole, to eat it within doors that night, to sprinkle the side and upper door-posts with the blood, not the threshold propter reverentiam & significationem, Christ's blood must not be trampled on, and so doing they should be safe from the destroying Angel that road circuit that night to kill all Egypt's firstborn, but he passed over all the houses of Israel sprinkled with blood, and hence the name Passe-over the Etymon whereof is given by God himself, Exod. 12. 27. We have the kernel in this shell, the marrow of this bone, a Passeover as well as they, but ours is Christ, our Passeover is Christ, saith the Text. § 2. We proceed, Our Passeover Christ is or was sacrificed for us; Our Passeover Christ was a true Sacrifice, but whether their Passeover was a Sacrifice or no, it is in question: The Papists swallow it greedily, hoping thereby to prove our Supper to be both a Sacrifice and a Sacrament as their Passeover (they say) was, but there are others both Lutheran and Calvinist, as Gerald. in harmony. Rivet on Exod. 12. that do not yield the Passeover a proper Sacrifice, though it be so called Exo. 12. 27. It is the Sacrifice of the Lords Passeover, for the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Hebrew Zabach are sometimes taken generally for mactare, when there is no Sacrifice, and they find in Egypt at the first Passeover no Priest but the head of the Family, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, no Altar, no offering of the Lamb to God, no expiation, nor is it necessary that it should be a Sacrifice to type a Sacrifice, for the Serpent on the Pole signified Christ crucified, and so the Passeover as a Sacrament may figure out a Sacrifice, as our Supper is the commemoration of a Sacrifice, but not a Sacrifice; On the other hand Calvin and others, the Jewish Writers and many from them do hold it to be a Sacrifice and a Sacrament, for the Scripture calls it Sacrifice, and this blood is shed at first by the Pater-familia's that was a Priest (no other being yet consecrated) in after times by the Priests or Levites, and the blood brought to the Altar, as it w●s blood shed to a religious end, a blood preservative from destroying Angels, and therefore a proper Sacrifice: What shall we say? I'll promise you not to puzzle you with controversies and disputes, for I had rather The difference between a Sacrifice and a Sacrament. set meat before you which you may eat, then hard bones to gnaw upon; The truth is, a Sacrifice is something offered up to God by men, a Sacrament is offered and given to man by God to be eaten or used in his Name, and so that part of the offering which is offered up to God may be called a Sacrifice, and that part eaten or used by man a Sacrament, the very body and blood of Christ was a Sacrifice, no Sacrament: The bread and wine as used are a Sacrament no Sacrifice, The Passeover was the figure of a true Deut. 16. 5. Sacrifice, Christ and we may call it so, because the Scripture doth: It follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us keep the Feast, What is that? Ye shall find that after the Passeover Lamb was eaten the next day began the Feast, Numb. 28. 16, 17. and the Passeover is called Feast, too, Ex●d. 12. 15. etc. and that continued seven days, kept in great festivity and solemnity, but with unleavened bread, the Apostle alludes hereunto, Our Passeover is sacrificed, therefore let us henceforth, etc. We that have received the sprinkling of blood, and eaten his flesh by faith, live all our days in a holy rejoicing and , which is a continual Feast, and let us cast out the incestuous Corinthians out of our Society, for he is a leven, ver. 6, 7. and let us purge out of ourselves, malice, wickedness, etc. For they are leven, ver. 8. that we may be a holy Congregation, and a holy people, and so the argument of the Apostle stands thus, from the example of the Old Passeover, Those for whom Christ the Passeover is sacrificed aught as holy Congregations and holy people to be unleavened with sin and wickedness, and to walk before God in an unleavened sincerity, but for us Christ the Passeover is sacrificed, therefore let us keep the Feast, etc. I have explained the words, and now we shall consider this Passeover two ways. 1. As a Sacrifice or figure of a Sacrifice, and so it refers to Christ our Passeover, Christ is sacrificed for us. 2. As a Sacrament, and so it relates to us, and shows us our duty upon that Sacrifice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us keep the Feast, The Sacrifice is given for us, the Sacrament is given to us: From the first, Our Passeover is Christ sacrificed for us, We have a Doct. Our Passeover is Christ sacrificed for us. Passeover, but it is Christ sacrificed: And here before I show the Analogy or resemblance between the Passeover and Christ, we shall note three or four things. §. 3. 1. They in the Old Church of Israel had Christ as well (though not so clear) as we, 1 Cor. 10. 4. The Rock that followed our Fathers in the Wilderness was Christ, the Passeover was Christ, the personal Types such as Isaac on the Wood, the real Types as their bloody Sacrifices were Christ; He was then in his swaddling clouts swathed up in shadows and types, and not naked; as now Gal. 3. 1. those Types being anatomised, unboweled are full of Gospel, full of Christ, the death of Christ pecus prosunt quam fuit, saith Bernard de coena; Christ is the marrow in the bone, the kernel in the shell, yesterday, and to day, and the same for ever, the sum and sweet of all Ordinances, therefore those that say they were filled with temporal promises, but had no spiritual, derogate too much from them as that they were Swine filled with husks, and speak a wondrous Paradox; that those that had so much faith, Heb. 11. should have no Christ, we give them the right hand of fellowship, and they were the elder brother, yet we have the double portion. §. 4. 2. Mark the form of speech, Christ our Passeover, that is, our Paschall Lamb, which is also called the Passeover, Exod. ●2. ●1. Kill the Passeover, Now the Passeover properly was the Angels passing over the Israelites houses, and not the Lamb, but we must learn to understand Sacramental phrases, the sign called the thing signified, the figure called the thing figured, The Rock was Christ; Christ our Passeover, that is, paschal Lamb, Circumcision called the Covenant, Gen 17. 13. My Covenant shall be in your flesh, this will be allowed in every place but one, and that is this one, This is my body, For the Lutheran stands up for a corporal presence under the Signs, The Papist for a change of the Bread and Wine into Christ's body and blood; No conferences, no disputes, no condescensions will satisfy them, and yet we say very fairly, the very body of Christ born of the Virgin, that died on the Cross, that sits in heaven, is present in this Sacrament, but not in the Bread or Wine, but to the faithful Receiver, not in the Elements but to the Communicants, but all this will not serve turn; These two Prepositions Con and Trans have bred more jars, and cost more blood since they were born (and there is neither of them in this cause six hundred years old) then can be well imagined. §. 4. 3. The Passeover figured Christ, and yet the Jews ordinarily saw not Christ in it; It is plain in their celebration of the Passeover, or their Rituals, they take notice of, and commemorate their Egyptian slavery, and their deliverance, and so they were commanded, but of Christ not a syllable; It entered not into them that a Lamb roasted should figure the Messiah, as they had form him in their thoughts, and so they held the Passeover as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 looking backward, but as a Type looking forward, no knowledge except the faithful had some glimpse of it, and this is the great fault of men in all Sacraments, they mind not the inwards of a Sacrament, nor look for the kernel, they did so, and we also, not discerning the Lords body, is not that it which makes us guilty of his body and blood, there is in all Sacraments res terrena & res coelestis, as Irenaeus. Earthly men see the earthly part, they eat, they drink, It feeds not, they eat shells, the inwards within the bone are marrow, Christ; Christ set spiritual food before our bodies, viz. eyrie, set corporal before the soul, and you illude both, saith Parisiensis, de Euchar. sub finem. §. 5. ●. The Passeover is Christ sacrificed, not Christ a Lamb unspotted, but Christ a Lamb roasted with fire, and this tells you that the Passeover and our Supper represent Christ crucified, Christ dying or dead; It is the death of Christ, not his Resurrection, nor ascension, that is here set forth, Ye show the Lords death till he come, this is the sight which a sinful soul would see, this is the comfortable spectacle, to see the price paying, the ransom laying down, the thing in doing; Hence he draws the hope and comfort of Redemption, and therefore the bread was broken, and the Cup was full of blood to represent to the life this life giving Death to Christ; The Papists have cheated the people of the blood by a trick of concomitancy, telling them that the bread is his body, and his body hath blood in it, we have a word of Institution of both severally, the life of the representation is the blood shed, the Passeover is a Lamb slain and roasted, and the blood on the doorpost, and by providence, if the Papists will allow all to eat, than we have expressly for the Cup a Bibite ex hoc omnes, Mat. 26. 27. Drink ye all of it; So that it is the Death of Christ here represented, and which is one step further, it is a Sacrifice Death, which works and makes atonement, this was it that all the Sacrifices, that the Passeover did prefigure, a Sacrifice death, that should deliver and make expiation; This Cup (saith Christ) is the New Testament in my blood, which is shed for you and many for remission of sins, a death, and such a kind of death as in our Sacrament set forth a Sacrifice Death, therefore it's said sacrificed for us. §. 7. Now let us come to the Analogy or resemblance between the Passeover and Christ sacrificed, wherein I shall The resemblance between the Passeover and Christ sacrificed. endeavour to avoid the vanity and curiosity of making similitudes to run of all four, which is incident to men in handling Types, Parables, and similitudes which like a string overstretched makes a jar and disharmony, and shows more fondness, than soundness. 1. The Paschal must be a male-Lamb without blemish, the son of a year taken from the Sheep or Goats, Exo. 12. 5. and this resembles Christ himself and his perfection, there were many blemishes which the superstitious or curious Jews observed to the number of fifty or seventy, any blemish disabled i●, Christ was without all blemish, nothing was excepted from other men, or his likeness to them but sin, in all Points tempted like as wear, yet without sin; Heb. 4. 15. He was of masculine perfection, at the perfection of his age, about 33 or 34 years, of Lamblike humility and meekness; which are noted in him as exemplary graces; He was figured out in the Lamb of the daily Sacrifice, in the Lamb of the Passeover, in Abraham's Ram in stead of Isaac, in the Scape-goat, Leu. 16. 21. and pointed out by John Baptist under this Name, Behold the Lamb of God; It's implied, Heb. 9 28. he shall appear the second time, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that in his first coming he was not without, but we must distinguish of sin, ours imputed to him, and so he was made sin for us, so as to bear it in his body, which at his second coming he shall not bear nor be laden with as he was before, and therefore is said to come without sin both his and ours. 2. This Paschall-Lamb was to be separated from the flock, and set apart for Sacrifice on the tenth day of the month, but not killed till the 14. day in the Evening, or according to that vexed phrase between the two Evenings, that is, in the afternoon, when the Sun declined before Sunset, and about the same time of day our Saviour (the true Passeover) was slain, but in a further meaning it shows that Christ was set apart and fore-designed of God to be our Passover long before, not in his decree, but his promise, and the predictions of the Prophets which have been since the world began, Luk. 1. 70. but now in the end of the world hath he appeared to put away sin by the Sacrifice of himself, Heb. 9 26. He suffered between the two Evenings of the world, which was in his declination, when he came that was our Evening, and the latter is to come, the days of his appearance are called often the last days, and though that have another meaning, showing the unalterableness of the Gospel-Ordinances, contrary to those of the Law, yet we may affirm, that it was passed the noon of the world, when he came, and the time shall not be so long after unto Sunset, as before. 3. This paschal Lamb must be killed, the blood taken into a basin, sprinkled with hyssop, shall be on every door, the flesh roasted with fire not eaten raw or boiled in water, the head, the legs, the inwards, Exod. 12. 7, 8, 9, 22. and this may set forth unto us the unutterable sufferings of Christ, both in his soul and body, which the Scripture sets out to the life with such an emphasis of words, I mean especially those of his soul, scorched with the sense of God's extreme wrath, which are expressed by words extraordinary, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sweeting like drops of blood, with expression of strong cries and tears; Oh man thou understandest not the sufferings of this Passeover roasted with fire forbidden to be boiled in scalding water, for that expresses not the sufferings in extremity, and what is all this for? Even to make Christ more pleasant meat to thee, which if thou feed upon, and with a bunch of hyssop sprinkle this blood, applying it by faith, eating this roasted flesh, and drinking this blood poured forth, it will feast thy soul, and secure thee from the wrath of God, which is the next. 4. The destroying Angel seeing this blood on the door posts, passes over the house, goes and kills the Egyptians firstborn, and executes God's last plague upon them, in the mean time the Israelites were safe within the protection of blood, Exod. 12. 12, 13. and here is the safety of those Israelites; Believers that have applied by faith the blood of Jesus Christ, when God shall let lose his last and final plagues upon the world, they shall be safe; Hell, and wrath, and condemnation shall not touch them, When I see the blood (saith he) I'll pass over you, Exod. 12. 13, 23. nothing else will save you; God looks at nothing but the blood of Christ upon you; Happy they, that before God ride his circuit of destruction, to make a cry in all Egypt, are gotten under the Sanctuary of blood, for then the plague shall not be upon you, when I smite the Land of Egypt, Exod. 12. 13. 5. After the Israelites had been secured from the stroke of that dismal night, then presently they march away, are hired by the Egyptians to be gone, the four hundred and thirty years were out, and God being punctual in his times, finishes their captivity that hour, and gins to fulfil his promises that he had made to them of bringing them to their promised Land, Exod. 12. 31, 32, 33, etc. 41, 42. and here we see, that when a soul hath long lain in the base bondage under sin and the devil, and comes to take hold of Christ, and is sprinkled with his blood, and enters Covenant with God in Christ, then is he set free from his bondage, and then he goes out of Egypt, and then all the promises begin to open upon him, and he sets upon his heavenly journey, and no Pharaoh can hinder him any longer; All the sweet promises of peace, and comfort, and hope, begin to be made good to him, for they are all Yea and Amen in Christ; the Devil, and all his power and instruments cannot hold him, the blood is upon him, from that hour he is a freeman, to own no Lord but God, and yet still he hath a Wilderness to go thorough, but he is miraculously carried as Israel was thorough it; but this must not be expected, that they should eat the Passeover and stay in Egypt still, they must go out of their bondage, that are sprinkled with this blood by the blood of thy Covenant, I have sent out thy prisoners out of the pit wherein is no water, saith he in a like case, Zech. 9 11. and haply this Type is yet to be fulfilled in the Gospel Churches, whom the Lord will deliver out of the hands of their oppressing tyrants, Pope or Turk, not by the Sword but Ordinances of his Covenant, and then if they shall pursue a people under blood, as Pharaoh did, there will be a red Sea to swallow them horse and man. And so much for the Passeover, as referring to Christ our Sacrifice, for that it doth so, is plain by this. That which is said of the Paschal Lamb, Exod. 12. 46. is expressly applied to, and fulfilled in Christ, John 19 36. So much for the Passeover as a Sacrifice, or as the figure of our Sacrifice and theirs, Christ Jesus. §. 8. Now we proceed to consider it as a Sacrament, not ours, but theirs, nor yet a figure of our Sacrament in Considered as a Sacrament. propriety, though often so called in transi●●, and much contended for by Papists, For what Jew could ever have found out our Supper figured in that Passeover? and in what propriety can our Sacrament be the Sacrament of another? Christ is the res Sacramenti of theirs and ours, there they meet, as the inward Circumcision and Regeneration is the thing of their Circumcision and our Baptism, but that one Sacrament should be the figure of another, is absurd and void of reason; As two pictures of one man, are both resemblances of that one man, but one is not the picture of another, and yet because the Passeover hath the common nature of a Sacrament, doth set forth the same Christ as our Supper, and that the Apostle draws an Argument from it, to persuade Gospel-Christians to holiness: Therefore we shall consider what significancy there is in it, for though the signs be not ours, yet the significancy is §. 9 First, The Passeover or Paschal Lamb, as killed and roasted, and the blood sprinkled was a Sacrifice, The signification of the Passeover. as eaten by the Israelites and feasted upon, it was a Sacrament, and in aftertimes, both by Jewish Records, and by Scripture, I conceive it appears, 2 Chro. 3●. 11. Ezra 6 20. that the Levites killed the Paschals, the Priests sprinkled the blood on the Altar, and then they took the Lamb to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Families, or Chambers in Jerusalem, and there did eat it; so in our Supper there is a Sacrifice slain, and offered up for atonement, and that is Christ his body and blood, and then there is an eating and drinking of this Sacrifice in the Sacrament of bread and wine, as in many Sacrifices of the Law, there was first an offering up to ●od, and then a feasting on the remainder; we have a true Sacrifice, Christ offered up to God for us; we have a true Sacrament, as that Sacrifice is eaten and drunk by us; the oblation belongs to God to propitiate and redeem; the communication belongs to us, to be refreshed and nourished; their eating the Passeover was no Sacrifice, but a Sacrament; our eating and drinking bread and wine is no Sacrifice but a Sacrament; their kill and roasting of the Lamb made it eatable; Christ his sacrificing of himself for us, renders him fit nourishment to us; Had he not been a Sacrifice offered up for us, what profit had there been in eating and drinking sacramentally and spiritually that body and blood? This consideration is of special remark, you feast upon a sacrifice, you live, you feed upon a sacrifice tolle Sacrificium. tolle Sacramentum, the mouth eats the Sacrament, the eye of faith discerns the sacrifice, Christ is the sacrifice, the Sacrament no sacrifice, but the commemoration and communication of a sacrifice; and here the reason must be observed, why God did institute their Passeover, and our answerable Sacrament to consist in meat and drink, eating and drinking, and I conceive thus, th●t it being the most proper way to partake of a sacrifice, for how else can it be? Therefore we eat and drink in way of participation of our sacrifice; Hence the phrase, Living upon Heb. 13. 10. the Altar, eating of the Altar; and thus if we carry our eye to the earthly part in the Supper, and to the heavenly part, that is to the Sacrament, and the sacrifice represented, and feed upon the sacrifice represented, as well as the Sacrament representing, we then discern the Lords body. This is the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, de hoc plus intra. 2. Their Passeover was instituted as an Ordinance for ever, for a memorial of their Deliverance in Egypt, and their eduction out of it, a commemoration it was, and to be observed for ever, that is, in all succeeding generations, whiles their Polity and Religion stood, Exod. 12. 14, 24, 42. and therefore we read in Jewish Writers, and there is some foot-step or original of it, Exod. 26. 27. What mean you by this service, that in every company of Passeover-communicants, there was some one that rehearsed and made commemoration, Haggadah shut pesuch, the history Buxt●rf. Chal. Lexic. of the Passeover, and so God that would have the sacrifice of Christ for our sin, that greatest work of his, and our deliverance thereby from worse than Egypt, or destroying Angel, to be observed and kept in mind by a lasting trophy or monument, viz: our Supper: The Apostle in allusion to their custom, useth a word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ● Cor. 11. 26. Ye do show, As often as ye eat this bread and drink this Cup, ye do show forth the Lords death till he come, or ye do commemorate and with affection and thanksgiving set it forth, and as theirs was for ever, till Christ's first coming, so ours is for ever, till his second coming; so long as their Church continued they were charged with this Ordinance; so long as the Gospel-Church continues, they are charged with this, and therefore neither of the Doctrine of the Gospel, nor of the Sacraments shall there be any removal or alteration till Christ come. 3. Their Passeover in Egypt was eaten in their several Families or societies, A Lamb for a house, except it were too little, Exod. 12. 3, 4. and in a●ter times when this was repealed, Deut. 16. 6, 7. and was confined to the place that God should choose, and so to Jerusalem, then though the Lamb might be slain in the holy Court, and the blood sprinkled on the Altar, yet they did carry it home to their hired chambers, and there did eat in companies, not less than ten in a fraternity, Joseph de bello lib. 7. cap. 17. nor above twenty, but no man alone, Solum epulari non licet, saith Joseph, Christ and his company made one society; so though Christ be our Sacrifice, once offered up upon the cross a sacrifice to God, yet doth our Supper bring him home to us into our Churches, and into our souls. There is an application of him to be made, the blood sprinkled on our doors, the Paschal brought home to our own house; Take ye, Eat ye, Drink ye; God comes to particulars with us, and the application of the sacrifice is the life of the Sacrament; we must eat and drink at home, in our own souls; Christ comes home to us, and yet this Supper ought as the Passeover to be eaten in societies, I know no reason for one alone, there must be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a company, for it is a communion, one makes not a communion; The Apostle 1 Cor. 11. 20. When you come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into a meeting, v. 33, 34. when you come together, tarry one for another; hence it hath been anciently called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a meeting, a Congregation. It's God's Ordinance (saith a learned man) that the Lords Hilders●● Joh. 4 p. 122. Supper be administered in public Assemblies; How can there be a Communicant without a Communion, sed de hoc infra, not that the walls of a Church do make it a communion, but a meeting of believers? 4. Their Passeover was eaten with unlevened bread and sour or bitter herbs, Exod. 12. 8. There are many circumstances and ceremonies found in the Jewish Authors about the searching out of all leven, yea with candles at noonday, and an execration of all leven, if any should remain unfound, and the bitter herbs were in constant use, the unlevened bread remembered them, what haste they went out of Egypt in, Exod. 12. 34. and the bitter herbs, what affliction and bondage they had suffered, and further they saw not; The Apostle interprets leven, malice and wickedness; unlevened bread, sincerity and truth, 1 Cor. 5. 8. and so it teaches us, how Christ is to be received by us, and what manner of persons they must be that apply and receive Jesus Christ; They must remember their bondage under sin, not with delight but bitterness, and feel the sour taste of their former ways, as sinners contrite and broken; bitter herbs are good sauce for the paschal Lamb; sin felt sets an edge on the stomach as vinegar; Christ relishes well to such a soul; When thou comest to eat his Supper, bring thy own sauce with thee, bitter herbs, and refresh on thyself the memory of thy old ways and former lusts; that's the sauce, the bread is unleavened bread; you cannot eat the Lamb and leaven togegether; a secure hypocrite, a filthy swine not purged from sin, to think to have Christ and his sin too, to be pardoned and not purged, to be saved and not sanctified; Away, and never think to eat this Lamb with leavened bread; come with bitter herbs thou mayst, contrition for sin, but come not with and in thy sins, for that's eating with leavened bread; therefore search it out, and let thy sins be searched out as with a candle, and let them be execrable to thee, that God may see thy hatred of them, and thy loathing of thyself for them. 5. Their Passeover in Egypt, was to be eaten with loins girded in procinctu, shoes on feet, and staff in hand, and ye shall eat in haste, Exod. 12. 11. and therefore standing as ready to be instantly on their march to leave the Land of Egypt, and go to seek their promised country, which signifies to us, that we must receive Christ and his blood with intention and purpose to leave the dominions of Pharaoh, the Kingdom, service and bondage of sin, and the Devil, and from that hour to set forward towards our heavenly country; This is that hard Doctrine of the Gospel; This makes men neglect, refuse Jesus Christ, because they cannot part with sin, they will not resolve to quit their former course, as he that went away sorrowful, for he had great possessions: So we would fain be saved, but go away sorrowful, for we have powerful, pleasing and profitable lusts. And as it may allude to our Supper; Let it teach us to come to the Table of the Lord with staves in our hand, and our loins girded up, as men resolving to march, and begin a new and holy life, Henceforth not to serve sin, Rom. 6. 6. But of this I spoke before. 6. In their Passeover they must roast and eat a whole Lamb, and nothing of it must remain till the morning: If any did remain it must be burnt with fire, Exod. 11. 9, 10. the flesh must be eaten, not a bone broken, Numb. 9 12. This shows, that Christ is all meat, there is no offal in him, there is variety of nourishment for all our uses, righteousness, and peace, and comfort, and contentment to fill our capacities, relieve temptations, pardon and purge away our sins, but we must not divide, but take him whole, his merit and Spirit, his salvation and Sovereignty; Christ our Way, our Truth, our Life; What an unhappy Doctrine is that of the Papists, that takes the blood from us, and will not let the people drink? It is as if they should not allow our Passeover to be a whole Lamb, and as unhappy they, that do not only rend his coat, but break his bones by depraving the fundamentals of Gospel-Doctrine, and tearing the Creed, Article from Article, and nothing left, until the morning, tells us, That in the morning-light of the Gospel, all those shadows should be abolished and disclaimed, or as Rivet saith, That Sacraments are not Sacraments, but in their use, and while they are used, as the bread and wine after the use are no Sacraments, as a mear stone is a boundary in its place, remove it, and it is lapis not limbs. 7. No uncircumcised person might eat the Passeover, nor no unclean person that was under an uncleanness, Exod. 12. 44, 48. Numb. 9 7. where the instance is of some unclean by the dead, but it extendeth to other uncleanness, leprous or menstruous, etc. Joseph. de bello lib. 7. cap. 17. and yet there was provision made for the unclean, that they might keep the Passeover in the second month, as they did in Hezekiah his Passeover, 2 Chron. 30. 13. but for the uncircumcised there was no provision, and this sets forth to us two sorts of men that are uncapable of worthy coming to the Lords Supper. 1. The uncircumcised that are strangers and foreiners Two sorts uncapable of the Lords Supper. to the Church, and not initiated by the first Sacrament of Baptism, no person of what condition soever that is unbaptised can come to the Supper, for he is not entered and admitted into Church-fellowship or Communion by the first Sacrament: He is not one of the house, or of the fraternity, where the Lamb is eaten, and out of the house the Passeover must not be carried; they that are out of the Church have no right to the privileges of the Church, as they that are no freemen have not the privilege of the City. It was never known in the old Church, that an uncircumcised person, nor in the Gospel-Church that an unbaptized, did partake of either of the Suppers, theirs or ours, for both of them are second Sacraments, not firsts, the way to the Table hath ever been by the Font or Laver of washing. Of this more hereafter. 2. The domestics that are of the house, that are Almost one and twenty hundred thousand all pure. Joseph. cap. 17. lib. 7. de bello Judaic. circumcised Israelites, yet if they be at the time of the Passeover unclean, they may not eat it, was a case came into question thus, some were unclean, put the case to Moses, he respited the decision till he had asked of the Lord, and the Lord adjudged it, that he should be put off to the Passeover of the second month; and this tells us by way of allusion, that a member of the Church baptised, yea a true believer may be unfit at some particular time to come to the Lords Table, and may eat and drink unworthily; Were not the Corinthians such men, and in such a case, 1 Cor. 11? Were they not punished for their unworthy coming, and yet doubtless some of them godly, and all professed Christians? But of this more also. § 10. 8. There were in the first Passeover in Egypt, used and commanded by express word, certain rituals or occasionals, which as Jewish Writers and practice shows, were omitted and not used in aftertimes. As 1. The eating in dispersed houses, afterward in Jerusalem only. 2. The taking up the Lamb four days before, which we read not of afterward. 3. The striking of the door-posts with the blood. 4. The not going out of the house that night, which in aftertimes Christ and his Disciples did. 5. The eating it in travelling posture in procinctu, with staves, etc. which we find our Saviour, and read that the Jews did in another posture of discumbency, a lying on beds, etc. These or some of these were occasional at the first, and the occasion ceasing, custom had ruled it otherwise without offence; for in our Supper the Lord celebrated and instituted it at night, in or at the end of the paschal and common supper. 2. In unlevened bread. 3. Late at night. 4. In a gesture of discumbency, a leaning or lying posture, Joh. 3. 13. 5. In a chamber of a private house. 6. Without presence of any woman. 7. Consecrating, a blessing the bread and See Evang. for so used in Passeover. the Cup severally and apart. 8. Singing the hymn at the close of all, as was usual, etc. And these, or many of these were occasional circumstances by reason of the custom & Rite of the paschal Supper, or the particular exigency at that time; And what then? Do they oblige to a hairs breadth all after-ages? Do they that impose any one of these themselves hold to all of them? Shall we be supercilious and superstitious in observing all occasional or local customs? Why do we not appear in sackcloth at our Fasts? Where is that osculum pacis? As the Apostle said about the 1 Cor. 11. 16. length of hair, so I say, If any man seem to be contentious, we have no such custom, nor the Churches of God. If Christ had celebrated the Supper with his loins girt, and staff in hand, had we been bound to it, and yet we must not raffle this thread too far, and under colour of an occasional circumstance, change or mutilate the real substance, as the Papist that takes away the Cup which Christ blest, and breaks not the Bread, as he did, and of a Sacrament makes a Sacrifice; the Matter and Form, the intended Analogy between the Sign, and the Thing signified, will guide us in our distinguishing Substance from Accidents. I here make an end, though in this Point, and in this Lamb, which was served in with Legs and Purtenance, I might find out other lesser Resemblances, which I shall not; but having shown you, what fresh Marrow lies in the old Bones of this Passeover-Sacrifice, will hereafter set forth our Lord's Supper before you. CHAP. II. Of Errors and Corruptions in the Church; How soon they sprung up; When they are a ground of Separation, and when not. That this Ordinance must be suitable to God's Institution: And the Communicants must be suitable to this Ordinance. 1 COR. 11. 83. For I have received of the Lord that which also I delivered unto you, etc. THis Epistle is directed to the Church of God in 1 Cor. 1 2. Grotius in initio hujus Epistolae. Heylin Geog. pag. 388. 1 Cor. 1. 5, 7. Corinth, which was sometime a slately City of Greece, much renowned in ancient Authors, but now is a place of small note, being together with other Cities mentioned in the New Testament, swallowed up by that great Leviathan of the Land, the Turkish Empire. In this City was a famous Christian Church of the highest degree of elevation for parts and gifts, and spiritual endowments, but their beauty was blemished with as great blots, schisms, 1 Cor. 1. 11. Denial of the Resurrection of the dead by some of them, 1 Cor. 15. 12. and in this Chapter with a grand abuse of that high and precious Ordinance the Supper of the Lord with ordinary and unwashen hands, polluting it with their own intemperance and drunkenness, not brought from their own homes, or from the Tavern to the Table, but used at the very Table itself, which that you may understand, you may take notice, that it was an ancient custom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Zonaras in Concil. 6. in Trullo. in the Primitive times, that the rich and wealthier sort of Christians did by a common purse or contributions, furnish out solemn feasts in the very meeting places, or Churches, and there sit down promiscuously the rich and poor, which feasts were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Feasts of Love, or Brotherly-charity, to testify the intimate affection of Christians among themselves. The Scripture speaks of them, Judas vers. 12. 2 Pet. 2. 13. and the ancient Fathers make often mention of them; The occasion of them might be this; It's plain, that the Heathens at their Sacrifice had their festival entertainments, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in their Idols Temple, that the Jews in their Eucharistical Sacrifices feasted before the Lord, God as it were entertaining them to eat and drink with him, and that Christ and his Apostles feasted together at the Paschal Supper before the celebration of the Lords Supper, and so by imitation very obvious, the Christians had taken up a custom of feasting at their religious meetings, at which entertainments not Heathens were present, and thereupon they suspected and scandalised the Christians for these feasts, de pabulo crudae & post convivium mesto Tertul. Apol. c. 7 etc. 39 that they eat and drunk the flesh and blood of a child, and that after they had filled themselves with wine and good cheer, they fell to incestuous and promiscuous lusts, but the ancient Fathers wipe off these aspersions, etc. §. 2. The abuse of these feasts the Apostle reproves from the 17. verse of this Chapter, for they fomented their schisms and parties, even at these feasts, one party and their faction sorting themselves together in one corner, another at another, as their humour led them, and so the common love was broken by private divisions; then followed another abuse, the poor that could send in nothing, had nothing, but were set light by, and suffered to starve, while they were filling themselves, and which was worst of all, they were intemperate at their feasts, eating and drinking excessively, one is hungry, another is drunken, verse. 21. The word may signify had drank liberally; as it's said of Joseph and his brethren, Gen 43. ult. and as the word is used, John 2. 10. The Sum is, there was §. 3. 1. Siding and sorting themselves into parties with their messes and dishes of good cheer, each faction by themselves, vers. 18. which is contrary to the nature or name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Feasts of Love. One party went to it before another came, v. 21. & 33. 2. Here was a slighting and laying aside the poor Christians that could send in nothing, contrary to the nature of a religious communion, ver. 28, 22. 3. Here was intemperance and excess, ver. 21. contrary to Christian sobriety. 4. These feasts were made in the Assembly or meetingplace (as we say the Church) as appears ver. 22. Have ye not houses? And §. 4. 5. With these juncats and feasts they joined the celebration Beza. in Act. 2. in illis convivis. Grot. in Mat. 26. 25. Casaub. Ex●re. 16. of the Lords-Supper, Mensis suis pascebant, saith Austin. Epist. 118. and therefore the Apostle tells them, they defaced it, vers. ●1. This is not to eat the Lords-Supper, for quod non ritè fit, fieri non dicitur; and he doth therefore set forth the Lords institution of the Supper, vers. 23. that they might see the bare and naked nature of it, one thing is doubtful, Whether the Lords-Supper was celebrated at the beginning or end of these feasts? And the doubt riseth, Because in this Chapter, as is conceived by learned Diodat Estius. Cajetan. in loc. Gerard. in har. p. 461. men, the feast went before; as in Christ's last Supper, the paschal Lamb was first eaten, and the Cup was taken after Supper, vers. 25. and the unworthy coming to it, mentioned v. ●9. and the punishment of this Church for their unworthiness, vers. ●0. argues, That their feasting first had unfit them for the participation of this Ordinance, and yet Chrysostom and Donaras saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, After the participation of the Lords Supper the feast was; and that Vbi supra. is true, for aftertimes, for the reproof of the Apostle haply had removed the feast unto the last place for good reasons▪ but the feasts were not quite removed out of the Churches of Greece and afric, where Tertul. Apol. c. 39 we find them continuing: Insomuch as the Synod of Laodicea which was about three hundred years after Christ, and before the Nicene Council, made a Canon, cap. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. That it is not fit the Agapae should be in Churches or public places of worship, and so these ancient Feasts grew out by little and little, and now no remainders of them in all Christendom. I have been the longer upon this, because I think otherwise you would not clearly understand the foregoing verses, that touch upon the abuse, nor the cause and reason of the Corinthians coming unworthily to the Lords-Table, and so I have set up a light in the entry, by which you may find the way into the better understanding of all that follows in this Chapter, wherein he sets the Lord's Supper to rights, which was drowned in a feast; Then he order the address of the Communicants, which through the aforesaid misdemeanours had come to it unworthily, and then exhorts them to make it a Communion and not a Division, as they had done, Tarry one for another, vers. 33. and to prevent the intemperance of public Feasts, he bids them, if they must eat before they come to the Lords Supper, Let them eat at home, vers. ult. and so clearly abrogates, not the Feasts, but the order of them, as foregoing the Lord's Supper; and here we shall stand a little and make observation. §. 5. Obs. The Apostle interdicts not all eating or drinking before the Lord's Supper, but this feasting, and the abuses growing thence, he doth forbid. Those words, A man may eat before he come to the Lords Table. verse ult. If any man hunger, let him eat at home, that they come not together unto condemnation, teach us, That this Feasting was before the Sacrament, and that a man may eat at home, if occasion be, before he come to the public Assembly. To put a necessity upon Fasting, is to put Superstition into it; for our Saviour at first celebrated it after Supper, by necessity of the Law of the Passeover, but binds us not by his example to eat first, nor by any rule to fast before it, therefore it is of free observation and use, yet the custom of coming fasting had spread over the Aug. Epist. 118 Per universum orbem mos isto servatur. Chrys. in 1 Cor. 11. 26. universal Church in Augustine's time, Per universum orbem, mosiste servatur; Chrysostem speaks too highly of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that thou mayest be worthy to receive, for setting it aside as any piece of spiritual preparation, and I know not why it may not stand, Omnes jejuni celebramus, saith that Light of France. Chamier. de Euch. lib. 6 cap 1. §. 13. All the French Churches celebrate the Supper fasting; I hold to the Rule, If any man hunger, etc. either of these is best which puts the body in best tune, to serve (as I may say) the soul in a holy duty. §. 6. Obs. 2 How soon abuse crept into this Ordinance of the Supper. It was not above twenty or thirty year from the nativity or birth of this Ordinance when this Epistle was written, it was nothing so long from the birth or foundation of this Church to this time. The Apostle had sown good corn in this field by his Doctrine. I have delivered unto you the naked institution of Christ, and now it stands in need of weeding. The Devil was not asleep in the very Apostles Error and corruption sprung up in the Church betime. times. He raised up Simon Magus, and after him a fry of Gnostics, or knowing people, so they would be called, but falsely, saith Irenaeus, to corrupt the Doctrine; and it was betimes that the Devil set his foot in this most excellent Ordinance, and from first to last there have been scarce any times wherein some soil hath not cleaved to this Sacrament, every Age adding or declaring somewhat, till it became a monster, unlike itself in the Romish Mass, which is a Mass of Idolatry and abomination, a very abomination of desolation to this Ordinance, the stamp of Christ's institution being so defaced, that he that minted it cannot own his own coin; for being an outward Ordinance, consisting of outward elements and actions, the fancy of men thinks, this and that dressing would do better, and so by putting on more ornaments, as they call them, they quite spoil the feature of the child; and if men would be tampering while the Apostles lived, what would they do after? If I should say, that the unhappiest and oldest weeds have grown in this Garden, I should not speak far wide; I may say of it, as Solomon saith of man, Eccles. 7. 29. Loc, this have I found, that God hath made man right, but they have sought out many inventions. §. 7. Obs. 3 The Apostle doth not command those that were pure from these abuses to separate from their Communion with the rest, whom he reproves for their sin of Of separation, when sinful, and when lawful. coming unworthily. We know not who, or how many were free, but it may seem the poorest were the purest, as commonly they are; but he that reproves schism doth not command separation; He assays the cure another way, 1. By setting the Ordinance right according to Christ's Institution. 2. By rectifying the Communicants from their unworthy coming, and so gives both a purgation, disallowing their schism, not allowing any separation. If Babylon become ahabitation of Devils, then come out of her my people, Rev. 18. 2, 4. Yea flee out and deliver your souls, Jer. 51. 6. If Christ must be coupled with Belial, the Temple of God with Idols, as it is when Christians participate in Heathenish Sacrifices and Idolatries, then, Come out from among them, and be ye separate, 1 Cor. 6. 16, 7. You have an old and famous example in them that left all to go to Jerusalem when Jereboam set up his Calves, and cast out the Priests of the Lord, 2 Chron. 11. 14, 16. For if Bethel turn Bethaven, the house of God become the house of iniquity, then, Come out of Gilgal, Go not up to Bethaven Hos. 4. 15. If any that's called a brother, a Professor of the Christian Religion, be a fornicator, or Idolater, or covetous, have no free familiarity with him, with such an one, no not to eat, 1 Cor. 5. 11. Turn away from them, 2 Tim. 3. 5. If they bring corrupt Doctrine, house them not, salute them not, Epist. a. John 10. for that makes you partaker in their sin, vers. 11. If their works be unfruitful works of darkness, be not partakers with them, have no fellowship with their works, Ephes. 5. 7, 11. These separations are duty, and unto duty, but for a Corinthian to separate from God's Church and God's Ordinance, because some come unworthily to the Lords Table is no duty, because there is no command, it is no duty, and therefore we read not this word, Come forth, in any of those Epistles written to the seven Churches, Revel. ●. & 3. against which Christ saith, He hath such and such things; they that lived in the impurer, are not called forth into the purer Churches, but there are promises made to them that keep themselves pure, and duties enjoined them toward the impure part, for we may not make these Churches and Babylon all one, nor make every disease the plague: Shall the sons of God, the Angels, forsake the Lords presence, because Satan comes also amongst them? Job 1. 6. Must Shem and Japhet leap out of Noah's Ark, because there is a Cham there; Would not our Saviour rather have sent for John Baptist to have baptised him, rather than himself have come from Nazareth to Bethabara, which some compute Hildersham in Joh. 4. Lect. 26 p. 122. fourteen Dutch miles, that's of ours fifty six? If that generation of vipers that came also to John's Baptism, had either polluted the water, or the Ordinance unto Christ? Matth. 3. 7, 14. But of this more afterwards. §. 8. Obs. 4 The abuses reproved were such as depraved the Ordinance, and the corruptions such as put themselves forth in the Communicants at the very time of their participation. The Lord's Supper, was so intermeddled with their festival cheer, as the difference between the Lord's body, and their own repast was not truly made. They discerned not the Lord's body. Their corruptions which at all times are blame-worthy, as divisions, intemperance, slighting the poor brethren, do now appear most odious and unsuitable, I note hereupon, That sin never doth us more hurt than in frustrating and disabling the use and fruit of Ordinances. This is not, saith he, to eat the Lords Supper, vers. 20. You come together not for the better, but for the worse, vers. 17. We are the worse, when we bring such sins as carnalize the heart, and disapten us for spiritual fruition and enjoyment; An outward reverence, as it is an argument of a serious spirit; so it is becoming the Ordinances of the Gospel; The meeting of the Church is the greatest meeting in the world, the irreverent use of the Lords Supper, called for a sudden Reformation, Other things, saith the Apostle, ●●li I set in order when I come, vers. ult. but this cannot stay, it's a matter of importance, that the reverence of this Ordinance be preserved, bring not hither then the behaviour of a Tavern, or of your meeting at the Hall of your Company, though grave, but the deportment of Christians that come to the best and greatest Table in the world: It's true, I could worship Christ though lying in a manger, but I should not put him in a manger, if I had a better room for him in my Inn; Let all things be done decently, or beautifully, 1 Cor. 14. ult. §. 9 The words are, For I received of the Lord that which also I delivered unto you; A good recommendation of his Doctrine, a good preparative to make way for Cameron. Myrothec. in loc. Horac. lib. 2. satire. 8. Aeneid. l. 2. their acceptance of it, I received it from the Lord. The expression is Hebrewish, with whom; the Teacher is said to give, Prov. 9 9 The Scholar to receive, and the Latin owns both the words in that sense, That which I have learned, I also have delivered; This very Doctrine he had taught them by word of mouth, but now upon occasion of their swerving from it, he repeats and writes them a copy of it for perpetual memory. Beza is in this place a Hypercritick from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and will have it thus, Ut à Domino profectum, I received it upon report, as from the Lord: It weakens not the credit of the Doctrine, whether the Apostle had it by immediate revelation, as most say, or by report of eye-witnesses, or both; He did receive it from the Lord, and from the Lord he hands it to the Church, and therein, as Estius saith, he is a fourth Evangelist, for John Estius in loc, recites not the institution of the Supper, though he speak upon the borders of it, and so Paul makes the fourth relator. The Observations hence are, §. 10. 1. The best way to redress and remedy abuses and corruptions Justum regulum adjubet Martyr. Institutio Christi certa regula. Calvin. crept into this Ordinance, is to reduce it to the Lords Institution. This the Apostle here doth, having opened the nature of the disease, he applies this medicine, For I have received of the Lord, etc. Our Saviour had used this way upon the question of Divorce, which was grown very abusive, and stood in need of regulation; he tries it by the standard of the first institution, yea though the authority and antiquity of Moses was pleaded, But, saith Christ, from the beginning it was not so, Mat. 19 8. Though error be old, yet truth is first. All corruptions of Ordinances are deviations from their institution, and therefore the false copy must be corrected by the true original, The institution of Christ is the certain Rule; He instituted it for a Communion, therefore O Corinthians, your divisions and contempt of the poor is unsuitable. He instituted it as a Sacrament of his body and blood for spiritual repast, therefore your intemperance and common use of it at your feasts, is not agreeable to the nature and use of it, as the standard discovers false weights and measures, and a strait rule, a crooked line, so the institution of our Lord, corruptions. The Popish-masse would not be found in the mass, if it were tried by this Rule; but we must distinguish between Christ's institution of this Sacrament, and his celebration of it, though at the same time. The institution shows the nature and use of it, and abides as a perpetual Rule, He took bread, he blest, he broke, he gave, etc. His celebration of it was by reason of the Passeover attended by very many occasional circumstances, after Supper, in a private room, in such a gesture, to such a number, in unlevened bread, etc. It's no corruption to vary in these occasional circumstances, except we must always keep Passovers too. I showed you before out of Jewish Writers, That the Passeover of aftertimes, even that of Christ varied in such particulars from the first Passeover in Egypt, without corruption, and so this Supper in all ages hath varied from the first celebration in such occasionals. He, saith Naz anzen, Naz. Nat. 40. celebrated the Supper, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in an upper room, we in our houses of prayer; he after, we before Supper; he before his death, we after his Resurrection, and so accordingly all Divines. It is universalis notio, saith Chamier, an universal notion Chamier. de Euchar. l. 8. c. 7. that the circumstances of an individual action be distinguished from those that pertain to the Law thereof, and these may be of good use for instruction, not of necessary use for imitation; I say with learned Hooker, Hooker Eccles. Polit. l. 5. p. 366 To do throughout every like circumstance with Christ were to err more from the purpose he aimed at, than we now do by not following them with so nice strictness; What is superstition but to make that necessary which is indifferent, and that a part of worship which is an accident to it? So Constantine the Emperor deferred his Baptism, and almost missed it, because he would have been baptised in Jordan, as Christ was. Hold the institution, but be not superstitious without a command, or hoc facite, in the circumstances that fall out at the time of celebration. §. 11. Obs. 3 That the Apostle received from the Lord what he delivered to the Church. This high and honourable Ordinance, This Ordinance we receive from the Lord. the Passeover of the Christian Church, we can receive from no higher hand, than the Lord, we may receive from no lower; our faith can be resolved into no lower authority than the Lord. I believe and receive this, and use it, and expect the fruit, not because Paul delivers it to me, but because he receives it from the Lord, and so the Apostle leads our faith to the original, the first authority, and higher we need not, we cannot go: It was the dignity of an Apostle to be a receiver from the Lord, or else he could not have had the authority of a deliverer to the Church. See the difference between Christ and Paul in this matter of delivery to the Church, in Matth. 5. 21, 31, 33. Ye have heard it hath been said of old thus and thus, But I say to you; He speaks like the Lord, But I say; when Paul comes to speak, Then, I have received from the Lord, he speaks as an Ambassador, or a servant; No other authority ought to take place in the Church, but of Christ only. §. 12. The Apostles were of high authority in the Church of Christ, first Apostles, saith the Text, 1 Cor. 12. 28. yet they were but receivers, there was a higher authority which they advance, I have received from the Lord; See the scale or ladder of faith; we receive our Doctrine from the Scriptures, the Scriptures from the Apostles and others that were inspired; they from Christ, and Christ as Mediator says, He hath received his mission from God; and here alone our faith stands, and is quietly settled, so in the Commonwealth, you receive a warrant from the Constable, a meaner man than you, he from the Justice, he from the Council, they from the supreme power. And what need or reason was there that he should avouch his receiving the doctrine of this Sacrament from the Lord? Was it for that he wrote to the Corinthians, a proud and stomachful people that had his person in some contempt in comparison of their preachers, who by their tinkling eloquence led them by the ears into captivity, and were partners with, or patrons of them in these abuses? Therefore he brings the name of the Lord to bear down their naughty stomaches, and the Lords institution to whip these corruptions out of the Temple: Or Rather was it for a closer reason; He that believes to receive a soul-benefit from an outward Ordinance of eating and drinking bread and wine, had need to see good ground for his believing, for they are incommensurate and improper to the soul; the body may more easily be fed with air, than the soul with bread and wine; Therefore he appeals to the Lord, for the benefit is from the author, the virtue and fruit from the institution; He that by a piece of brass healed a mortal sting, can by bread (as I may say) feed the hungry soul; He put clay in my eyes (saith the blind man) He sent me to the pool of Siloam, and I washed, and do see, Joh. 9 15. §. 13. Obs. 3 That the Apostle delivered to the Church what he had received from the Lord also delivered unto you, (Et omnibus Ecc esiis meo ministerio fundatis) and all M●rton in loc. P. Martyr. Churches founded by my Ministry; He did receive and deliver, but not institute this Ordinance; He that will institute a Sacrament makes himself a God, saith Peter Martyr, Had he n●t received he had wanted authority? Had he not delivered, he had wanted faithfulness and honesty, as a messenger that keeps the God always had officers in his Church. Ring sent to a friend? God hath ever had in his Church such as should be receivers and deliverers, an office of men, taken from among men, and ordained for men in things pertaining to God, as it's defined, Heb. 5. 1. but all are not receivers, as Paul, by immediate hand from the Lord; Moses receives the Law, and the pattern in the Mount; he was a receiver and deliverer, the Priests in their generations did receive and deliver, but they were bound to the Law, and to the Testimony: So in the Christian Churches the Apostles receive the Word and Sacraments from the Law, they see the pattern in the Mount, than there are others in their generations that receive and deliver too, but they are bound to the Law and Testimony. Hear the Apostle 2 Tim. 2. 2. The things that thou hast heard of me, commit thou to faithful men, who shall be able to teach others also: So that here is Paul that received from the Lord, Timothy from Paul, other faithful men from Timothy, and others from those faithful men; There is no government of any Commonwealth on earth, but they have their Officers to receive Laws and Commands from the highest, and to convey and deliver them to the people. §. 14. The Apostle received from the Lord two things, His Commission and his Errand; His Commission to be an Apostle, Rom. 1. 5. From Christ we have received our Apostleship, and this he may show to the people, as he doth to these Corinthians, 1 Cor. 9 1. Am I not an Apostle? etc. but he doth not deliver this to them; His errand, and that is the Doctrine of the Gospel, and this he doth both receive and deliver, I have delivered unto you; so an Ambassador hath a Commission, and that he may show, but delivers not; and he hath an errand, and that he receives from his Lord, and delivers to them to whom he is sent. There were Prophets in Jeremiah's time that would be deliverers, but they neither received Commission, Jer. 14. 14. I sent them not; nor errand, Jer. 23. 16. Their vision was of their own heart; The one of these being wanting made a false prophet. I fear we have many more deliverers than receivers from the Lord, either they want one of these legs, or both, and yet (which is the wonder they run) having received neither Commission nor Errand from the Lord. §. 15. He delivers that to the Church, all that, only that, which first he had received from the Lord; the arrow flees with strength, that is shot out of such a Bow; He was a faithful Ambassador or Steward, we have all that, and nothing but that which comes from the Lord; a good depositary that fails not of his trust, the loss of a little of God's truth, is as the loss of a Diamond out of a Ring: Christ speaks of the least iotas or tittles of the Law, as precious things, and permanent. It was the admirable wit of Homer, to make (in his Poems) Ambassadors to speak in the same words, as they received their errand by the same spirit, and the same inspiration that he received this Doctrine from the Lord, he also delivered it to the Church. How pure doth this Ordinance of the Supper come to our hands? What credit ought it to be of with us? You know the Heathens, and so Mahomet that impostor, that set up or devised the heathenish Theology or Worship, they feigned a conversation with some god or goddess, a spirit, that their votes might be received of the people with awe and credit; for the conscience of man stoops to none but God, from whom we are assured by the Apostle that we have this Ordinance, That I received, I also delivered to you. §. 16. Obs. 4 That what the Apostle had formerly delivered to the Corinthians by lively voice, now he writes upon the occasion of abuses grown in, How easily do corruptions steal Estius in loc. in? How soon do we forget the Law of Ordinances and institutions of Christ? It could not be many years since he had delivered the manner of this Ordinance, What necessity there is of having the Scripture written. and now he repeats it in writing: What necessity is there of having the Scripture written? That it may continue and pass pure from generation to generation. Men find it very requisite that their Laws be written and upon record; what inconveniences would follow, if not? While the Church of God consisted of few persons or families, as in Noah and Abraham's time, there was the word of God, but not Scripture. It was handed down from father to son by tradition, and the frequent appearances of God to them, supplied defects; but afterward God began the example, and wrote the Decalogue in Tables of stone, the ancientest writing this day in all the world, than Moses also wrote the Scripture, and he is the ancientest writer in the world; if all the Greek Law givers or Poets be compared with him, they are but (heri aut nudius tertius saith Cunaeus and Josephus) as of yesterday, hundreds of years before the Trojan war, yet not so many, as Theoph. ad Autolycum. affirms, The Jews had the Old Which was in Jephaes' days 900. or 1000 Testament written, though they were so frequently visited by extraordinary Prophets; and the Jewish Masoreth had so industriously mended and numbered all the letters in every word of the Old Testament, that they knew the number, and could as easily miss one as you can miss a pearl off your chain, and hereof we have the benefit, C●dicem portat Judaeus unde credat Christianus, The Jew saith Austin, though Aug. in sa. 56 himself an unbeliever is our Library-keeper, and carries the book after us out of which we get our faith: for how often doth our Lord and his Apostles cite those Records; Nor would the Lord let the New Testament be unwritten, which in the wide world, over which the Gospel spreads, would have been mangled and transfigured into a thousand shapes. Remember sometimes in your prayers to give God thanks for the Gospel written, the Jews never forget the Law in theirs. And yet again, I note it, that many parts of the New Testament were written on accidental occasions, as ill manners occasion good Laws; so Paul writes this Epistle, and this part that I preach upon: So the Epistle to the Galatians, an occasion of false teachers that mingled Moses and Christ, Law and Gospel; and all Writers give this occasion for that lofty and sublime piece, In the beginning was the Word, and the Word was, etc. because the hellish Gnostics did even then begin to adulterate the simplicity of the Gospel, and to bring Christ unto a lower rank, and therefore he uses their very words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grot. in Proleg. ad Johan. which they had in Plato and Pythagoras his School, and applies them to Christ Jesus; we get this excellent piece of Scripture which entreats upon the preparation of the Communicant above any, above all other, and we get it by the abuses and corruptions reigning then in Corinth, upon occasion of their sin, the whole Church hath gained a Rule for ever, I had almost said, as it's said in another respect, foelix culpa, happy were these corruptions. §. 17. Obs. 5 The safest, simplest, certainest Rule by which a Communicant may examine himself, whether he come worthily to this Table, is to do it by the nature, use and end of the Lords Supper. The Apostle had found great fault with the Corinthians manner of communicating, to prevent By what rule men are to examine whether they come worthily to the Lords Supper. which he gives one short Rule in these words, Let a man examine himself; but he sets down no form of this self-examination; He doth not answer the question, How? Yea, he delivers the institution of Christ in all points, as that Rule to square the Communicant; For if a man do rightly calculate, he shall find that here is presented and represented the closest union and communion of the soul with Christ, the most spiritual intimacy, the most humbling and passionate prospect of a broken Christ, the most refreshing water that runs out of that smitten Rock, the most real exhibition and affording of this to me; and indeed the sweetest and nearest intercourse with our Lord, is here set forth, as in no other Ordinance, for the manner of it, and then what doth this bespeak? Doth a feast so set forth bespeak a swine? Are Superstition, Ignorance, Profaneness, fit garments to come in to such a Supper? Are those Christ-killing-sinnes of ours, which caused this breaking of him, fit companions for us to bring to the eating of him? That is, as if we should bring to the Lords Table the bloody knife that killed him; Let a man but use his reason with his faith, and ask this broken bread, this poured wine, what they mean, or what they speak, and they will tell him enough, whereby he may examine himself, and this is Chemnitius his Rule for examination, Chem. Exam. de preperatione. whom a great man of this Nation saith, to be the best Scholar of all the Lutherans (Sic inquit Montacut. origenes.) Use. The result of all that hath been said, comes to these two instructions, pertaining either to Minister, or people, or both. 1. That this Ordinance of the Supper be suitable to the Exod. 25. 40. Heb. 8. 5. institution of Christ. 2. That the Communicant be suitable to the Ordinance, and then both things which the Apostle speaks unto here, both sorts of abuses or corruptions, whether in the Ordinance, or of the Communicants, are set to rights, and all is right. §. 18. 1. That the Ordinance be suitable to the institution; For see (saith he) that thou make all things according to This Ordinance must be administered according to God's institution. the pattern showed thee in the Mount; Moses had no liberty to vary from the matter or form, or any particular; and have not we an institution, and the pattern of this Ordinance set before us, not in the Mount, but in the upper-room, where Christ celebrated the first Supper, and gave forth a hoc facite, This do as oft as ye do it, hoc facite, is as much as, See that ye make or do all things according to the pattern; The Apostles were not now at a Councel-Table with their Lord, to give their vote what manner of Sacrament should be appointed, but as guests to take and eat at present such cheer as the Master set before them, and in aftertimes to do This, Do this in remembrance of me, and yet our Lord Christ would have his Ordinances administered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decently. Clemens the ancientest of Fathers in his Epistle to these Corinthians, hath an excellent saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, We ought to do all those things orderly which our Master hath commanded us to do; For Christ himself was no friend to slovenliness, or loathsome nastiness (as one observes) Hildersham in John 4. out of that Mark 14. 15. He shall show you an upper room furnished and prepared; but presumption is bold, Superstition adventurous, as if it was called to council with God, makes no bones of clipping his coin; and therefore this Sacrament hath been filled with many devices, and long groaned under their inventions, which after long possession plead prescription, and come in aftertimes to be counted parts, which at first were but scabs or wens. The Apostle did not, durst not deliver but what he had received; but they that have less power than the Apostle, dare deliver what they received not, and by adding or substracting, do plainly find fault with Gods own model: Why should the Papist give into the mouth of his Communicant a whole wafer, but that he is afraid to break the bread lest some lose crumbs should fall? Why doth he cheat the people wholly of the Cup, but upon pretence that a drop of the blood might be shed or spilt? May we not think that they are too nice, and more scrupulous than Christ, at whose breaking bread there might fall crumbs, and in the Apostles drinking, drops from the cup? Superstition is foolish, that pretends holiness, and corrupts Ordinances, and had rather make than take a Sacrament; We have the Minister in the name and stead of Christ Jesus; if this be denied (as it is by some) I shall at present affirm but this, That the reverend and most ancient Father Justin Martyr in his second Apology to the Roman Emperor, written about fifty years after the death of John the Apostle, sets out (as I shall show you) the full manner of their administration of this Sacrament, and therein saith, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Minister, doth pour forth prayer, and giveth thanks over the bread and wine, which (I can give no account of private corners) hath been practised in the Christian Churches, till this very time and year, being 1500 years at least. The Minister takes the bread, and likewise takes the Cup. He gives thanks or blesseth over the Bread and Cup He breaks the Bread, he saith, Take ye, eat ye, drink ye. He pronounces, This bread is the body of our Lord Jesus Christ. This Cup is the New Testament in his blood. You do take, you eat, you drink. This the Minister doth; this you do for a remembrance and commemoration of Christ, showing forth his death; and this is an Ordinance suitable to the institution. §. 19 2. That the Communicant be suitable to the Ordinance. When the Song is truly set and pricked, the singer must Of worthy communicating. keep time and tune, or else all is not right; The Papists have the Ordinance unsuitable to the institution, and we alas have Communicants unsuitable to the Ordinance. That word which follows in this Chapter, that dangerous word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unworthily; what is it but unsutably, we must measure, and fashion the Communicant by the Ordinance: He must of necessity be a Disciple, to such Christ spoke, Take ye, eat ye, etc. not as ye are Apostles, but as Disciples; He must bring with him a Christ receiving, or a Christ applying faith, for Take, Eat, without a hand or mouth of the soul he cannot; He must come with hunger and thirst for strength and refreshment, for he doth come to a Table to eat and drink the staff of bread the cordial cheering wine; This strength and nourishment is by virtue of his union with Christ himself, and communion, therefore he comes to eat the very body, and drink the very blood of Christ; He comes as a confederate with God, to receive the seal, or as a Legator to receive a Legacy bequeathed by Will, viz. Christ and remission of sins in Christ, for this Cup is the New Covenant, or New Testament sealed with Christ's blood; He comes as to a festival commemoration, where the founder of the feast is remembered with praise and honour, Do it in remembrance of me; He looks through and beyond the broken bread and wine poured out, to a broken body and the shed blood of Christ; He looks at another taking, then taking of bread; another eating and drinking than of bread and wine, viz. the taking to himself, and the spiritual and intimate application of Christ's body and blood, For he discerns the Lord's body, and therefore comes as a consecrated person to consecrated elements, to broken bread with a broken heart, full of affections, as the Ordinance is full of mysteries, and here is a Communicant suitable to the Ordinance, and so Paul, who received of the Lord, and delivered unto them the institution of Christ, hath set to rights both the Ordinance, and the Corinthian Communicant. CHAP. III. That the Lord Jesus is the Author of this Sacrament. 1 COR. 11. 23. That the Lord Jesus, etc. I Shall follow the tract of the Apostle, who goes before me in the two points I am to entreat upon. 1. The Nature and Use of this Sacrament. 2. The due Preparation of the Communicant. Of these in order, and with what brevity I can, contenting myself to speak in decimo sexto, what might be spoken in folio, in hope that your proficiency by Mr Anthony Burgess and Mr Love. your former most worthy teachers, may excuse me the labour of so large a volume. The next words I come unto, do plainly point out unto us. 1. The Author of the institution, The Lord Jesus. 2. The Time of it, The same night in which he was betrayed. Doct. 1. The Author of this Sacrament. The Author of this institution is the Lord Jesus. The consent of all the Evangelists that writ the History, puts this out of all controversy; Christ was personally present both celebrating and instituting this Ordinance; He is res Sacramenti, the thing of the Sacrament, and Author Sacramenti, the Author of the Sacrament, the feast-maker, and the feast; Out of this pierced side (as Austin alludes) there came forth both blood and water, the two Sacraments of the Church; He took the bread, he blest, he broke it, he gave it, it may well be called the Lords Supper, yea the Lord is the Supper, This is my body, this is my blood. §. 1. First, The Lord Jesus is Author, the Mediator of the new Covenant, the Testator of the new Testament, appoints the seal of that Covenant, and ratifies that Testament with his blood; He is the Lord to whom is committed the Sovereignty and Government of his Church, therefore he makes Officers, Laws and Ordinances. The Lord's day, and the Lords Supper are particularly in Scripture called by Rev. 1. 10. 1 Cor. 11. his name, The Lords; The Lord's day ex illius resurrectione festivitatem suam habere coepit, took its festivity Epist. 119. from his Resurrection, as Austin; The Lord's Supper is the memorial of his death, so his death and resurrection, a Supper, and a day to memorise them. As he is Lord, so his Laws bind whatsoever they be, though Abraham be commanded to kill his son, for the Laws of God have not their obligation from the quality of the Law, but from the authority of the Lord the Lawgiver: As he is Jesus a Saviour, so his Laws are benefits and liberties tending to salvation; as the Laws of your City are freedoms, and your freedoms laws, so you obey them ●s Laws, enjoy them as freedoms, they are our benefit and our duty; His invitation is to a Supper, it's the invitation of a Lord, it's the Supper of a Saviour. §. 2. Secondly, There must be institution of a Sacrament. The elements are cyphers, till the institution make them figures. Institution is as necessary to a Sacrament, as superscription is to money, for it is created 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of things that did not appear, Sacraments are of that rank of things, Quae nihil sunt sine institutione, saith Chamier, they were bread and wine Chamier. de Euchar. l. 7. c. 10 indeed before, but they were nothing to that relation which Christ put upon them; a seal of a thousand a year is made of a pennyworth of wax; What was a piece of brass to the healing of a mortal sting? Nothing, till God put an use upon it, that all that looked to it being bitten should be healed. §. 3. Thirdly, There must be a divine institution to make a Sacrament. The Legatee doth not seal the will, but the testator, the Granter seals the Deed, not the Grantee; the Delinquent seals not the pardon, but the Keeper of the seal, Sola divina institutio facit Sacramentum, Montac. origin. part. 1. pag. 73. saith a learned man; Take that away, and it ceaseth to be a Sacrament; The Supreme Power only can coin money, in other its capital. All the whole Church together cannot make a Sacrament, than it should be the Church's Supper, not the Lords, and it is theirs to eat, but not to make, Ejus est signa Synopsis de coena §. 7. gratiae addere, cujus est gratiamtribuere, He may add the signs of grace, that can give the grace. There is a word requisite to a Sacrament, 1. A word of institution, which appoints the matter and form. 2. A word of Sanctification or blessing, to set them apart from common use. 3. A word of Promise of some good to the Communicant, and so we have here a promise of the Lords body and blood; The promises of Sacraments, (as is well observed by the Centuriators) are vestitae Centur●mag. ce●t. 1. promiss●ones, clothed promises: He that believes shall be saved, is a naked promise: He that eats this bread, etc. shall have Christ as a clothed promise. 4. A word of Command, as we have the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Buckler. Pr●t. evidence. in Baptism, so hoc facite here, as a learned man. Let the Word be added to the Element, and you have a Sacrament. Austin. §. 4. Fourthly, It's the institution that gives the nature and efficacy to a Sacrament. He that mints the money, sets the value and price upon it. A Sacrament is an outward and visible sign, but it is not a natural, but a voluntary sign, nor yet a bare sign as the picture of Hercules is a sign of Hercules, and no more; we must not make the Sacraments, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, empty names, empty figures, empty representations, that resemble and signify something, and no more; as the Sacrament was a crucifix, and the Supper painted resemblances of meat and drink, this is a hungry feast; he must have his stomach in his eye, that is fed with it, but the Sacraments are signacula, symbola, seals and pledges, or instruments offering, exhibiting and making present to our faith the very benefits which they signify, the very body and blood of Christ is not only represented, but present to a believer, and brought home to his soul, yet they are not natural instruments Montac. orig. part. 1. p. 67. in which the inward grace is contained, as in a vessel, as the Romish Praesentialists and Schoolmen dream, like plasters which have in themselves a virtue or power to heal a wound, or a medicine to expel poison, but they are moral and voluntary means or instruments serving to the purpose ex destinatione by appointment, as the brazen Serpent to heal the sting. Bernard hath writ upon it, As (saith he) in vestitures, and possessions, Bernard. de coena. and assurances, do pass by the staff and ring, Annulus non valet quicquam, haereditas est quam quaerebam, The ring avails little, I seek the inheritance that is confirmed and conveyed by it; so we say, the Lands, Inheritance, etc. do pass by the great Seal, for so I come to have and hold, and they are mine by it; Thus the Sacrament is a seal of confirmation and conveyance of the inward grace to the hand or faith of a believing soul; And as really as the estate doth pass by the Seal into your right and possession, not by any inward work or power of the Seal in itself, but by the use it's of, in sealing and conveying; so really is Christ, and all his treasure passed over unto you that receive him by faith, not in respect of any worthiness or virtue in the very outward Sacrament, but in and by the use it's of, by Christ's appointment to seal, confirm and convey; that excellent place speaks my mind fully, 1 Cor. 10. 16. The Cup of blessing which we bless, Is it not the Communion of the blood of Christ? The Bread which we break, Is it not the Communion of the body of Christ? He saith not barely representation, as a sign, but communion or participation as a conveying seal; I declare this to you, because some believe too much, and think the outward Sacrament works (I know not how) like a plaster by some virtue contained in them, that is opere operato, as they barbarously speak; and others believe-too little, as if they were mere and empty signs and resemblances of Christ's body and blood; as if a woman should receive a ring merely, because the picture of her beloved is engraven on it, and not as a ring of espousals, really sealing and confirming the contract, and assuring himself she, said de ho infra. §. 5. The Use which may be hence inferred is twofold. Use 1 The Lord Jesus is author, therefore this Supper is not ours that are Ministers, but it is the Lords. Alexander Alice. pars 4. quaest. 49. memb. 1. Hales hath an excellent Rule, which I shall make use of hereafter, it's this, Sacerdos est dispensator non Dominus Sacramentorum Ecclesiae, non dat suum, sed reddit alienum, quod de jure negari non potest, The Minister is the Dispenser or Steward, not the Lord of the Sacraments of the Church. He gives not that which is his, but restores that which is another's, which de jure cannot be denied to him to whom it's Homil. 83. in Mat. due, and therefore Chrysostom speaks to his fellow Ministers, and calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Distributers, Dispenser's, as you are of the poors bread in the Church, which some Benefactor formerly appointed to be bestowed on them by his Will, and of his Gift, to whom the Lord gives it; We cannot deny, if they be within the Sphere of our office, and to whom the Lord denies we cannot give. A man comes to an Executor, Sir, I come to you for a certain Legacy given me by my Father's will, whereof you are Executor, the gift bequeathed is not yours, and you are but the hand, whereby the Donour was pleased to hand it unto me: True, saith the Executor, there is such a Legacy bequeathed, but if you look the Will, you shall find it given with some limitations and provisoes: See the words, ver. 28. of this Chapter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so, there is an And so; But let a man examine himself, and so let him eat, and so let him drink: It is confessed on all hands, The Conditions being performed, the claim is good; but if it can be said, You are not a Disciple, and to such only this Legacy was bequeathed by Christ, or the Church hath set on you the brand of a Heathen or a Publican, though you was a Disciple, and you have for the present by your sin forfeited the right you had, until by your repentance you return again, why then all will say, that an Executor or administrator may not act directly contrary to the Will, for he is not the testator to do what he will, but he is administrator to observe, and not to violate the Will. §. 6. Use 2 The Lord Jesus is author from him, therefore let the benefit and efficacy of this Ordinance be expected; for it hath & veritatem, & virtutem, both esse and operari, being and working from the author; As money hath the stamp and the value from the supreme power; and here is the difference between natural and moral instruments (we take the word instrument largely pro medio for a mean) that if the Sacraments were natural means or instruments, in which (as the Schoolman doth) the very virtue, or the grace and benefit by them conveyed were contrived, then were the virtue and benefit to be expected from themselves, and no otherwise from the author, than as author of the instrument; as the Candle gives light whether the maker of it be present or no, and the plaster heals by a quality in itself, but a moral instrument not so, being empty of any virtue to such an effect, except the author do work by it, or (ad praesentiamejus) at the presence of it; as the Serpent of brass on the Pole, the Clay and Spittle on the eye, the Lamb's blood on door-posts, had in themselves no power to their several effects, but as they were appointed and used by God or Christ. It is very hard to believe that there is a true and real exhibition of Christ's body and blood to my faith, as there is of the bread and wine to the mouth of the receiver; sottish and superstitious people, that use charms or enchanted means for diseases, etc. never ask themselves, How these things work, by any natural virtue in them, or by the devil the author of them; And so here, there are thousands that have a reverend esteem of these mysteries, yea and a superstitious conceit, thinking that there is some good in them, and imagining at least that they shall be better for them, but whether to apply their eye to the very things themselves, or to Christ they know not, nor matter not, but rest in a confused imagination, just as they that u●e charms. Now for redress of this confused notion, I commend that of famous Dr Whitaker, Quasi De Euchar. pag. 624. in 40. Chri●●●s in medio sederet, etc. As if Christ fate amongst ●ou, and did the same as in the first Supper, so ought ●ve to think of this Sacrament, and that is to see Christ, to take, and bless, and say to us, This is my body, take and eat; This is my blood, Drink ye all of it, a very effectual consideration, according to that good old solemn word, used to be spoken to the people at this Table, Surjum corda, Have your hearts upward, to which they answered, Habemus ad Dominum. Now as to others that have their eyes so near the book that they see the worse, I mean such as by curious enquiry, and too much niceness, how it's possible that the eating of a piece of bread, and drinking of a sup of wine, should exhibit and convey to the faith of a believer, the very true and real body and blood of Christ, do dispute themselves into a naked figure and sign, as a painted supper represents a true. I say this, That God imitates men in their assurances or conveyances, as we read of his oath, of his earnest, of his seal; so that as men in passing of estates and inheritances, do make Deeds, and seal them, and deliver them, and then the real estate is not conveyed out by virtue of a bit of wax, but by the Donors sealing that wax, and fastening it to his Deed, and delivering it as his Act and Deed: So God, or the Lord Jesus Christ makes a Covenant of giving Christ and eternal life to believers, and appoints Sacraments to be Seals of that Covenant, and delivers this sealed Covenant to a believer, and thereby really and truly the Lord Jesus Christ; for in hoc sacro, speaking of the Supper, saith Bernard, non solum quaelibet gratia. sed Serm. de caena. 2. ille in quo est, omnis gratia, not only some one certain grace is given, but he in whom is all grace viz. Christ Jesus the Lord. And yet I must not say, that God hath so tied himself, or us, to the sacramental Seals, as that no man can have Christ, or the inheritance without them, for that faith which eats and drinks the flesh and blood of Christ extra Sacramentum, Joh. 6. 50, 51, 53, 54. doth save, and the Covenant (whosoever believes in Christ shall be saved) passes the estate effectually to a believer, though it be never sealed sacramentally, so a Will unsealed and unwritten too, will stand good to many purposes. The Emperor Valentinian earnestly desired Baptism, but before Ambrose could come died; He was said, saith Ambrose, voto Baptismi, by the desire of Baptism: No, The desire was good, but it was his faith in Christ that saved him. Crede & manducasti, saith Austin, Believe and thou hast eaten; What then need we care for Sacraments? Yea, the Covenant passes the Estate, the Seal secures and quiets it; God need neither add to his Promise, Oath or Seal, to bind himself thereby, but to settle us. CHAP. IU. Of the Time of this Sacraments Institution; And of Judas his betraying Christ. SO much of the Author, now to the Time of this The time. Institution, In the same night wherein he was betrayed; The Lord Jesus was betrayed, he was betrayed in the night, The same night in which he was betrayed, he instituted and celebrated this Supper. §. 1. First, The Lord Jesus was betrayed. The same word signifies Gods delivering up his Son to death, Rom. 8. 32. and Judas his delivering up his Master to the Jews, Luk. 22. 4. and the Jews their delivering of him up to Pilate, Mat. 27. 18. God is not said to betray his Son, because according to his purpose, and out of his love to mankind, he delivered him to death for their redemption, but both the Jews and Judas are said to have betrayed him, they for envy seeking his blood, Matth. 27. 18. He for covetousness seeking money, Matth. 26. 15. for it is thought that Judas conceived that Christ would slip out of the mids of them, and go away, as often he had done, and then his Master were safe, and he had his money, for it's said, Matth. 27. 2. that then Judas which had betrayed him, when he saw that Christ was condemned, repent himself. It's a good saying, that we should not look on pleasure, as it comes toward us, but as it goes from us. Sin before it be committed seems to the eye of lust full of profit, pleasure, after commission when the lust is spent, Ammon hates Tamar for whom he was sick before. But the traitor sticks fastest to Judas; he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the betrayer of Christ his Lord and Master, and therefore the brand is set upon him, Judas Iscariot who betrayed him, as on Jeroboam, that made Israel to sin, and how did he betray him? He brought a band of men to the place where Christ was, and marked him out unto them with a kiss, Matth. 26. 48. This is he, take him, and hold him fast. This Text refers not to Gods delivering up of Christ, nor to the Luk. 22. 48. Jews, but to Judas; for it's said, In the night that he was betrayed, and that was by Judas only. §. 2. Obs. Judas being an instrument to bring to pass Gods holy council and purpose, plunged himself by his sin into deep damnation. It was God's purpose and decree that Christ should die, and he himself delivered him up to death, but as God holily and justly doth what joseph's brethren do sinfully, so he delivers up the Lord Jesus by wicked hands, Luk. 22. 22. The Son of man goes, viz dies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it was decreed and determined, But woe to that man by whom he is betrayed, it had been good for that man that he had not been born. It is according as it is decreed, yet woe to that man, etc. Acts 2. 23. He was delivered by the determinate council and foreknowledge of God, but you have slain him by wicked hands; God brings his holy counsels, purposes and decrees to pass by most wicked instruments; The giving up his Son to death was the most glorious work of grace and love that ever was, but effected by most wicked hands. Godly men could not be employed in such services. An Artificer useth a crooked tool to do that which he cannot do by a straight one; The secret will of God is no rule of our obedience, Nec omnis revelata, saith Ainsw. not every revealed Medulla a lib. cap. 1. §. 23. will neither his instance is of Jeroboam to whom it was revealed long before that he should have ten Tribes, 1 King. 11. ●1. which yet peccavit occupando, he sinned in assuming, 2 Chron. 3. 5, 6, 7. The revealing of an event, which God hath determined, or those actions, whereby that event shall be brought to pass, gives no warrant, for else Hazael, being told 2 King. 8. 12. before, and Judas too, what they should both do, might have been pleaded for justification; After a wonderful manner, saith Austin, that is against God's will, which is not besides it. It's against the will of his command, which is our rule, which is not beside the will of his purpose, and yet may be our sin, God is just and gracious in delivering up his Son to death, but Judas and the Jews sin horribly in it, there is Rom. 12. 2. That good, and acceptable, and perfect will of God, which the godly are to hold unto, but for the Act. 2. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God's determinate council Pharaoh and Judas, and Herod, and Pilate, the worst names in the whole world, may be the instruments and damned midwives to bring it to the birth; for (as Mr Brightman saith in another case) a fair and perfect child born doth not make any thing the better, the adultery in which it was begotten: so the being the work of God's purpose, nothing warrants the act of any man, or of Judas that betrayed Christ. I must not enlarge upon these. §. 3. Obs. 2 The Lord Jesus was betrayed in the night. Judas marches as Captain of the band of men, and Officers of the Chief-Priests and Pharisees, unto the Garden with Lanterns, Torches, Weapons, Joh. 18. 3. They are cunning to do their work in the night without notice, and noise, & tumult; He that about an hour or two ago had been at Passeover with Christ, now betrays him; He had sold him afore, and now delivers him. §. 4. Observe here the pattern of a wicked heart made worse by spiritual Ordinances. Whether Judas was present at, and participant of the Lords Supper, that is, whether he received both Sacraments, the Passeover and the Lords Supper, we may haply hereafter consider, but at the Passover he was at that Passover, which Christ saith, he had hearty desired to eat with them, Luk. 22. 15. and with the holiest society in the world, but he was a Serpent in Paradise all the while. §. 5. His Character is this: 1. He was purse-bearer and receiver of the contributions that came in, and steward to lay out upon occasion, and because he inverted the public stock to his private use, he is called a thief, John ●2. 6. 2. His Covetousness in time began to fly at great gain; for though he retained to such a Master, and was both a Teacher and Preacher of heavenly Doctrine, yet he thrives from a thief to a traitor, and exposed to sale the most precious jewel, Jesus Christ, Luke 22. 3. 3. Of this sin he went breeding, and came full Matth. 26. 16. of it to the Passeover; This he had premeditated, and with this he was prepossessed, and with no better preparation comes to the Sacrament, to which he came not to repent of his sin, but to cover it: So some men use Religion, and his success was according, for what he was conceived with before, now is quickened, After the sop Satan entered into him, Joh. 13. 27. 4. He goes from the Sacrament full of Satan, and within few hours sells that blood which should have been sprinkled on his door-posts. § 6. This is a fearful example to all that after such a precedent dare venture upon a Sacrament, to which they come with purpose to go on in those sins they bring to it, as he did, whether covetousness, as his was, or luxury, drunkenness, looseness of life, fraud, rapine, ungodly callings, unjust use of their callings, etc. they think to receive Christ in the Sacrament, and Satan receives them; for you must know, That as Christ is presented in the Sacrament, so Satan is present at it, to enter in after the morsel, being first by the morsel sealed to be his. Sins of purpose and resolution, are the key that opens the door for his entrance, do not look at Judas his particular sin of selling his Master, that was not yet, but look at his purpose and resolution to commit the sin, for that was now even at the Sacrament, that was it that set open the door to the Devil, and such a purpose to continue in your sins, will do the like office for Satan in you, as in him, that is, hold the door open. The Devil had put it into Judas heart, Joh. 13. 2. and after the Supper he entered into him, vers. 27. It's true, the best of us bring sin and corruption in us, and with us to the Lords Table, it's well if it be sour herbs to this Passeover, but it must not be unleavened bread, sweet sins; we may come with sour sins, but not with sweet. The Apostles (as Luke relates, Chap. 22. 24.) had some ambition and desire of greatness in them, which even now began to peep up, and our Saviour checks it, and they also freshly come from the Lords Table shown infirmity, they could not pray with him, they all ran away from him, after denied him: What alas, so soon after the Sacrament? We learn this excellent lesson, to bewail our corruptions that bubble up in us, even while we are at the Table, and those in us which still appear in us, when we are newly gone from it. But there is great difference between their sins and Judasses', they thought of some preferment under Christ, and he made a preferment of him; He like a false soldier forsook his colours, and fled to the other side; They were routed and ran away with intent to return again, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: His was an old fire that had long lain in him, and been fed by him: Theirs were some sparklings that sparkled, and soon went out: His was premeditated and purposed sin, theirs upon the sudden temptation; They were imperfectly good, he was perfectly evil, as was said of Simon Magus, Act. 8 2●. Thou art in the gall of bitterness, not, there is some gall of bitterness in thee. I have said this, and laid open Judas to affright men, not from the Supper, but unto preparation or self-examination, And so let him come, saith the Text. I will wash mine hands in innocency, and so will I compass thine Altar, Psal. ●6. 6. For when or where do ye read such an expression, as vers. 29. He that eats and drinks unworthily, eats damnation, drinks damnation to himself: It puts me in mind of a comparison of Chrysostoms' in his Sermon the proditione Judae. As corporal food, finding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a stomach possessed with ferment, vicious humours, doth more hurt than good, and increases the disease, not of its own nature, but by fault of the stomach: So this Sacrament received by wicked men, aggravates their condemnation, not of itself, but through their unrepented sins. Obs. 3 The same night in which he was betrayed, the Lord Jesus did both institute and celebrate this Sacrament. The concurrent testimony of the Evangelists, and of Paul in this Text, asserts it as the first Passeover in Egypt, was eaten in the night, so was this Supper, and as that was kept in aftertimes as a memorial of the destroying Angel, his passing over the houses of Israel, until the death of Christ: So this is kept as a memorial of the deliverance of the Church from eternal destruction by the death of Christ, until his second coming. CHAP. V Why Christ deferred the instituting of this Supper, until the night in which he was betrayed. THat Christ could have ordained this Supper before this time there is no doubt, but why he deferred it to this night in which he was betrayed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrysost. in loc. saith Chrysostom, was not without some reason; and the Lord himself intimates as much, Luke 22. 15. With desire I have desired to eat this Passeover with you, before I suffer: Which Reasons are divers, and may be ordered to two heads: 1. Why he instituted it at the close of the Supper, for after Supper he took the Cup, v. 24. 2. Why he instituted and celebrated it a few hours (if hours) before he was betrayed. §. 1. First, Being ordained at or at the end of the Passeover and Supper annexed, which some call coena justa Gro●ius. or apolytica, the dimissory Supper it must of necessity be at night, for the Passeover was eaten at the beginning or forepart of the night, therefore Christ was necessitate legis adactus, saith Peter Martyr, moved by In locum. necessity of the Law to do it in the night, and after Supper, as substituting it in the place and room of the Passeover (as Paraeus) which he first fulfilled, and then abrogated it, and he abrogated it as one that did not impugn it, for it was an Ordinance of God, and therefore he did not tear it down, as some old hang off the wall, but he did fulfil it by observing it, and decently laid it in the grave by placing in its room the memorial of an infinitely greater, and more largely extending mercy, than the deliverance from Egypt was: So that when he whom that roasted and slain Lamb did type out, was as the true Passeover slain and sacrificed, than it was time the body being present to draw a curtain over the picture, and in stead of that commemoration used at the Passeover, when they broke the bread, and distributed it, saying, This is the bread of affliction, which our Fathers suffered in Egypt, to put a new memorial upon it, This is my body broken for you; This is my blood shed for you, and as that continued in the Church till the body came which that shadow represented; so shall this continue in the Church, till the person come alive, which is here represented dying, and then an end of this too 2. At the end of the paschal Supper, to show that Jansen. Harm. p. 105. in this Sacrament there is no bodily repast intended, for they had already supped, but a spiritual refection of the soul. The roasted Lamb might afford the guests a bellyful; so the Religion, and Ordinances, and Promises in the Law were more outward and bodily, but this Sacrament of the Gospel is an after Supper modicum, full of spiritual signification, but not so stuffie for outward matter, that we may prepare, not (as Austin saith) our months, but our faith, and expect to satisfy not the hunger and thirst of the body, as they might, but the hunger and thirst of the soul, which in this little model may find enough and over-measure: The Temple-service among the Jews was an Heb. 9 1, 10. Rom. 2. penult. outward Religion, and as their Ordinances were outward, so they generally were Jews outwardly; we wonder that they so little saw and tasted the marrow and kernel of them, and stuck in the rind feeding on the crust of most Ordinances, as if a man should think the cloth would heal the sore, and not the plaster spread upon it; but if we take estimate of them by ourselves, we shall find that most of us should have been as they in that case, for God having ordained for us outward Sacraments, for number few, for observation easy, for signification excellent, as Austin speaks, Epist. 118. we are for the general, but outward in them, & though we be clearlier taught what is within them, yet we are in the use of them, but outwardly reverend as they, and do not spiritually and inwardly enjoy the kernel of them, which the Apostle took notice of, when he said, Not discerning the Lord's body, and so they are seals indeed, but rather seals of a Letter, which shut it up, than seals of a Deed or Covenant conveying the Estate to us. 3. Though it be not a reason why this Ordinance was appointed after the Passeover-Supper, yet I may observe it to you in this place, that hence it is called The Lord's Supper, from the Author it's called the Lords, and from the Time it's called a Supper, being celebrated in the night, and at the close of Supper. Some later Maldonat. in Mat. 26. 26. Estius in 1 Cor. 11. 20. Jesuits do tax the novelty of the name, and affirm, Nullus in Scripturâ locus, etc. No place of Scripture calls it so; for the term in this Chapter refers, say they, to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Feasts of Love, used with it, they may say as well, that Lords Table (1 Cor. 10. 21.) refers to them too, which we believe not; it is a spiritual feast, that which Matthew calls a dinner, Matth. 22. 4. is called by Luke a Supper, Luk. 14. 16. but we call it the Lords Supper, though it be received in the morning, or any other time of day, with reference to the time of the first institution, as the Passeover in aftertimes was called the Passeover, not because there was any destroying Angel passed over their houses every year, but in respect of the first Passeover in Egypt, and in memory of that, wherein there was a passing over the Israelites houses, and a destroying of the Egyptians firstborn. I could name to you many other names, that this Sacrament bears in Scripture and ancient Authors, fare more ancient than their M●ssa, which is but once found in Ambrose, and in none before him, or the Sacrament of the Altar, as they call it, but I insist not now on names. He that will may see them in Casaub. Exercit. 16. §. 2. Secondly, Why the Lord Jesus ordained it a very little before he was betrayed. 1. He now seals his will, which men use to do Paraeus in loc. when they are in sight of death. This is the New Testament (saith he) in my blood; when men make their Wills, they bequeath their body to the earth. Christ bequeathes his body and blood to us; He bestows his body natural on his body mystical, the Church; The testator is Christ, Heb. 9 16. The Legacy bestowed is himself, and all spiritual benefits with him, My body and blood; The heirs are, all believers, Disciples; The Executours for the outward part are those to whom he saith, Hoc facite, do this, execute this my Will; The Witnesses are the Evangelists, and Saint Paul; Here is a perfect sealing then of a Testament, which is of force by the death of the testator, and nothing must be added or taken away, for it is a Will sealed and Gal. 3. 15. published. 2. To leave it as his ultimum vale, or last memorial Aug. Epist. 118 of precious relish and esteem; when men are going, than they give memorial gifts unto their friends, than they give their pictures, Keep this for me, Remember me, when you see me not; When men are dying, than they pull their ring off their finger, and leave it with their beloved; Oh what impression have the verba morientis, the word of a dying man! As if a man, saith chrysostom, should say to children, These were your father's dying words, This was his last charge, This he spoke and died, and there is nothing that is remembered with more awe, more affection than the last words, the last gift of dying friends. 3. To testify his dearest love to his Church and people, that when death was in sight, and all the unspeakable sorrows, shame and suffering, were now ready to invade him, when injuries from men were ready to load him, and the justice of God upon sin to be demonstrated on him, all these did not make him forget his love; His love to his poor people overtoped all; He loved them to the end, Joh. 13. 2. and expressed it at the last, and when he was in expectation of utmost sorrow, he forgets not his love to his. 4. To fortify his Disciples against temptations, which were now rushing in upon them, when they should presently see their Lord led away as a prisoner to be arraigned, and themselves scattered and discouraged. Peter denying, bloody enemies insulting, then to fortify their hearts, Let not your hearts be troubled, Joh. 1●. 1. He administers this Sacrament to strengthen the Union and Communion between him and them, and to tie them to him so fast, that the gates of hell might not prevail against them, that their faith might not fail, though it fainted, as was said to Peter, and though they fall, yet they might not utterly be cast down, as the Psalmist saith; They had before eaten the body, which they after saw broken, and drunk the blood which they after saw shed; The broken body was not theirs that broke it; The blood shed was not theirs that shed it, but it was theirs that had before eaten it, and drunk it; so God underprops his weak servants before the wind blow, and seasonably antidotes the hearts before the bitter cup, that they may stand fast, though for fear they runaway. 5. That when we iterate this Sacrament our hearts may be pricked with remembrance of this dismal night, Chrysost in loc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Chrysostom, that he might exceedingly prick us; for a wounded heart is a good preparative to the receiving of a wounded Saviour, He was wounded for our transgressions, he was bruised for our iniquities, Isa. 53. 5. Let a man survey this night how his blessed Saviour was for him betrayed into the hands of bloody men; This right he was plunged into most doleful sorrows; He was amazed and loaden with grief, exceeding sorrowful, in a woeful agony, sweeting like drops of blood, running down to the ground without any comfort from any man; his chief Disciples could not pray with him, all fled and ran away from him, betrayed by one of his own, denied by another, sending forth loud cries and tears; God smit the Shepherd, scattered the flock, an Angel from heaven strengthening him, an Angel that had not the benefit of Redemption by him, but not a man for whose Redemption this was: Oh the dark eclipse that now seized on this Sun of righteousness! Who can express the anguish and dolour of this night, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though he was a very stone, saith Chrysostom, it would melt him, wound him? Therefore I exhort you all, when you come to this Sacrament, bring this night with you, bring this night with you in which he was betrayed: It is a night of observation to be remembered, as was said of the first Passeover in Egypt, Exod. 12. 42. so it may be said of the night of this first Supper, read, read again, or get some body to read to you, this History related by Matthew or St Luke, and water your meditations with sorrowful tears, not as he that wept when he read the History of Dido in the Poet, out o● an imaginary compassion, but as beholding in this glass both your sins, and your redemption. This do in remembrance of him. CHAP. VI Of the outwards of this Ordinance of the Supper. 1 COR. 11. 23, 24, 25. He took bread, and when he had given thanks, etc. §. 1. IN the Sacrament of Baptism there is but one outward element, water; in this of the Supper two, bread and wine, which though they distinctly signify, the one the body, the other the blood of Christ, yet because they set forth one nourishment of the body by bread and drink, of the soul by the body and blood of Christ, and make but one commemoration of Christ and his death. This do in remembrance of me, vers. 24. Drink it in remembrance of me, vers. 25. For as often as ye eat this bread, and drink this Cup, ye do show forth the Lords death, vers. 26. Therefore as several dishes are but one Supper, so these several signs are the parts of one Sacrament. To avoid tautology and coincidency, I mean to open the parts distinctly, and yet to take together element with element, rule with rule, action with action, as fitly yoked together jointly, and so be as soon at the end of the one, as of the other, which course of handling that word in Luke 22. 20. whom of all the Evangelists Paul doth nearliest agree with, and vers. 25. of this Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Likewise, or, After the same manner, points me unto, and if there be any word in the three Evangelists that writ the History of the institution (whereof one that is Matthew was present at the action) that may serve for the beautifying or clearing of any point, as we go along, we shall take it also into the contexture of our Discourse. The Method and order is, to handle, 1. The outward Ordinance of this Supper. 2. The inward thing signified or represented. 3. The mandate or command, Do this. 4. The end, For remembrance of me. §. 2. The outward Ordinance is properly called the Sacrament; the inward kernel or thing signified, is called Res Sacramenti, the thing of the Sacrament; for the Sacrament is the outward visible sign; and therefore it is very absurdly said of Bellarmine, and other Lib. ●. de Euch. cap. 24. Papists, who have lest nothing but accidents, and shadow of bread and wine, that Jesus Christ in the Eucharist is the figure and remembrance of himself, as if one should say, that the King is the picture, or image of himself; for as Dr Whitaker observes, The De Sacram. pag. 616. body and blood of Christ is no Sacrament, but the thing itself whereof the Sacrament is taken; As the contract is no ring, but that whereof the ring is a pledge; The Covenant is no Seal, but that whereof the Seal is, though in vulgar speech, when we take the Sacrament, and the thing of the Sacrament in complexion, we use to say, that the Sacrament consists of two parts, Terrena and coelesti, as Irenaeus saith, an earthly Iren. l. 4. c. 34. Whitak. de Sacram. 626. and a heavenly, an outward and an inward, a visible and an invisible, Ut duae naturae in Christo. The Sacrament of the Lords Supper, or the outward Ordinance consists. 1. Of materials or elements, bread and wine. 2. Of rituals or actions about those elements, and they are, 1. The Rites used by Christ, or some other in his name, He took bread, he blessed, etc. 2. The Actions of the Communicants, They take and eat, they take and drink; And so ye have a Sacrament consisting of several elements, and sundry outward rites and actions, all concurring to the essence or integrity of this Sacrament. §. 3 §. 3. Of the Elements Bread and Wine. I begin with the Elements, and they are 1. Two, viz. Bread and Wine: Our Melchisedech entertains the children of Abraham, as that Melchisedech did Abraham himself, Gen. 18. ●8. He brought forth to him bread and wine. Christ did not take these two by accident, because he found them then on the Table, but by choice and election for their use in signifying. The old Church of Israel had a Table-Sacrament, the Passeover, and Christ will have the Gospel-Church to have a Table-Sacrament too, this Supper; but as before Christ their Sacrifices and Sacraments were all bloody: So when Christ the substance of all Sacrifices and Sacraments hath suffered, the Sacraments of the Gospel and Sacrifices are unbloudy: Many Divines show the conveniency of Bread and Wine to be the materials of this Sacrament, Vide I nsen. Harm. p. 626. and some with too much fancy, The representation of his Body broken, and of his Blood shed. The participation of his Body and Blood for soul-strength, and soul-refreshment, could not be better shadowed forth than by the staff of Bread; and cheerful Wine; which as they are the most common▪ so the most necessary and prime materials that are used at our tables, answering both our appetites of hunger and thirst; weakness is strengthened by bread, faintness cherished by wine, the faint and feeble soul by Christ. Famine and thirst are importunate things, no delights of the eye, no Music to the ear can satisfy them. Violent desires towards Christ are not to be excused, but praised: For his Flesh is meat indeed, his Blood is drink indeed, Joh. 6. 55. 2. Bread and Wine severally and asunder, to set forth his death, wherein Corpus a sanguine separatum fuit, saith Jansenius, his Body and his Blood Harm. 896. was sundered. The Papists, as to their Priests and some Kings or Princes, will allow bread and wine, but as to the common people, bread or wine they say by concomitancy, the blood is in the bread virtually, and so they shut up the wounds of Christ by their dry Mass. But Christ would represent himself here not as a Lamb, but a Lamb sacrificed and slain; and therefore the blood is severed from the body, as the money is not a prisoners ransom, while it lies in the chest, but when it's paid: So the blood of Christ as shed is our ransom. As Israel in the wilderness had a type of Christ, Manna which they did eat, and the rock also of which they drank, so have we the memorial of his body and blood, that we may eat and drink. And which is the sum of all that may be said on this point, since the Lord was pleased even under the Gospel to continue that old way of Fellowship and Communion with his Church, by entertaining them at his own Table, upon his own cheer in an Ordinance of eating and drinking; as he always allowed the Israelites to feast with him upon the remainders of the Sacrifices in token of followship: and the very Heathens did by feasting on their Sacrifices testify their fellowship with their Idols, as is plain, 1 Cor. 10. 18, 19, 20. I see not how more fit materials could be used then Bread and Wine, which as they best stand with the simplicity of the Gospel, so they are the most common and necessary attendants in all feasts, and do both together set forth that full and perfect nourishment which we find in Christ. As for that I find in Cyprian, and from him in Cyp. Epist. 76. Aug. Tract. in Jo. cap. 6. 26. August. and after both, in most Divines, That as one bread is made of many grains, and one cup of wine of many grapes, so the Church is one Body of many Members; whose Communion and Fellowship is here professed, testified and signified by their participation of one Bread and of one Cup: The allusion is proper, and not unlike that of the Apostle, 1 Cor. 10. 17. We being many are one bread, and one body, for we are all partakers of that one bread. And this union of members was anciently professed with all dearness of love and affection in the use of this Ordinance; and they delighted to express their division and separation from all the world, their combination and concorporation among themselves, by all intercourses of love and dearness that could be; their Feasts of Love, their Kiss, mentioned in Scripture and ancient Authors, are hereof great witnesses. But what shall those places or Countries do that have no bread of corn, no fruit of the vine: I confess that though God said in the Passeover, a Lamb Exod. 12. 5. or Kid, yet Christ expresses nothing there of other materials, and therefore in case of extreme necessity, where the proper Elements cannot be had, they must either be without the Ordinance, or celebrate in that which is Analogical, and which passes for bread with them, or wine with them; which its better (say some) to do, than wholly to be deprived; ●oulin Buckler pag. 531. Beza Epist. 2. but this Eclipse is not likely to be seen in our Horizon, therefore I shall not further discuss it. §. 4 §. 4. The Rites or Actions about the Sacrament. So much of the Elements, Bread and Wine. Now I proceed to the Rites or Actions; and first them of Christ's using, in which you are to use your eye: as in the Word preached God speaks to your ear, so here he speaks to your eye. The Sacrament is a visible Word, and therefore I hold it requisite that the Communicant be within sight of the Elements and Actions, that he may see the bread and the wine, Taken, Blessed, Broken, Poured forth; and not in corners and holes, whence he hath not the actions under command of his eye. Not that I deny but a blind man may receive the Sacrament, but that all means of spiritual impression must be used. Behold, saith Moses, the blood of the Covenant, Exod. 24. 8. The first Action of Christ is, He took bread, likewife after supper, the cup, so Paul, so Luke. He took the bread, he took the cup, so Matthew and Mark: of the two Elements the Bread is first taken both by Christ, and by the Communicant: This order is to be held by the consent of all the four Writers; And of Christ's Action, let us Note 1. That Christ took the Bread into his hands, he took the Cup into his hands, observing the rite and custom then used, and gave thanks over the Bread, holding it in his hands, and so over the Cup, having it in his hands: This is the first step towards the separating and setting apart the Elements; he took them in his hand, see there was a solemn rite that the pater familias did use to take into his hands and bless these principal parts of the meal or feast. The taking of the Lamb was the first action towards the Paschall, Exod. 12. 2, 5, 21. 2. That Christ took and blest the Bread and the Cup severally, one after the other: He took Bread and blessed, and pronounced, This is my Body. Afterwards he took the Cup and blessed, and pronounced, This Cup is the New Testament in my Blood: The Evangelists Matthew and Mark express it, Luke and Paul likewise confirm it; and if there were nothing else, the very rule and usage amongst the Jews to bless them severally, would prove it to us. 3. But whether there was any interval of time between his taking and blessing the Bread and the Wine, is a harder knot: Matthew and Mark say, As they were eating, or as they did eat, he took Bread: Luke and Paul say, After they had supped he took the Cup: This seems to plead for some interval of time, Videtur saith Calvin in 1 Cer. 11. 25. In Mar. 14. 22. Beza. and yet if Matthew and Mark be viewed alone, the Action seems to be continued: What wedge must be used for this knot? Beza hints that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be variously translated, When they had eaten: but I shall not grant Beza his Interpretation, but hold to our own, and appeal to the rule or custom then received amongst the Jews, to decide the Controversy: for if those words, As they were eating, be all one with those of Paul, After they had supped, then how doth Paul and Luke so frequently and emphatically apply them to the Cup, which may by that interpretation be said of the Bread also. The rise Gretius in Matth. 26. 26. was, that while they were eating, not the Passeover Lamb (for so all that Christ did was after supper) but the post coenam or after supper, the second course, and toward the end thereof, the Master took bread and blest and broke it, and distributed it with a signification of the bread of affliction in Egypt; then at the very close, and after all eating, the Cup was taken and blest, what interval of time went between I know not. Non constat, saith Calvin, whether Calvin in ● Co. 11. 25. the Action was continued, but I believe the Bread was eaten, before the Cup was blest or taken; and Christ that instituted no new Rites, but set a Hugh Brought. new superscription on the old mettle, imitated this custom, and took and blest the Bread while they were yet eating, and took and blest the Cup at the close after all, and so all are agreed: And here let me show you a reason why the Churches now are not bound to consecrate and distribute the Bread before they consecrate the Wine, as it was in Christ's Supper, because the Rite was so at that time, and the thing being merely occasional, is not obligatory, but indifferent: We pronounce the words of signification, This is my Body, This Cup is, etc. severally, but we do not distribute the Bread before we bless the Wine; that Christ did occasionally to the Rite. 4. The Bread which Christ took into his hands, was such as was obvious and ordinary, on the Table at that time, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Matthew, signanter; some Cameron in Mycoth. Matth. 26. peculiar Bread designed and prepared for that use, doubtless unleavened, according to Law and custom; and yet the Greek Church stiffly holds to leavened bread, on opinion that Christ kept his last Passeover on the 13th day of the month, one day before the time by Law prefixed for leaven to commence; and of this opinion for the day is a late Learned Writer, in his answer to six Queries, who also holds that Christ and his Disciples at this time did eat no Lamb, but kept only the usual post coenum or after-supper. As to the time I assent not, and therefore hold the bread unleavened, in which the Romanist celebrates the Supper; and Calvin would not contend in so slight a matter, against the same custom used in Geneva; nor do we make it any matter of moment, but bless such as the Table doth afford, being pure and wholesome, as the use requires. The Cup which Christ took hath this mark, it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ●os. Hallel. was a Cup after they had supped; and that was the Cup of the Hallell, or of the Hymn the last Cup, which used very solemnly to be blest; this mark, after supper, differences it from that Cup, Luke 22. 17. He took the cup and gave thanks, and said, Take this and divide it among yourselves: This is not the Cup which Christ took into his Supper, for that comes after, ver. 20. There were divers Cups solemnly blest and given round at this Passeover feast, three or four, therefore this which Christ took in, is the very last, after which they eat and drunk no more that time: And the last Cup was even among the Heathens counted solemn and sacred, in honorem Grotius in Matth. 26. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in honour of their good Genius, etc. § 5 §. 5. Of Christ his Consecration or Blessing of the Elements. The second Rite or Action used by Christ, was giving thanks; He took Bread and giving thanks he broke; likewise also the Cup. He took the Bread and blessed, Matth. 26. ●6. Mark 14. 22. He took Bread and gave thanks, Luk. 22 19 and St Paul here: Two of them say of the Bread, He blessed: Two of them say of the same Bread, He gave thanks. They all say of the Cup, He gave thanks; and yet in another place, 1 Cor. 10. 6. The Cup of blessing which we bless; what can be more plainly inferred hence, then that these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are in this business of one signification and effect, as in Mark 8. 6, 7. He gave thanks and broke the bread or loaves, the fishes he blest. Shall we be so trivially curious as to seek criticisms in a thing so plain. Not only our Divines, but Romanists also consent, he blessed the Bread by thanksgiving and prayer over it; He prayed God, he blessed God, or he gave God thanks, and thereby blest the Bread and Wine; therefore it is said, The Cup of blessing which we bless, apply the one of these words to God, he gave him thanks, the other to the Bread, as Paraeus and others, all comes to one, the Bread and the Cup were blest by Prayer and In loc. Jansen. Harm. p. 96. Thanksgiving. Thus the Jew in his form blessed his Bread and Cup, by blessing God that created the fruit of the earth, and of the vine, and these two words in Greek express but that one in the Hebrew Barak, as Maldonate and Paraeus note, and this blessing is that we call Consecration or Sanctification, by which the Elements are set apart to holy use, and segregated from common or profane; For the further clearing of which, First, That Christ, whether at miraculous meals, Calvin. in loc. P. Martyr. in locum. Mark 6. 41. or at common sit down with his Disciples, Luke 24. 30. Matth. 14, 19 always gave thanks and blessed the bread. Let his holy example be a command to us. The Jew held his meat profane, until he had blest it. He had a form of Religion beyond most of us, therefore the Apostle useth the word, It's sanctified; It's sanctified, or made legitimate unto us by the Word that warrants it, and prayer that blesseth it, 1 Tim. 4. 5. For shame either learn of Christ, or of the Jew; mock not God with pulling a hat over your face, but give thanks and bless. Secondly, We find no form of words used by Christ in this Consecration or Blessing, none of the Evangelists tell us, what words he used, but they express the action in the same words of ordinary grace at meals, He gave thanks, he blessed, in what words Estius in loc. it is not reported to us; He prayed (saith Estius) that the Bread and Wine might be turned into his very body and blood; So he imagines; But who told him so? No Scripture nor ancient Father. The Jewish form of words is known in their Rituals, Rara benedictio (saith Scaliger) without these solemn words, Blessed be thou, O Lord, that hast sanctified us by thy commands, and given us a charge concerning such or such a thing. In reason Christ did accomode his blessing to the occasion, praising God for his Redemption of mankind, and for the coming of his Kingdom, for his new Testament or Covenant, and a blessing upon his Ordinances and people. Ignorantia licita est, saith Scotus, It's a lawful ignorance not to know Lib. 4. dist. 8. qu. 2. the words of consecration. But as to those operative and conversive words (as they call them) This is my body, wherein the Schoolmen show their learned fopperies, those almighty words, whereby a silly Priest makes his maker; And as Lapide hyperbolically See Annot. in 1 Cor. 11. 25. saith, If Christ had not been incarnate, would have incarnated him; They must not be angry, if with Pope Innocent the third, that great Creator of Transubstantiation, we deny them to be the words of Consecration for three Reasons: 1. Because Christ bade his Disciples, Take and Eat This is my body. Reasons why they are not the words of consecration. before he pronounced those words, This is my Body, and he did not sure bid them, Take and Eat the Bread before it was blessed and consecrated. 2. Because the words of consecration or blessing should in reason be spoken to God, not to the Disciples of the bread, as these are. 3. Because these words, This is my Body are assertive, signifying what the bread is, and (as one of themselves saith) should be false and untrue, if they should not signify what the bread is, before the words be pronounced, not what they shall be afterward. God when he created light, said not, This is light, but Let there be light. * 4 Christ spoke these words at the consecration. Thirdly, The form of Consecration or blessing used by the Churches of Christ is Thanksgiving and Prayer, reciting the words of Institution, as they are here in Paul, or the other Evangelists. We (saith Lib. 6. de Euch. cap. 5. §. 12. Chamier speaking of the French Churches) do religiously observe, to pray to God that these Elements which Christ hath sanctified may be profitable to us unto salvation, and we recite to a word the first Institution of this Ordinance out of Saint Paul, viz. in this very Chapter. So the Church of England in their form, so is it directed since, Thanksgiving, Prayer, and the words of Institution recited, as for Exhortations ad populum, then also used, with which anciently in England, and now, we first begin, together with places of Scripture memorised and in ulatum of the worthy, they are rather to consecrate you, and quicken up unto liveliness your faith and graces. Now we may not take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, strictly to exclude prayer; For as chrysostom observes, it denotes the praising of Exercit. p. 382. P. Martyr. in 1 Cor. 11. 24. God, the giving of thanks, prayer, and the blessing of the Symbols, and therefore we read in Justin Martyr, in this action, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist. 2. Lib. de Trin. 3. cap. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Austin calls it Panem prece mystica celebratum; So Jerome Jansen. Harm. p. 99 ad Evagrium. So others, So generally Christ made choice of, and sanctified these Species, or these kinds, Bread and Wine to be the Materials or Elements of his Supper, and these we bless by prayer and thanksgiving, reciting his Institution, The Cup of blessing which we bless, 1 Cor. 10. 16. and this is verbum ad Elementum, or sanctifying by the Word and Prayer, and from this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, giving thanks: The Lord's Supper hath been anciently called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Eucharist, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Justin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apol. ●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Origen. count. Cells. l. 8. §. 5 §. 6. That a Presbyter only can consecrate or bless the Elements to this use. Fourthly, I told you before, that this Action or Rule is Christ's, He gave thanks, or he blessed, and for aftertimes he commanded his Apostles, hoc facite. This was not then the action of the Communicant, they eat and drink, but they do not consecrate, this is the action of those that Christ authorizeth by a lawful calling to be Stewards of his Word and Sacraments. The Pater-familias did bless the Bread and Cup in and unto his own family or company, because it was a house, a chamber-supper, but the Temple service of sacrificing was lawful to none, but to a Priest; and if Christ hath ordained a lawful calling of Officers and Ministers, called his for the service of his Church under the Gospel, as it appears to us; this act of all others doth properly belong to them to bless in his Name, for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, public Office, we find no Rule or Example in Scripture to the contrary, and if that be a good argument in point of calling, which is delivered Heb. 7. 13, 14. that of the Tribe of Judah no man gave attendance at the Altar, for Moses spoke nothing of that Tribe concerning Priesthood, than we may reasonably argue, That no private man that is not called by God can perform the Office of a public Minister, for Christ spoke nothing of them concerning the Stewardship of his Mysteries. Justin Martyr is clear the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did Apol. 2. bless and consecrate, the Deacons did indeed carry about the bread and wine, and deliver them, but not bless them, and therefore Jerom speaking of the difference between a Deacon, and a Presbyter, or a Minister, saith, What doth the Deacon swell against the Ministers ad quorum preces corpus Domini conficitur, by or at whose prayers the body of Christ is made? Whitak. de Euchar. 651. I shall not be tedious in this point, Convenit inter omnes Pontificios. Instit. l. 4. e. 15. §. 20. It's agreed on all hands by the Papists for the Character sake, and for our Divines. Calvin saith, De Euchar pag. 656. It's a part of the Ecclesiastical Ministry to dispense the Sacraments, and if you will, you may see Whitakers de Euchar. who acknowledgeth, That the efficacy of the Sacrament depends not on the person or quality of the Minister (though Jerom on 2. Ephan. 3. hath a strange passage to the contrary) yet that it is no Sacrament, except he that celebrates it have authority from Christ Jesus, whom he calls Sacrilegious and Profane persons that dare attempt it without Commission, and makes the difference thus, What if any man shall set a public Seal, which he hath stolen into his hands, Is it all one as if done by a public Notary, or allowed Officer? No, surely. I know there is a little dissertation de coena, that debates the Question, what may be done, ubi Pastores desunt? And I know the Socinians, those Levellers of Divinity, that slight Christ into a mere man, his blood from a Sacrifice to a Martyrdom, the Sacraments into void and empty figures, and the Ministers into fore men of the Jury, if so much; but stand you in the old ways in this point. §. 7 §. 7. That the change of the Elements is only of their use. Fifthly, The change of the Elements of bread and wine by virtue of Christ's sanctifying or blessing them, is not any change or alteration of the Elements themselves, but of their use and office; The change is relative, not inherent, Panis certa conservatione, Co●●. Faust. l. 20. c. 13. Apol. 2. fit mysticus, saith Austin; now the bread is not common bread, saith Justin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The bread when it doth percipere vocationem Dei, saith Irenaeus, than it is not common bread, but the Lib. 4. c. 34. & l. 5 c. 4. Eucharist of the body and blood of Christ. If the bread should be changed in substance, what argument could the ancient Fathers have found thence to prove against Martion? that Christ had not a fantastical Iren l. 5 c. 4. and airy body; And how again could they every where allude thus, that the Divine Nature of Christ did not destroy the humane? As the symbolical Nature of the Elements destroys not the substantial and natural being; The water of Baptism is water still; The Rock that was Christ, was a Rock still; The Serpent on the Pole was brass still; The great Seal that conveys a great Estate is Wax still. The use, the office, the relation of these sacramental mysteries is high and admirable, and because the spiritual signification and use is so admirable, therefore the Father's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, exceeding rhetorically and hyperbolically do speak of them to awaken and quicken, and cheer up the spirits of people to look upon and use them in their symbolical use, as instruments and exhibitive conveyances of Christ to our faith. Bellarmine triumphs in one word of Cyprian de Coena, Lib. 2. de Euch. cap. 9 Panis non effigy, sed natura mutatus, nullam admittit solutionem, a crack of vanity; That piece is later than Cyprian, but if his, by sin of first parents, natura humana, humane nature was changed, saith Austin, Aug. de cin. lib. 14. c. 12. and when a man is regenerated, his nature is changed, say we, how, not his flesh, his body, but quality, etc. Naturam expellas furcâ licet, what's that but Vide Forbes Epist. Theol. p. 537. quality or custom, not substance; The holiness of any thing sanctified to God, infers a change of use and relation, but not of substance, consecrations of times, persons, places, things, may appropriate them to holy use and ends, and there is accordingly an esteem or reverence of such things so set apart, but the substance of the things is as it was; for consecration is not a Philosophers-stone, holy things may be spent in their use, as the Sacrifices of old, the Paschal Lamb, the bread and wine in the Supper, but the sanctifying of them to that use doth not first change them into the thing signified, and so destroy the sign and signification, as the relation is destroyed sublato fundamento; Every Papist is bound to have the faith of miracles; for the miracle of turning stones into bread is nothing so great as this of turning bread into Christ's body. Maldonate hath a story, that in his days there was a book came forth, De Arte nihil credendi, and that there was but one true saying in it, which was this, He that will be an Atheist, let him first be a Calvinist, and if there had been in that book, He that will believe any thing, let him first be a Papist, there had been another, or rather, one true saying indeed. §. 8 §. 8. Of Christ's Action of Breaking the Bread. Thirdly, The next Rite or action of Christ, He broke it, and so say all the three Evangelists, and he said, as here it follows, This is my body broken for you, and concerning his blood both Matthew and Luke say thus, This is my blood which is shed for you, which (as some say) was in the parallel, the Cup represented correspondent to the breaking of the bread by the Morton in loc. pouring forth of the wine out of some greater vessel into the Cup, and so the bread is broken, the wine is poured out, as the body of Christ was crucified, and his blood shed: Upon this Action we shall for memory sake speak of these particulars: 1. That from hence the Eucharist or Lords Supper hath been called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The breaking of bread, as the phrase, Acts 2. 42, Acts 20. 7. have been interpreted: So Paul 1 Cor. 10. 16. The bread which we break, Is it not the Communion of the body of Christ? Thus some love to speak in our days, calling (I wish it be not out of singularity) this Sacrament, The breaking of bread, which as it is by Synecdoche of the part for the whole, so it was used by the Hebrews of any common feast or meal, when they did eat together, and is applied to this Sacrament, but at second hand; They began all their solemn meals with blessing, and breaking of bread, and their feasting was called eating of bread, Gen. 4●. 25. a form of Casaub. Exerc. 16 p. p. 339. Beza in Act. 2. 42. & 46. speech new and insolent to Greek and Latin ears, who called their feasts by the other element 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or convivia, drink together. 2. Christ at all other meals, where he was Master of the meal and blessed, did also break the bread, for he that prayed the blessing, was by the Jews called Giodw. in Antiq. Jewish. in the Passeover ex Drusi●. Habbotseang, the breaker at his meal-meals, and at other, he blest and broke, but in this Paschal Postcaenium, or Supper, (to which you must still have your eye) the usual Rite was, That he that blessed broke the Grot. in Mat. 26. Scult. de emend. l. 6. p. 536 bread into parts to be distributed to the guests or sitters, and the pieces were about the bigness of an Olive, Morton. in loc. Martyr. in loc. Beza. in Act. 2. saith Scaliger. He that broke did eat one, and the rest were communicated; for their bread at this time was not, as learned men say, great and thick loaves, but 42. Steph. Glossa Mat. 26. broad and thin, instar placentae, like your Cakes here in England; If they were thick as ours, then may the knife Leviter scindere non obscindere, and so be broken. 3. The Churches of God do many of them hold this Ceremony of breaking of the bread, and it ought to be holden. Our Churches, saith Paraeus, do Par. in loc. rightly observe it: And in all our Churches (saith Chamier) we use it: And it hath a command, Do this, Chamier. De Euchar. lib. 7. c. 11. Piscat. in loc. Paraeas' i● 1 Cor. 11. contro. 2 sed non integram. saith Piscator. And therefore it is not adiaphorous or indifferent: And there is a Dissertation in Paraeus fully debating the point, in which he doth not say, The Sacrament is null without it; nor doth Beza say so, Epist. 2. Nor yet that it is merely indifferent and left to choice, but useful and requisite, he holds it for good ends and significations, as I shall show, and he affirms, That it continued in the Church, and was used for a thousand years' af●er Christ. But the Papists as sacrilegious, they steal away the Cup from the people; So they use the Bread superstitiously, making their Host into pines nummularios, little round wafers, like our money, and put them whole into the mouths of the Communicants; For, saith the learned Jansenius, The Church (viz. of Rome) doth laudably Harm. 895. observe, that the Eucharist be touched only by sacred hands (viz. the Priests: As for Christ (saith he) Promore fecit, he followed the Custom or Rite at that time. 4. This Bread was broken, and Wine poured forth: Calvin. in loc. P. Martyr. in locum. Beza in loc. 1. For the more lively representation of the death and grievous sufferings of our Lord; for though a bone of him was not broken, nor his body properly, yet the Apostle calls it broken in regard of those wounds, and pains, and torments, which brought forth a violent death, and all this for us; As the corn is not grinded or baked, nor the bread cut or broken, but for us, that the breaking of his body might break our hearts, and his flowing blood, shed our tears; for it is the highest representation of death, the bread broken, and wine poured forth, and is usefully observed to raise up such affections, as the sight of a dying Christ may work even in a heart of stone, as Chrysostom said before. 2. It was broken for distribution sake; for in Hebrew speech, to break bread to the hungry, is to distribute it, Lam. 4. 4 and this hath another meaning in it, and sets forth the communion and fellowship of the Church, all partaking of one Christ, and feeding on him, and his death unto eternal life, 1 Cor. 10. 17. We being many are one bread; We are one body, and of one holy fellowship and communion, For we are all partakers of that one bread; for Christ is that common centre in whom we meet, and by union with him, we have communion with one another; and thus the signification is lively, one bread broken and divided amongst many Communicants, who are one, is one Christ given wholly to every believer, and all believers one in Christ. This brotherhood was observed and noted for their mutual love in those times, when their profession of Christ distinguished them from all the Heathens about them, and when they were enclosed round by observing and cruel men that envied and hated them to death; now that heat is diffused, and not so concentered by the antiperistasis, and so is not so warm; we stand in need of persecution to make us love one another. §. 9 §. 9 Of the Manner of Christ's giving the Bread and the Wine. Fourthly, The fourth Rite or Action of Christ, He gave it to his Disciples, which in this place you find not, but in the implication of the word Accipite, Take ye, but all the three Evangelists Matthew, Mark, Luke, expressly say, He gave to the Disciples, He gave to them; for the word Disciple, I leave it a while, and only speak of the Action, He gave, that the Disciples received the bread and wine from Christ into their hands, and not put by him into their mouths, I make no question, as I shall touch afterward: Nor do I doubt but they received them from his hand, for he blessed and broke, and reached them forth to them, and so the people may be said to receive them from the hand of the Minister that consecrates either mediately or immediately, which may be the true meaning of that speech of Tertullian, Nec de aliorum manu De Corona. quam praesiden●ium sumimus, nor we take them (saith he) from the hands of others, but of our Precedents or Ministers, but the clear Question will be, Whether Christ did with his own hand give to every particular person into his hand, the bread and the cup? And, Whether there were any words spoken particularly to every one in the delivery of them, as for instance, Take thou, Eat thou, Drink thou? For the first, Whether Christ did with his own hand deliver the bread and cup into the hand of every particular Communicant, viz. immediately? We must look still to the rite or custom used in the Paschal Supper; and if we consider that well, we shall see it probable, that the Pater-familias did not rise from his discumbency or posture of lying, to go to every particular person, or that every one came to his hand, for there might be twenty at the Table, and not all within the reach of his hand, nor do we find that Christ risen up, nor that they risen up to receive them. He said, Take ye, eat ye, Drink all of it; and though he might give the Cup to the next into his hand, yet his speech is general to them all, and so the bread and the cup passed in the Postcaenium, or Paschal Supper. Maldonate saith, He reached out the Maldona in Mat. 26. 26. bread sigillatim, but the cup he gave to the next, and he to the next; for, he saith, Luk 21. 17. Take this, and divide it among yourselves, wherein though he De emend. l. 6. Martyr. in 1 Cor. 11. 24. be mistaken in the cup, as not being the same with ours, ut supra, yet the rite and manner of distribution is very like to be the same in both: So Scaliger, that the Master first delivered the cup to the second, the second to the next, till it had passed through the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Table; and Jansenius saith, That he Jans. Harm. p. 895. gave to each particular his part, Aut patinam tradidit propinquioribus, or gave the plate or dish with broken bread in it to them that sat nearest, and then successively and in order it passed along: As also, saith he, he delivered the Cup, so that every Communicant had his part from the hand of Christ, either immediately or mediately. As for after times, and not long after, that of Justin Martyr is express, that when the Ministers had blessed, the Deacons did carry it and deliver it to the several Communicants, and did either put each part into each person's hand, or as I find in Clem. Alex and. Strom. lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the distributers do suffer or permit each person to take his part of the bread. There might be different Rites in several Churches as to this point, and of no great moment one way or other; but for all the Communicants sitting down at the very Table by companies, and their sitting and receiving the Elements, I find not in my simple reading in Antiquity, when Communicants grew numerous, and met in one common place to perform Divine Offices: but so did Christ and all other Paschall societies, which eat in chambers and houses, and as I shown you before, were not under ten nor above twenty of a company. Let then the Lords and his Disciples sitting at the same Table in that Ritual posture and manner then in use be holden as indifferent or appendent to the Paschall custom; for we shall never hit that pattern in all respects, because they sat at the Table while Christ blessed and broke the Bread, which we that have several Tables full do not, nor can do; and let the Disciples dividing among themselves, or handing both the Bread and Cup from one to another, be accounted indifferent too, and hardly and not conveniently imitable in our numbers, yea and not certain neither (though very probable to me) for if one, as Peter Martyr holds it so, yet another, as Martyr. in 1 Cor. 11. 24. Paraus in locum, saith, that it's not obscure out of the History, that when the Lord said, Take ye, Benedict●m & fractum panem singulis manu p●●rexisse, he reached the Bread to every person with his hand. Let us touch the other Question, Whether there were any words spoken to every one at the delivering into his hands; and here indeed we find nothing but Take ye, eat, this is my Body broken for you: Drink ye all of it, this is the Cup of the New Testament; and doubtless the whole Institution needs not to every single person be repeated, having been recited in the Consecration: Yet you know that in the form used in England, the Minister was appointed to deliver Bread and Wine into the Communicants particular hands, with a prescript form of words, The Body of our Lord, The Blood of our Lord, etc. and Chemnitius Examen. de praparat. ad coenam. the best Scholar of all called Lutheran, saith, that the form of applying the words of Institution to every Communicant, mihi maxime probatur, is best of all approved by him: And that in these words the Sacrament was delivered in the Church of old time, he calls in for witness Ambrose, who hath indeed these lib. 4. de Sac. sub finem. words, the Minister saith Corpus Christi, & tu dicis Amen, The body of Christ, and thou sayest Amen: And before this time Novatus distributing the Mysteries to every one his part, adjured them into his faction first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in stead of saying Amen, Histor. lib. 6. cap. 35. saith Eusebius: which Amen it seems every Communicant said when the Bread was put into his hand, as Justin Martyr saith, when the Minister hath finished his Consecration-prayer, all the people present Apol. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 makes acclamation to it saying Amen. I Eccl. Pol. lib. 5. p. 366. conclude with Learned Hooker, that upon the ground that Sacraments are particularly applying Ordinances, and we are dull and heavy-hearted, If [I Baptise thee] offend not, why should [Eat thou] offend any man? I conclude upon the whole matter, that what is most to the reverence of this Ordinance, and serves best to raise up and elevate the people's hearts, shall be followed by me. So much for the opening of the Rites or Actions used by Christ, or that are to be used by any Minister that shall in his Name celebrate this Ordinance, He took the Bread, and the Cup, He blessed or gave thanks, He broke, he gave: In which it is to be noted, that he did not recede from the then received rite or custom for both the Elements; and the rites are quite through the same which were usually and by custom at that present on foot in their Paschall Solemnities; and which is more, yet this Bread and Cup so blest and given at these Solemnities are not found to stand by any express command of holy Scripture, but were such as their wisdom had by custom made use of in this service, of that Bread and that Cup the Lord was pleased to make the Seals of his Body and Blood, as Hugh Broughton, our Learned Broughton in Dan. pag. 46. Countryman, observes. §. 10 §. 10. Of the outward Actions pertaining to the Communicants. Now I proceed to the other sort of outward Rites or Actions pertaining to the Communicants, which are these; He said, Take eat; He said, Drink ye all of it, as you may see in St Matthew, who was Myroth. lin Matth. 26. 26. present in the action, and as it is here. Forsan at haec sunt vetus formula, etc. saith Cameron. Haply that this was the old Rite, but in the Jewish Rituals that are now, as it is recited by Cameron in the Hebrew, and by Scaliger in Greek, it is somewhat divers. Scaliger de Emend. lib. 6. pag. 536. Thus every one that is hungry, let him come and eat, and whoso hath need, let him come and keep the Passeover. 1. Take ye: It is to be understood of taking in the hand, for it's not likely that Christ risen and put the Bread and Wine in every one's mouth, saith Beza Epist. 2. Beza, but as the Cup passed from the nearest to Christ to them more remote; so it's probable (saith the same Author) that the Bread also did. There is a great stir about the Communicants taking the Elements in his hand, not as though, if other wise, the Sacrament was a nullity, as Beza proves; for a Bezain Epist. 2. man may have no hands to take it with, but for the decency and significancy thereof: The taking in the mouth only being more like that of Bruits, which take their meat with mouth or beak as Chamier saith, than that of men; and there is a whole Chapter spent in reciting Antiquities for this taking in the hand, in Chamier, who saves me the labour to recite any of De Euchar. l 7. cap. ult. them to you, and this is all upon occasion of the Papists, who take the Bread into their mouths, and touch it not with hand, out of a too superstitious veneration Beza Epist. 2. of the Elements, as Beza notes: Nor do they of them that search out the footsteps of this custom rise any higher than about five or six hundred years ago. The signification of it is, the appropriation of Christ to ourselves, whom God makes ours by his gift, and we make ours by faith, even as truly as if he were put into our very hand. They that make Paraeus in lo. Taking and Eating divers Rites of divers significations, as many of our excellent Divines do, do tell us that there are divers degrees of faith, that by taking Christ we have propriety in him, He is ours: by eating his Body and drinking his Blood we have comfort and refreshment from him; and that he is first ours in claim, before he be ours in comfort; as first take, then eat. In the use of the brazen Serpent our believing was set forth by an act of our eye, Joh. 3. 14. looking up; but here 'tis set forth by an act of ourhand, retension or receiving; the promise of Adoption is made to our receiving Christ, Joh. 1. 12 and our faith must be a Christ taking, a Christ-receiving faith: Christ would be ours, else he would not have instituted this Christ-applying Ordinance: He came into the hand of murderers that slew him, that crucified and wounded and dying, he might be taken in the hand of thy faith; faith like the hand hath a faculty of working and bringing forth obedience, but like the hand again, it hath a taking and receiving faculty, which is the most excellent, the justifying act of faith, taking Christ. Take ye, is not a bare permission but a command, it's our duty, as well as our benefit, to receive Christ, and consequently not to receive him, is both sin and misery. §. 11 §. 11. Of Sacramental Eating and Drinking Christ's Body and Blood. 2. Eat ye, drink ye all of it: Christ speaks and repeats often Joh. 6. the eating of his flesh, and drinking of his blood, at which some of his followers took offence, conceiving him carnally and literally, which he told them were to be understood spiritually, ver. 63. There is a spiritual eating and drinking Christ his flesh and blood by faith only, which is extra-symbolicall or without the Sacrament, for that Doctrine was delivered a year or two before this Sacrament was instituted; and it is such, as without which ye have no life in you, ver. 53. which may not be said of all that never received this Sacrament; but that spiritual eating and drinking is here symbolised, as that flesh and blood is: For the understanding of which, let us neither be like the carnal Israelite that did eat Manna, and drink of the Rock, but neither saw nor tasted Christ in them; nor on the other side let us be like the Capernaites, Joh. 6. that had a gross apprehension of eating very flesh, and drinking man's blood, but rightly conceive the meaning thus: 1. The first and not the least thing is this, that This is the one and only Ordinance under the Gospel where eating and drinking are Sacred and Religious acts: for in all the world, among all sorts of men, friendship, fellowship, communion, are maintained and shown in feasting together, eating and drinking together; and our God never let his Church be without such an Ordinance, wherein he and his people might testify this fellowship and communion: In the Law there was not only a Lamb roasted, but in all their Shelamim or Peace-offerings, they that brought them had part to feast upon and make good cheer as at all their feasts they rejoiced before the Lord, God bidding th●m to his own Table to feed upon Sacrifices, for they that eat of the Sacrifices are partakers of the Altar, 1 Cor. 10. 18. & Rev. 3. ●0. I will come in and sup with him, and he with me: Thus God entertains his friends, invites them to eat and drink with him upon his own Sacrifices, upon Christ the great Sacrifice: It's God's own cheer, provided for such Abraham's as are the friends of God: What a favour and condescension of God is this! What honour and dignity is dust and ashes graced with, to sit together and feast and have fellowship with God in an Ordinance of eating and drinking the flesh and blood of this Sacrifice Jesus Christ! Nay, and further yet, It was a custom in Covenants making that the Confederates feasted, eat and drank together; therefore Birith the Hebrew word Covenant, may come of Barah to eat, and so still, and further it is implied that this is a Covenant solemnity, an eating and drinking of confederates together, God smells a savour of rest in the Sacrifice of Christ, and we eat and drink of that flesh and blood sacrificed unto God, and renew our Covenant with him, and he with us, by mutual feeling, he to be ours, we his. I am so taken up with this, that if no more be said, I should be satisfied, but there is more. 2. That Christ is full and perfect nourishment of the soul, both meat and drink; Joh. 6. 55. My flesh is meat indeed, my blood is drink indeed, fare beyond Manna, which yet was called Angels food, as the substance is beyond the type: sights may please the eye, sounds or airs the ear, but they are not so necessary as nourishment unto life; life cannot be maintained without nourishment; growing bodies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Hypocrates: growing Christians stand in need of much nourishment to bring them up to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the stature of a full Christ: decaying Christians stand in need of nourishment to repair decays: Every life, be it never so little must be nourished, so necessary is Christ to every Christian, and still more of Christ, for his meat is Christ, his drink is Christ. As nothing so necessary, so neither so sweet and pleasant, sights are pleasing to the eye, and smells to the sense, but nothing is so close and delightful as the meat and drink to the sense of tasting; Christ is sweet to faith, as meat and drink to hunger: There is no content comparable to the receiving of Christ. He is Manna, the best Bread and Wine, the best drink. The fruition of the joys of heaven is set forth by the pleasure of eating and drinking, Luk. 22. 30. That you may eat and drink at my Table in my Kingdom. It was experimentally said of Galeacius that all the delights of this world are not comparable to an hours enjoyment of Christ Jesus. 2. No act of ours could so well have signified the close and intimate union of Christ with a Believer: We may see at a distance, and hear and smell, but not taste nor eat nor drink; the meat and drink is concorporated into us, and is made flesh and bone with us, Job. 6. 56. He that eateth my flesh and drinketh my blood, dwells in me, and I in him: Christ must be present to the faith of a Christian, for we cannot eat and drink that which is absent. This union with Christ is real, though mystical, and it is lively drawn forth in this Ordinance, under the resemblance of eating and drinking: We hardly conceive, and hardly believe it, but when we see the graft live, we are sure it's knit; and we may be as sure of our union with Christ, by his spiritual sap of Grace which we find is in us. 4. This command, Take and eat, goes before the pronouncing of the words, This is my Body; Aquinas saith it is a Hysteron Proteron, but I shall not take his word, let's hear him speak that was present, an ear witness, an eye witness Matth. 26. 26, 27. Take eat, This is my Body; Drink ye all of it, For this is my Blood: what stands this For for, if drink ye, did not go before? This observation is noted by almost all Divines from Peter Martyr, and Mr Hooker makes use of it thus, That Christ is not present in the Elements, but in the worthy receiver: The order of the words shows it, first eat and drink, than it follows, for this is my Body, and this is my Blood: an ingenious observation that cuts the hamstrings of the Popish or corporal presence in or under the outward signs, as if it were a knife set in the Text to cut that intricate knot, that makes such a garboil in the Text: when you take and eat by faith, then is the Body and Blood of Christ present to you, but not latent and hidden in the Bread or Cup: The union of Christ is not otherwise with the Bread then as the thing signified with the sign, but it is with the Communicant, the Hooker. Eccles. Polit. p. 359. believer really, though spiritually; the sacramental signs do exhibit Christ, but not contain him under them, they contain not the grace which God bestows with or by them. §. 12 §. 12. Of Spurious Rites and Gestures. So have I opened to you the outward Elements, the outward Rites or Actions of this Sacrament, whether those of Christ, or of the Communicant, and these are genuine and proper, by which the Sacrament is suitable to the Institution; as for other Rites which time or superstition have introduced without example or command they are, adulterine and spurious, especially the adoration of the Eucharist upon opinion of the conversion of the bread and wine into the body and blood of Christ, which whether it be performed at the elevation or lifting up of the host by the Priest in the Mass, or at the circumgestation or carrying it up and down in procession in the streets, as is usual in Popish countries, is no better than abominable Idolatry, even by their own confession; For Costerus saith, That the bread-worship was the greatest Idolatry that ever was in the world. If the bread be not turned into the true and natural body of Christ, as (saith a learned man) Dr J. Burgess Lawf. of kneeling, p. 113. upon my soul it is not, and if the persuasion of Christ's real presence in the Eucharist, will by no means excuse their adoration from Idolatry, much less excusable is any Protestant who is persuaded of the contrary. As for other circumstances of the action, as the time, viz. at night, in the close of the Paschal Supper, the place an upper-room or chamber, Mark ●4. 15. The guest; twelve in number, Matth. 26. 20. The gesture which was discubiture or lying on couch-b●ds fitted to the Table, which the Jews were at the Passeover by custom fixed unto, as appears by the ritual, In other Scaliger. lib. 6. De emend. pag. 534. nights we sit or lie on couches, but in this we lie along. These, I say, are moveables, and not of the freehold of this Ordinance: Nor shall I say any thing of the D. Burgess, ubi supra p. 112. gesture, which as it was used in England hath been an apple of contention and much written pro and con. The Reformed Churches vary, some sit at, some about the Table, some receive this Sacrament passing by the Table in order, as in a Marah, as in the Reformed Churches in France, and I condemn them not; and for those Divines of the Reformed Churches that disliked our gesture used here in England, they did not many of them pronounce it simply unlawful, but inconvenient, because it was a gesture of adoration, and did not serve to pull the bread worship out of men's minds, nor was so suitable to this Ordinance, which is a Table Ordinance, nor to set forth that fellowship and communion, which is expressed in eating and drinking with our Lord, these were their reasons, and I do not know that I have any occasion to debate the point, but to leave it determinable by the Churches of God, as may be most suitable to the Decorum and nature of this Ordinance, for if I should, some of you might haply say, that I made a Funeral-sermon for meeting at Sacrament. Having laid open the parts of this Supper, let us upon the whole matter stand still a little and make Observation. CHAP. VII. Some Observations upon the precedent Discourses. §. 1. NOte here the simplicity of this high and excellent Ordinance, the feast is dressed out in plainness and simplicity, answerable to the simplicity of the Gospel, as the Apostle calls it, 2 Cor. 11. 2. Here is no outward pomp or ostentation, no stateliness to take the eye, for as gaudy attire becomes not mourning, so this Sacrament setting forth the passion and sufferings, the death and bloodshed of our Lord had not been suitable to him in his lowest estate and darkest eclipse, if it should have shined in outward lustre. It was Tertullia's Observation, Nihil obdurate, etc. nothing Lib. de baptism so hardens the minds of men, as the simplicity of the works, and yet the magnificence of the promise, that great and glorious things should be found under so plain a dress, as a rich diamond in a plain case, to the end that the eye of faith might be more exercised than the eye of the body, and that the spiritual and inward part might be looked after and intended, Is not this the Carpenter's son? was a great stumbling block: and so may the simplicity of the two Sacraments be to us. The Temple, Utensils and Service were rich and stately; Christ was prefigured in golden Types, But grace and truth came by Jesus Christ, Joh. 1. 17. But we have a better Covenant, and better Promises, Heb. 8. 6. And if that which is done away was glorious, much more that which remains exceeds in glory, 2 Cor. 3. 7, 8, 9, 10, 11, etc. but that was an outward, this an inward glory; that was in Moses face, this in the face of Christ; that the carnal Jew might see, this the spiritual Christian seethe; We saw his glory, Joh. 1. 14. or rather there the glory was veiled, But we with open face behold the glory of the Lord, 2 Cor. 3. 13, 18. The glory of their Ordinance was a stumbling block to them, for they rested in the cabinet, and looked not for the jewels; The meanness of our Ordinances are a stumbling block to us, for we look not for the treasure in such earthen vessels. God doth great things by poorest means, Jericho's walls fall at the sound of Rams-horns, the fiery sting is healed by a piece of brass, the sight restored to the blind by the use of spittle and clay; The figure in this Sacrament is poor, the thing signified heavenly and rich; the Seal is mean, the inheritance or estate is great, but why were the types so rich, and our memorial so poor? You know Spectacles are for divers sights, they had finer Spectacles, we better eyes; They had less spirit stirring in the Ordinances then, than we now; if their Tree had more shadow, we have more fruit. §. 2. Secondly, Take along with you always the Analogy, proportion and similitude between a Sacrament, and the thing of a Sacrament, between the sign and the thing signified. It's Austin his Rule, If Epist. 23. & alibi. a Sacrament should not have similitude and resemblance with that whereof it is a Sacrament, it should not be a Sacrament; and from this similitude or resemblance it is that the sign is called by the name of the thing signified, as the bread, Christ's body, the wine is called Christ's blood; The Rock was Christ, Circumcision called the Covenant; The Lamb called the Passeover; and in common speech, When we look on a Picture, we say, This is Caesar, this is Augustus, this is Hercules; nothing more ordinary. In the Sacrament this similitude is a similitude of proportionality (saith Bonaventure) consisting of four terms: You are most of you Arithmeticians, and you have a golden Rule, called, The Rule of Three, because three terms being given, the fourth is given; and this sets forth to you the Analogy of a Sacrament in four terms; As water in Baptism washes the body, so the Spirit by his grace, or the blood of Christ cleanseth the soul; As the bread and wine nourish and refresh the body, so the body and blood of Christ nourisheth and refresheth the soul: As by the hand we take, and with our mouth we eat and drink the bread and wine, so by faith we receive the body and blood of Jesus Christ; If you destroy the similitude, you destroy the Sacrament, as the Papists do by their Transubstantiation, for they destroy the Analogy: Thus the accidents of Bread and Wine, or the Species, do not nourish the Body (say we;) Nor the very Body and Blood of Christ doth not pass into bodily nourishment (say they) (for it was horrible to imagine it) therefore there is no resemblance, the similitude is destroyed, and so the Sacrament. §. 3. Thirdly, It is a most true, most firm and golden Rule, That a Sacrament out of the use appointed Chamier. de Luchar. l. 7. e. 4. §. 11. & l. 8. c. 3 Forbes. Hist. Theol p. 550. by God, hath not the nature of, nor is any more a Sacrament. It is not a Sacrament extra usum, out of the actual use. There must not only be Bread and Wine, but Blessing, and Taking, and Eating, and Drinking, or else to us there is no Sacrament; The Bread and Wine upon the Table are no Sacrament, but the eating and drinking of Bread and Wine; As in Baptism, the water is no Sacrament, but the washing with water is. The Papists confess this of every Sacrament, and of Baptism, but not of the Lords Supper, which for Transubstantiation-sake, which troubles the whole Scene, they hold to be a perfect Sacrament by consecration, whether it be received by the Communicant, yea or no, and this is the Doctrine of their Schoolmen, and Aquin. part. 3. Qu. 80. & aliis Scholasticis. all others of their confession; We appeal to the Text, Take, Eat, This is my body; It's so, being taken and eaten, and not otherwise, The remains of Bread and Wine are no Sacrament, it is the use which gives the reason and nature of a Sacrament, and when and where the use is not, the Sacrament is not. It's true in our vulgar speech we call it the Sacrament, as on the Table; as the beast might be called a Sacrifice before it was slain, being destined and appointed thereunto 1 Sam. 13. 9 Whitak. de●● acram. p 621, 624, etc. (as Whitaker saith) but it is no Sacrifice till slain and offered; nor was the Lamb a Passeover, but as it was eaten and roasted; so a mere stone, is a stone, wheresoever it be, but not a boundary, but in the use; and an earnest is money, but not an earnest, except taken upon agreement; Bread and Wine are Elements, but not a Sacrament, till all the Rites and Actions be observed, which God hath appointed, viz. in the participation and use, 1 Cor. 10. 16, 17, 18. The Cup of blessing and the bread, are the Communion of the body and blood of Christ, being partaken and received, not else. There is some kind of Argument urged against this Rule from the reservation of the Bread especially, and of the Wine, which is read of in Antiquity, and that was either private reservation, when the Communicant carried home the Bread, and kept it in his chest for his private use to eat of privately, or else it was by the Ministers to give to lapsed Christians in time of extremity or sickness that were debarred of public participation: The first is mentioned Cypr. de lapsis. by ancient Authors, and by some commended, as Ambrose de obitu. satire. Nazian. Epitaph pro sor. This is excused by Jewel against Harding; As in time Forbes Hist. Theol. p. 553. Col. 1. of persecution, when Christians might be deprived of the public Ordinance, and by others on other grounds. Burgess of knealing. The other hath one only ex●mple in true Antiquity, and that is Serapions' case, Euseb. Histor. lib. 6. cap. 34. and is excused by Chemnitius, as if Chem. de coena. Examen. p. 93. it was to oppose the Novatian opinion, of not restoring the lapsed, though penitent unto the Communion of the Sacrament; Of both these, I see no clear warrant in the Institution of Christ, and therefore say with Cyprian, Non quod al●quis ante nos, etc. We are not to look what any hath done before us, but what he did and commanded that was before all, even Jesus Christ. §. 4. Fourthly, It is the people's right to receive the Cup as well as the Bread, Drink ye all of it, Matth. 26. 27. Moulin Buckler p. 529. They all drank of it, Mark 14. 23. As often as ye eat this bread, and drink of this Cup, saith Paul, 1 Cor. 11. 26. Nothing more plain, and yet whether it be the ambition of the Priests, that would exalt themselves above the people, or whether it be the fruit of Transubstantiation, or both, this Cup is taken from the people in the Roman Churches, but it was not taken away by public Decree, till the Council of Constance, Anno 1416. since which time there was great petitioning to the Council of Trent, for the Cup, but Chem. Exam. de coena. p. 134, 135. Concil. Trid. Sess. 6. they referred it to the Pope, in whose hands it lies, and it seems will lie, till God put another cup into his hand to drink. And so you see that that Council of Constance that burned John hus and Jerome did let out the blood of good Christians, and shut up the blood of Christ from them. I conclude, Let us follow that which is simplest and purest according to Christ's Institution, and neither superstitiously reserve, nor impiously mutilate the holy Ordinance. CHAP. VIII. Of the Real Presence. NOw I draw on to the Anatomy of the viscera, the entrails and inwards of this Ordinance under the outside, whereof if you take off the cover, you shall find such cheer as never was in any other feast, This is my body (saith Christ) which is broken for you (saith Paul) Which is given for you (saith Mat. 26 26, 27 28 Mark 14. 22, 24. Luk. 22. 20. Luke) This Cup is the New Testament in my blood (saith Paul) Which is shed for you (saith Luke;) Or as Matthew and Mark, This is my blood of the New Testament, which is shed for many, for remission of sins, saith Matthew, which is shed for many, saith Mark, which is shed for you, saith Luke. And all these together are my Text at this time. §. 1. In this Sacrament, Mirificè lusit Satan, saith an excellent Author, Satan hath played his pranks, and Chamier. de Euchar. l. ● c. 1. §. 1. tried conclusions upon Divines, how he could infatuate and make them mad, such cartload of perplexities, alterations, absurdities, and wild fancies have they been possessed with in the agitation of this point, and discussion of these very words, which as a Reverend D. Rainolds Medit. Divine saith truly, are clear and easy to a spiritual ear or mind, it is the carnal fancy that perplexes all, and corrupts the Text, which had been clear, if the water had not been muddied with dirty hands: so Nicodemus understands Christ carnally in matter of Joh. 3. Regeneration, and talks of entering again into our mother's womb: So the Disciples of Cap●rnaum understand that excellent Doctrine of Christ, John 6. about eating his flesh, and drinking his blood; of the very Cannibal eating of man's flesh and blood: The very antidote he gave them would serve here, John 6. 63. The words that I speak, they are spirit, and they are life, that is, their spiritual meaning is lively, and if we could agree on this, than we should give our Hooker. l. 5. p. 359. selves more to meditate with silence what we have by this Sacrament, and less dispute the manner how, for this heavenly food is given for satisfying empty souls, and not exercising our curious and subtle wits; for it often comes to pass, that curious sifting and disputing Hooker. Eccles. Pol. l. 5. p. 364. too boldly chills all warmth of our zeal, and brings soundness of belief into great hazard. §. 2. The words have been and are interpreted in divers senses, the most notable I have observed to be five, I Hooker speaking of Ancients, lib. 5. pag. 362. say the most notable for there are more. 1. That Christ is present in this Sacrament by his efficacy and power, to realize and exhibit virtue to, and by the Ordinance, Nec ullo modo se absentat divina Majestas a Ministeriis. Cyprian. de Caena, and other Ancients. 2. That Christ his very body is present with, or in or under the outward elements, as the Consubstantiatists, or Lutheran saith. 3. That Christ is really present, but modum nescimus, we know not the manner how, and in this dark some of our learned men spoke of late, to what intent they best knew. 4. That there is a real turning of the substance of Bread and Wine into the very substance of Christ's Body and Blood. Thus the Papists or Transubstantiatists. 5. That the Bread and Wine are sacramentally Christ's Body and Blood, or the memorial thereof, symbolically representing and exhibiting to the faithful Christians, himself, and so say We. §. 3. And yet all parties in their difference profess themselves clear, and that they follow the true, naked and literal sense in their judgement. Chemnitius that learned Examen de Eucbar. p. 65. Col. 1. Luther an professes, That he embraceth that sense which holds the true and substantial presence of Christ in the Supper, which the words in their proper, and genuine, and usual signification hold forth. The Papist professes, That he hath the very plain letter of the words, and the sense literal; So fare as Lapide, I know not whether with more confidence or impudence saith, That if God ask him at the day of Judgement, why he held so, he will confidently say, Tu docuisti, Thou hast taught me. We are as clear, Vide Lee in Annot. in loc. that we follow the true proper literal sense, and that saith a learned man, Upon my soul, there is no such D. Jo. Burgess, Kneeling at Sacrament. p. 113. turning of the Bread into Christ's Body, as the Papist affirms. §. 4 §. 4. This is my Body. I shall open the words severally, This is my Body, about which there is the greatest heat and quarrel. In the Rite of the Paschal Supper, when the bread Cameron. Myr●thec. in Mat. 26. Sc●●iger. de Emend lib. 6. pag. 536. was given, there was a solemn signification put upon it, This is the bread of affliction, and our Saviour transferring that bread into his Supper, gave a new signification, This is my body; In the first Rite there was no turning the substance of bread, nor yet in this second. Mouliu Bucklet p. 471. For our clearer understanding, we must constantly hold these two things: 1. That Christ gave bread. 2. That this bread was his body. First, Christ gave bread to his Disciples at this Supper; for that which he took, which he blest, which he broke, was bread, He took bread, and that he gave, saying, This is my body which is broken for you; for the bread was broken as a sign that his body should be crucified, and bread the Apostle calls it after consecration, thrice in this Chapter, vers. 26, 27, 28. and 1 Cor. 10. 16. The bread which we break, and ver. 17. We are all partakers of that one bread, and he calls it so, not because it was bread before, for he might so have called it wheat; a man might be called a boy, ripe wine verjuice, but because it is so, except all our senses be put out and extinguished with the bread. Secondly, This bread is Christ's body; What body? Even his own natural body, which is given for you, Luk. 22. 19 which is broken for you, as in my Text; What blood? Even that which is shed for you, Matth. 26. 28. Luke 22. ●0. But how can this be, it's impossible that bread while it is bread, as we have proved it is, should be Christ's body, or wine, while its wine, should be his blood? It's very true, that it is impossible, Disparatum de disparato non proprium praedicatur, therefore we must seek for a possible Calvin. in 1 Cor. 11. meaning, and of necessity conclude with Calvin, Sacramentalem esse locutionem, that it is a sacramental form of speech, the sign bears the name of the thing signified, as in vulgar, and in Scripture language, for in Scripture both signs figuratively representing, or sacramentally sealing, do bear the name of the things represented or sealed, as ●en. 40. 12. The three branches are three days, vers. 18. The three baskets are three days, Gen. 41. 26. The seven ears of corn are seven years; the seven kine are seven years. Ezek. 37. 11. These dry bones are the whole house of Israel. Dan. 2. 38. Thou, O King, art this head of gold, Dan. 7. 17. The four beasts are four Kings. Gal. 4. 25. This Agar is mount Sinai. Revel. 17. 9 The seven heads are seven mountains: So in sacramentals, Circumcision is called the Covenant, Gen 17. 13. And a token of the Covenant, v. 11. And a seal of the righteousness of Faith, Rom. 4. 11. The Lamb is called the Passeover, Exod. 12. 21. The Rock was Christ, 1 Cor. 10. 4. and in this Sacrament, This Cup is the New-Testament; What shall we require further, the form of speech is plain, a child may understand it? And it is without example in all Scripture, that the sign should be, or be changed into the substance of the thing signified; and which is further to be said, The Hebrew Tongue, or the Syriack, in which Christ spoke doth not use in this form of speech any copula of subject and predicate, either is, or signifieth but sometimes, and not always a Pronoun, as in these places by me cited in the Old Testament; There is no [is] nor other Verb, but thus the seven ears of corn, they seven years, the four beasts, four Kings, which when Cameron. Myrothec. in Mat. 26. Moulin. Buckler p. 478 they come to be translated into Greek or Latin, than the idiom of the language requires it, and saith [is] The Rock was Christ, and so in the present case, Ho lach ma, this bread of affliction, that is, This is the bread of affliction. §. 5 §. 5. This Cup is the New Testament in my blood. I proceed to the next part, This Cup is the New Testament in my blood; or, This is the blood of the New Testament, where the contenders are a little cooler, and must perforce allow a Trope or figurative speech; for the Cup sure is not changed into a Covenant or Testament, nor the blood of Christ neither, nor the wine; The cup is not put for the blood of Christ, for than it would be thus, This blood is the New Testament in my blood, a pure non sense, that Papists cannot salve without invention of two bloods, but the cup is put for the wine; This wine is the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ratified in my blood; The wine represents, and by representation is the very blood of Christ, which confirms and ratifies, God's Gospel-covenant, or the New Testament, bequeathing to believers the Legacy of remission of sins in Christ, for that Christ gave wine, and not very blood in the cup, is that which Matthew and Mark say, Matth. 26. 29. Mark 14. 25. I will drink no more of the fruit of the Vine; Peri Haggephen, was the word signantly used Stegman. disp. 51. p. 593. for wine in the Paschal Rite, The fruit of the vine. That Climax and Gradation of Luther is pleasant, The Cup contains the wine, the wine exhibits the blood of Christ, the blood of Christ ratifies and confirms the New Covenant, the New Covenant promiseth remission of sins: Therefore the drinking of this Cup, applies, seals, confirms to believers the promise of remission of sins; And the allusion is excellent, as Cameron in Mat. 26. 27. the Apostle observes, Heb. 9 20. out of Exod. 24. 8. that Moses said, This is the blood of the Covenant which God hath enjoined you; for all covenant with man fallen is sealed with blood, that, under the Law with typical blood, this, of the Gospel by the very blood of Christ; For without blood is no remission, Heb. 9 22. And of this Covenant-confirming blood of Christ, this wine is the lively representation or memorial. The particulars thus cast up, are summed up into this total, as the sense and meaning of this Ordinance: §. 6. First, This bread is my body, this wine is my blood, as representations and memorial of my body broken, and my blood shed, figuring and signifying my death and suffering for you, but this is not all, for God doth not feed us with empty shows and void figures only representing, as the footstep in the snow the foot, or the picture of Hercules represents Hercules; This would bring the Sacrament to a Socinian emptiness, as a matter of our duty only, not as of Gods conferring any benefit upon us; This is more like the Sign of a Shop, than the Seal of a Deed, and would rather serve the eye, than refresh the soul by eating and drinking, as meat and drink. Therefore. Secondly, This Bread is my Body, This Cup is the Calvin. in 1 Cor. 11. New Testament in my blood, as Pledges, Seals and instrumental means of exhibition, solemnly Pe●. Martyr. ibid. H●●aker. Eccles. Pola. p. 359. Paraeus in 1 Cor. 11. conveying, though symbolically to the faith of a believer, Christ himself, for union and communion, and the benefits of his death, remission of fins; as the pledge confirms the contract, the Seal passeth or conveyeth the estate, by which we are as truly partakers of Christ Jesus, if we receive by faith, as we are partakers of bread and wine for nourishment; this is a high signification and use, it's full, and rich, and comfortable, and this I prove by that of the Apostle, wherein I rest as a full explication of the phrase in hand, 1 Cor. 10. 16. The Cup of blessing which we bless, Is it not the Communion of the blood of Christ? The bread which we break, Is it not the Communion of the body of Christ? Here is Participation, Communion; and he saith, Is it not, Is it not? As a known and received truth amongst Christians, and with this I content myself, as clear and full against all contenders and gainsayers. As for the Ancients, I refer you to a whole Parliament of them, called together, and voting down Transubstantiation. Crakanthorpe Defence. cap. 73. against that unhappy man, the Archbishop of Spalleto, who had before his last revolt said, Omnes Patres, All the Fathers are against the Real Presence, but he unsaid it again afterward to his Justin. Apol. 2. loss. Justin Martyr calls the bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Bread over which thanks were given. Irenaeus the very same. Tertullian and Origen prove, That Tertul. l. 4. contra Marc. ●. 40. Origen. Christ had a true body, against the phantastics, because the bread is a figure and sign of a true body. Hierom calls it a representation; and Austin is Greek Fathers call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dionysius. Basilius. Theodores. totus Calvinianus in the point: There are rhetorical flourishes, hyperboles, and high expressions sometimes to procure honour to the Ordinance, or quicken up the Communicants, but in judgement they are with us, Crakantherp Defence. cap. 73. §. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lingua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chry. hom. 82. in Matth. sanguinem sugimus Cyp. de caena, and such hyperboles, etc. So much be spoken for the explication of the words, which are so ravelled and perplexed by contrary senses. CHAP. IX. Of the Inward thing signified or represented in this Supper. I. What is presented to the Believer. NOw we shall proceed to open to you what Christ presents unto and sets before the faithful in this Supper, and what the faithful do receive in the right use thereof. For the first, There is here presented and set before you in this Supper, 1. Christ himself sacrificed for you, with the fruits and benefits of his death, or of the sacrifice of himself. 2. The New Testament or the New Covenant, confirmed and ratified by his Blood, with the contents of that Covenant, viz. Remission of sins, and other benefits by consequence flowing from it. §. 1. 1. Here is Christ himself sacrificed for you, with the Fruits and Benefits accrueing from his death, presented and set before you: The efficacy of his Hooker Eccl. lib. 5. pag. 360. Body and Blood is not all that is here presented to be received, as is consist by the true Protestant Churches of our Confession, but first and principally Christ himself; as the influence of heaven is in plants, beasts, men, but there is not such a thing only here set forth, but a Divine and mystical Union with Christ himself; for here is a participation saith the Apostle, of the Body and Blood of Christ, who is exhibited, as really and truly present, not opposing real to spiritual, but to chimerical or fantastical, nor intending his presence in the Elements, as contained in them, but to the faith of the receiver, who hath union with him. The very Body and Blood of Christ, that Body which was fastened Peter Martyr in 1 Cor. 11. 24. Calvin in 1 Cor. 11. 24, 25. to the Cross, that Blood which was shed was a Sacrifice, as offered up to God, is meat and drink, as offered unto us; and therefore our Divines say, that Christ is truly and really, but yet spiritually, given to us, as he was given for us. This is my Body which is broken for you, given for you, saith the Text, and that which was given for you, is given to you: He was given for you in the Sacrifice, he is given to you in the Sacrament, with those blessed fruits and benefits that flow from his Death. §. 2. 2. Here is presented to you the New Testament, a Covenant ratified and confirmed in his Blood, with the benefits and privileges thereof. It is called New, either from the excellency of it, as the word New sometimes signifies, or for the durableness and perpetuity of it, as the Apostle explains it, Heb. 8. ult. in opposition to the Old made with Israel, Cameron in Myreth. Matth. 26. which was to determine and vanish away as to the form of dispensation. This Covenant is, That God will be our God, and we shall be his people: That he will forgive our iniquities and remember our sins no more, etc. and the Blood of Christ is the sanction of this Covenant, for without Blood is no remission; the blood of Christ is the Seal which ratifies the truth and validity of this Covenant: The Wine in this Sacrament represents that Blood of Christ, and is not so properly a Seal confirming the Covenant in itself, as conveying the comfort and participation of it unto us; or if you will, it is a Seal of Remission of sin to us, which is an Article of the Covenant that is sealed by the Blood of Christ, and therefore it is said, This is the blood of the New Testament which is shed for many, for Remission of sins. §. 3. And so you have here presented to your Faith Christ himself sacrificed for you, the New Covenant confirmed by Christ's Blood shed for the pardon of sins, which are the highest and most glorious things of God's gift to mankind, who hath in the dishes of this outward Sacrament set before you such good cheer to feed upon, as all Sacrifices under the Law and Feasts were but the mere shadows of. Take heed of thinking meanly of the furniture of this Table: God hath no better provision to set before a sinner, than his Son's flesh and blood, and his Covenant of grace sealed and confirmed: our Socinian likes not this, that word, My Body broken for you, my Blood shed for remission of sins, makes him bestir himself to turn off the Body broken to the bread, and the Blood shed to the wine: and so you see two extremes, the Papist turns bread into Christ's Body, and wine into Blood; the Socinian on the other hand, that which is spoken of the Body puts off upon the bread, and that of the Blood upon the wine, that the death of Christ might not be a proper Sacrifice for us. §. 4 §. 4. II. What the faithful do receive in the right use of this Ordinance. What the faithful do receive in the right use of this Ordinance? and this is easily answered: For as guests at the Table receive the meat and drink set before them, so having seen what God presents to them, we shall easily find what they receive at this Table, and that is, 1. The faithful communicant receives Christ himself, or his Body and Blood: Faith is a receiving of Christ himself, we cannot receive the benefits that come by him without receiving of himself; as in Marriage the consent is, I take thee, not I take thine, and yet this is consequent, upon that, our union with Christ is strengthened and more closed; and this union with Christ is one of those great mysteries, Eph. 5. 32. resembled by man and wise, who are one flesh, though a thousand miles asunder; and as she is under covert, and free from arrest of Law for debt, so a Believer by his union with Christ is under coverture, and the curse and condemnation of God's Law cannot touch him: or as members knit, or branches united to the tree, receive influx of life and spirits from the head and root, so Believers united to Christ by his Spirit receive influences and spirit and life from him by virtue of their union, I in them, saith Christ, Joh. 7. 23, 26. The inhabitation of Christ in his people, seems to be expressed by their eating and drinking of his Body and Blood spiritually, and that inhabitation cannot be without a presence of him; such as his inhabitation is, such is his presence, both real, and yet both spiritual, he dwells in our hearts by faith, Eph. 3. 17. §. 5. 2. The faithful communicant receives the confirmation of that Covenant which is his only comfort. He takes hold of the Covenant by the Seal of it, the Blood of Christ, the several articles whereof, as that God will be our God, and that in Christ, he will forgive us all our sins, etc. are particularly sealed up for our better evidence and peace and security, that we may be enabled to make a personal and particular claim of the benefits and privileges of it, which are called The unsearchable riches of Christ. §. 6. And from hence, ver. 12. the receiving of Christ himself, and of the Covenant made in Christ and confirmed in his Blood, doth follow that which is usually said to be the benefit of this Sacrament, the strengthening, refreshing, sustentation of the soul by those graces, comforts, hopes, which flow by consequence from Christ or the Covenant, so that whatsoever a man may expect for bodily strength or reparation from bread and wine, the like he may expect from Christ or the Covenant for his soul; life maintained, graces quickened, deadness enlivened, resolutions enabled, hope erected, faith strengthened, lusts subdued, which follow by consequence upon our union with Christ, and our interest in the Covenant, in the sense of which when a Christian walks, he is in a good frame and posture of spirit. CHAP. X. A Exhortation from the premises. FRom what hath been said upon this point, I would possess you with four things. §. 1. I. That you hold fast and stick to the true sense and right meaning of these words, This is my Body. This is the Blood of the New Testament, which hath been so perplexed and depraved by superstition, and the vanity of humane inventions, especially since the rise of the Schoolmen, whose itch of Disputation hath bred such a scab, that there hath been left no soundness in the place, which hath been tortured with such Convulsions, Distortions and Absurdities, that the sense, which to a chaste and simple ear is easy and smooth, hath been raveld into knots inextricable; and this Text of all other hath suffered infinite injuries, and been made the stage of impudent fooleries, which have brought and buried out of sight the true meaning of them, and made our Saviour that used to speak vulgarly and easily, to delude the senses, amuse the reason, nonplus the faith of sober Believers. And though it be truly said, The sense of Scripture is the Scripture, and that the right understanding of these words, carries you in a right line, to the nature, use and benefit of this Or inance, yet let me say this more to you as English men, That the true meaning of them hath been conveyed to you by the blood of your own Martyrs, who in Q Mary her days, were most of them put to the test upon the point of Real presence of Christ in the Sacrament, and bare witness against it, and I do believe that if Popery do ever make another attempt upon you, it will play upon you with his battery at this place. §. 2 §. 2. Extremes about Christ's Real presence, and the middle way held by the Churches of our Profession. The Churches of our Confession have warily and justly avoided the extremes on both sides. 1. The first extreme is that which some did fear in Zuinglius and others at first, and yet is unjustly charged upon us by many, viz. That the Sacraments are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, naked signs, empty figures and shadows, merely representing the death of Christ, as the Picture of Hercules resembles and represents Hercules, which we disclaim, and leave it to Socinianizing spirits, and other Levellers of Divinity; for we are taught that Sacramental signs are more than mere representing signs, being Seals which do confirm and make over unto us the spiritual benefit which they represent and exhibit, also they are signs which God commands us to use, and in their right use he confers upon us the benefit, as the Seal passes a Right to the Estate promised and conveyed, as the Apostle saith, Rom. 4. 11. He received the sign of circumcision, a seal of the righteousness of faith, and 1 Cor. 10. 16. The cup of blessing which we bless, is it not the communion of the blood of Christ; The bread which we break, is it not the communion of the body of Christ? not representation only, but communion or participation also; for the picture of a loaf of bread feeds not the hungry, nor doth the Ivy-bush refresh the weary, and therefore there is not only a representation of the body of Christ broken, by the breaking of the bread, but Take and eat and drink, which denotes participation of the body and blood of Christ. 2. The other extreme is twofold: 1. That the very body and blood of Christ is, as it were, moulded up with the bread and wine, or hidden under them, which is the sense of the Consubstantiatists or Lutheran Churches; and this, though it be too gross an opinion, yet is not liable to so many monsters, and incompresensible absurdities as the other, which is, 2. That the bread and wine cease to be, and are evoided, being turned or change, the substance of them into the very substance of the flesh and blood of Christ, which is hidden under the species or outward accidents of bread and wine, a monstrous Paradox, holden stiffly by the Transubstantiatists or Papists. The middle way holden by the Churches of our Confession, is, That the outward Elements do represent as Signs and exhibit as Seals and moral Instruments to the faith of the receiver, the very Body and Blood of Christ sacrificed, as spiritual repast for our souls and spiritually given and taken, but that they continue not as incorporated with them, nor are converted into the very natural Body of Christ, as locally or corporally, there to be received by the mouth of the receiver. We hold a difference or change of bread and wine blessed, but it is a change of signification not of substance, a relative change, not real, a change in regard of use and esteem, not of their natural substance, as the wax, now a Seal to a Conveyance is wax still, but not a Seal, not of that value till now; all the Rhetorical flowers used by the Ancients reach no further, if they do, we cannot keep them company: We hold that the Body and Blood of Christ is really, that is, truly exhibited and present to the faith of the receiver; and we might express the real presence, as real is opposed to imaginary or chimerical, were it not for caption and misunderstanding; none of ours denies the Body of Christ to be really, though spiritually eaten by a Believer; nay it is immotum axioma, whatsoever is eaten, in that it is Forbes p. 53●. eaten, it must be present; no man can eat a thing that's absent, but the presence with or under the Elements is one thing, and the presence to the soul and faith of a Believer is another: We know no union of Christ's Body with bread and Wine, but with his members, which is real and mystical, not real and corporal; therefore Christ saith, Take eat, before he say, This is my Body, as if it were his Body to their faith, not as in the outward Element. §. 3 §. 3. Arguments for the Protestants sense of the words, This is my Body. For attestation of this sense, many Arguments may be mustered up together. 1. Compare one part of this Sacrament with the other: This cup is the New Testament in my Blood, that is by Metonymy, the Seal of the New Testament, but not the New Testament itself: so, This is my Body, that is the Sign and Seal of it, but not itself. 2. Compare the one Sacrament of the Gospel with the other: In Baptism the water is water without real alteration, so here the bread is bread, the wine is wine, not changed into flesh or blood. 3. Compare the Sacraments of the Old Testament with the New: Circumcision is the Covenant because the Sign or Seal of it, the Lamb is the Passeover because the memorial or sign of it, so the bread is my Body, the wine is my Blood in the same form of speech. 4. The Language in which our Saviour spoke, had no other property of expression, there being no word for [signify] but [is] in stead thereof, as Learned men say; and its certain the Scripture in both Testaments, Hebrew and Greek, uses the same form in a hundred places, giving the name of the thing signified to the sign, as hath been shown, as the seven ears of corn are seven years. The dry bones are the house of Israel. The seven Candlesticks are seven Churches, etc. 5. The words, This is my Body, are not proper in the Lutheran sense, no more than to say, This Cloak is Peter, because Peter is in it: nor in the Popish sense, except the Body of Christ be there before the words be pronounced, This is my Body, which should rather be thus, Let this be my Body; as God said, Let there be light, not This is light, for it was not light before. 6. The spiritual benefit which is eating and drinking Christ's Body and Blood by faith, is no less in our sense, than if there were his very flesh, for Christ saith, The flesh profits nothing, Joh. 6. and the Papists hold that the eating of Christ's flesh by wicked men profits nothing, except besides the Sacramental, there be a spiritual feeding upon Christ, which we affirm. 7. The Apostles understood these words as we do, and as the Hebrews had ever understood the same expression for form in the Old Testament, else they would have been amazed and startled at it, and have asked some question as they were inquifitive enough in lesser matters, but they saw Christ fit at table, and eat and drink first himself, and therefore could not be ignorant of their meaning. 8. The Capernaite Disciples, Joh. 6. having taken offence at those frequent expressions of eating Christ's flesh and drinking his blood, understanding them carnally, were answered by Christ himself, The flesh profits nothing, The words that I speak are spirit and life, as if he himself would give the interpretation. 9 The Apostle thrice in this Chapter following calls it still bread after consecration, as also in the Chapter foregoing, and surely he that never before did, would not delude the senses of his Disciples in this Ordinance; and himself calls it wine too, Matth. 26. 26. I will not henceforth drink of this fruit of the Vine, which is the Periphrasis usual among the Jews for wine. 10. The remembrance of Christ, the showing forth his death till he come, do import the absence of his Body, which the Scripture tells us, ascended into heaven and there is contained, in lieu of his corporal absence he sent the Spirit to abide for ever as another Comforter: Memorials and monuments are of things absent. 11. For the Ancient Fathers they prove against the Marcionites, that held the Body of Christ to be merely fantastical, That it is substantial, because the Elements of bread and wine are substantial, which was no good argument, if only the accidents or shadows of the Elements do remain; and all along downwards they call the outward Elements, symbols, Forbes p. 561. types, figures, signs of Christ's Body, until about the year 1215. when subtle and superstitious Disputes grew hot about the presence of Christ in the Sacrament, which occasioned Innocent the third to introduce both name of Transubstantiation and thing, not before openly heard of, and so as a Decree of the Lateran Council, vented it as a point of faith, since which time the Council of Trent hath confirmed Sess 13. ca 4. the Decree, and the word, as most fit and proper, which are the rotten, yet the best props upon which Transubstantiation doth stand at this day, being upon the first birth of it, as I said even now, opposed Forbes p. 609 col 1. by the Waldenses, and afterward by Wicliff, and those that followed them, and shall be opposed by all Orthodox, till that Dagon fall. §. 4 §. 4. Why the Error of Transubstantiation is to be rejected with utmost detestation. II. To reject with utmost detestation the impossible and incomprehensible Error of Transubstantiation, and corporal presence, by which Doctrine a silly Priest doth that which all the Angels cannot do, and that is, Make his Maker, as they call the Host; and people do devour their God, and yet they justify it by God's omnipotency, that God is able to effect it, which is no better an argument than the Turks may justify most of the fooleries of their Alcoran. There are two grounds for the rejection of this abomination. 1. The Idolatry and Sacrilege which doth ensue upon it, and that is the adoration and worship of the Host, a piece of bread, and the mutilation or maiming of the Sacrament by bread only, and the propitiatory Sacrifice of Christ himself in the Mass, who was once only offered up to God upon the Cross, all which are the issue of this Error. 2. The monsters of contradiction and absurdity to sense and reason which follow thereupon. It was begotten by feigned miracles and fabulous Legends, and is the mother of blasphemies and inextricable absurdities, which set faith itself on the rack, and which though they would seem easily to blow away, yet by their straggling it appears they strive with that they cannot master. The point of Consubstantiation hath brought forth a grand absurdity, maintained by some Pseudo-Lutherans, the Ubiquity of Christ's Body in all places. But this of Transubstantiation surpasses all, as I show thus, 1. Suppose Christ sitting at the table with his Disciples, and eating this bread and drinking this cup first, as the custom at the Paschall Supper was, and as the Papists generally, and the Father's hold, and we deny not, because the Scripture seems plain for it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Matth. 26. 19 Henceforth I will not drink of the fruit of the Vine; supposing, I say, this, How is it possible or imaginable that he should eat himself? or how can he sit at table, and yet be in the mouths of his Apostles? Was he at the same time in his Apostles mouths or stomaches, while he sat and risen from table, and discoursed those three Chapters of John 15, 16, 17? or while he sweat that Bloody sweat in his Agony in the Garden, etc. a monstrous impossibility! 2. It's Impossible to make that which was before existent and in being: Can a father beget a son that Chelling. p. 70. is already begotten? Can an Architect build a house that is already built? Can the body of Christ, which is before the conversion of the bread, be made or produced by the turning of bread into it? Can he that was conceived by the holy Ghost born of the Virgin be made by pronouncing of four or five words? If ever delusions were strong, these are, Nam factum facere & factum infectum facere, are equally impossible. 3. They say that the substance of bread and wine is avoided, and that only the accidents remain, so that there is length and nothing long, breadth and nothing broad, thickness and nothing thick, whiteness and nothing white, moisture and nothing moist, sweetness and nothing sweet, that is, a long, broad, thick, white, moist, sweet Nothing. The Priest pours out nothing but lines and colours, when he pours out the wine, for these accidents of bread and wine are not in the bread, because that is avoided and vanished, and they are not in the Body of Christ, as themselves say, and yet it is plain this bread and wine do nourish the body, and is the body nourishable by mere accidents? Can there be plainer contradictions? 4. Can the same body at the same time have his just dimensions, distance of parts, symmetry, proportion, as the Body of Christ hath, and yet not have these, because all parts? yea the whole Body of Christ, say they, are in one and the self same point or crumb of bread. 5. Can the Body of Christ which is much greater be wholly contained in a wafer or piece of bread, in his full dimensions, and that as many times as there are points, crumbs, drops in the bread or wine? 6. Can the bread be turned into the very Body of Christ, and yet not anything of that bread become anything of Christ, nor the matter nor form nor accidents of bread be made either the matter or form or accidents of Christ? 7. Can the same thing, as Christ's true Body, at the same time be wholly above itself, and wholly below itself, within and without itself? can it be moved, and yet be still? be carried from one place to another, and yet not move? be brought from heaven to earth, and yet not come out of heaven? who then can assure me that when he hung upon the Cross, he was not walking somewhere else, crucified and not crucified, eaten and not eaten, alive in one, dead in another place, as in case the Apostles celebrated this Supper while Christ was in the grave. 8. What dishonour do these men render the Body of Christ obnoxious unto, to be eaten by wicked men, by bruit creatures, by mice, by other vermin, to be cast into some unclean place? for so long as the form of bread remains, so long the Body of Christ is there, though it be in the mouth or belly of a mouse, saith Alice and the rest of the Schoolmen, who do one where or other acknowledge the most of these monstrous absurdities, and go about to heal and salve them. I surcease from raking further into this ingrateful sink, whose name Transubstantiation is but of yesterday in comparison, and which dishonours the Body of Christ into a monster, destroys the nature of the Sacrament, and fills the world with dreadful contentions and broils; and let us but observe, 1. What grievous impositions the Romanists lay upon the faith of them that are devoted to her communion. 2. What contradictions and absurdities the common people do ignorantly and implicitly believe. 3. What strong delusions even to believe lies God gives up Learned men unto, that refuse the simplicity of the truth for interests and politic ends! 4. What a mercy of God it is to deliver us from that tyranny, which leaves us no other choice, but to swallow and digest such impossible things, or to be sacrificed in flames; and the Lord forbidden the re-entrance of that Religion among us, which in all likelihood will cost us our souls or our lives. §. 5. III. Having past the most rugged and craggy part of my way, now we shall have a sweeter and smother way; and the third thing that I commend to you is, To keep fixed your eyes and hearts upon the inward of this Sacrament, which Christ himself doth anatomize and unfold to you, saying, This is my Body, This Cup is the New Testament in my Blood, teaching all Ministers to explain the outward Ordinance what it means, and all communicants to set their hearts upon it; for as the Parchment and Wax are little worth, but the Estate conveyed, so the Bread and Wine do but convey by their use, the Body and Blood of Christ, and the Covenant of grace and peace confirmed unto us; and as we use to search and pick out of every corner of the shell that's broken, as of a Walnut, the kernel that is in it, so we should study the marrow and kernel of this Ordinance, to lose the sight and use of nothing here presented; God loses honour and praise, and we benefit and comfort, when we look not to the inwards of an outward Ordinance, especially when Christ himself and all the great and capital benefits that accrue by him, are not only represented but confirmed, and to be participated: They that look upon a mere representation of Christ's death in this Ordinance, reduce it to a pretence or shadow, and look for too little, for it's a sealing Ordinance: They that look for his very Body to be eaten, look for too much; we may expect from God's institutions the grace or benefit which God appoints them to exhibit, and in the way wherein he so appoints: Then have we the benefit of his death, when we have him; and here is offered to Calvin in 1 Cor. 11. you not the benefit only, but the Body in which he suffered; his body was a Sacrifice, here it is spiritual food, we feed upon that Sacrifice as the manner was; the Covenant was confirmed by his Blood, here we feast upon it; the Blood was shed that he might reconcile to God, it's drunk that we may be partakers of that Reconciler, and that reconciliation. He shall confirm the Covenant with mercy, is daniel's phrase, Dan. 9 29. The memorial we celebrate, the benefit we participate here, and the great Question, Whether I have remission of sins, whereat we stick, is here answered to a doubting soul, that believes in desire, not in comfort, as sure as God can devise by outward Ordinance. The Word answers that question by description of qualification of the person, a Believer: The Spirit answers it by witnessing and sealing it up to our spirits that we are children: The graces of Regeneration do answer it, as fruit doth to the life of the tree, by demonstration: This Sacrament answers it by exhibition and offering Christ to me that I may appropriate him, for the blood was shed for you, saith Christ, Luk. 22. 20. for you that take and eat and drink. §. 6. iv The communicant should be one that seeks union and communion with Christ, for he that is not a Jew inwardly, eats but outwardly. Finis non intus, dente non ment, as Austin expresses the inward of Ordinances are enjoyed by them that inwardly are Christians: the Covenant is sealed to them that come to the terms of that Covenant: those that bring inward graces receive inward benefits: Sed de hoc plura. CHAP. XI. Of Christ's mandate or charge for the celebration of this Ordinance in remembrance of Him. 1 COR. 11. 24, 25, 26. This do in remembrance of me. This do ye, as oft as ye drink it in remembrance of me. For as often, etc. §. 1. SO much be spoken upon the outward part or Sacrament of the Lords Supper, the Elements and Rites: He took bread, and giving thanks he broke it, and gave it: Likewise also the cup after Supper. And so much also touching the Kernel and Marrow of the Feast; This is my Body broken for you: This Cup is the New Testament in my blood. And now having passed through our thorny and perplexed way, encumbered with adversaries, through whom we must fight our way, we are come into a fairer and clearer road, as into a champain, not so much infested with enemies and Disputes: For whether it be that a practical conscience be easilier satisfied than a subtle wit, or that the devil doth most labour to corrupt our intellectuals, that so as once he may corrupt our worship and our morals, or whatsoever the reason be, there are more wranglings and Disputes raised about speculative and theoretical Points, than about matters of practice or moral obedience. These words contain our Saviour his mandate or charge for the celebration of this Ordinance, together with the end whereunto it serves: This do in remembrance of me: This do as oft as ye drink it in remembrance of me. This do ye, there is the charge: for remembrance of me, there is the end. None of the Evangelists have these words but Luke only, out of whom either our Apostle takes the words, or at least symbolizeth with him, making them or rendering them as part of Christ's own words spoken by himself at the first Institution and Celebration of his Supper; and which you may observe, the two Elements Bread and Wine taken and received, though they have distinct significations, Christ's Body broken and his Blood shed, yet they meet as two lines in this one point, The remembrance of Christ. This do in remembrance of me, is spoken of eating the bread, ver. 24. This drink in remembrance of me, is spoken of the cup, ver. 25. The use of both the signs makes up but one memorial of Christ, once dying, once sacrificed up to God for us; and I shall take up the words in this one Point, §. 2. Doct. The Lord Christ hath left it in charge and commandment, that his Church or people should celebrate this Supper for a remembrance of him. Or if you will read the words thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for my memorial, or for my commemoration. What impression hath the dying charge or commandment of a Testator upon his children or executors? Christ builds a monument for himself before he die, plain and simple to the eye, but a lasting monument that must continue till he come again, ver. 26. One of the seven wonders of the Heathen world was Mausolaeum, a Monument or Tomb. The goodliest monument which distinguishes and beautifies the Christian Church, is this of Christ's own erecting, his Memorial. The second Temple built after the captivity of Babylon, was fare inferior in outward magnificence and splendour to the first, built by Solomon: and the Jews observe five things to be wanting in the second, which were in the first, as the Ark, etc. yet God promiseth, Hag. 2. 9 The glory of this latter house shall be greater than the former, because Christ the desire of all Nations should come, and fill it with glory, ver. 7. And shall not the presence of Christ's Body and Blood in this Sacrament excel in glory, all the typical glory of Sacrifices and Sacraments of the Law? They were but shadows of him that should come, this the memorial of him that died and is alive. The particulars comprehended under this Point are these: §. 3. First, There is a command and charge in the words, Do this, it is more than a Warrant which gives authority, it's a Command that requires duty: It is more than a Command, it is a Charge of a dying testator or Saviour, laying an injunction upon his Church to do this. For both Sacraments of the Gospel we have the word of command: The Baptizate, Go and Disciple all Nations, baptising them, is the word for Baptism: Hoc facite, This do ye in remembrance of me, is the word for the Supper. There must be in a Sacrament, First, An outward Element. Secondly, A word of promise. Thirdly, A word of command to use it to that end, as none but Whitak. de Sacr. Qu. 6. de numero. the supreme power hath authority to stamp or coin legitimate, and currant money, so none but God can institute and make a Sacrament. The Sacraments are parts of Gods instituted worship, standing by positive appointment of God, The eating and drinking of bread and wine in their natural being or use, are no more memorial, symbols and pledges of Christ's body and blood, than the form of a Serpent in brass of healing those that were bitten with fiery Serpents; no man can authoritatively institute a Sacrament, or prescribe to God any part of his worship, I have received of the Lord, saith the Apostle, that which I delivered also unto you, and the reason is good; He only can make a Sacrament, who can make good the promise or grace thereby represented and exhibited. §. 4. Secondly, The charge is to Do this, that is, to celebrate this Supper: Chest limits and confines us to Jans. Harm in Mat 26. this, as God did Moses: See thou do all things according to the pattern shown thee in the Mount; If we vary from the pattern there lies a quis requisivit against us, Who hath-required this at your hands? So God checks our inventions and superstition in creating will-worship, by adding or detracting, as we may not coin, so neither wash, or clip, or embase that which is stamped by the Lord, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, refers to that which went before, Eat this blessed and broken Bread, the next words explain it, Do this as oft as ye drink it, principally it relates to the actions of Gerard. Harm. cap. 171. Communicants, Do this, that is, Eat ye, Drink ye, and consequently to the actions of the Dispenser or Minister, Do this, that is, Bless ye, Break ye, which are antecedent to eating and drinking, and so all the external rites or actions of this Sacrament may come under the command, Do this, but we may not stretch the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to accessories and circumstances appendent, not to the upper room, nor to the night after Supper, nor to the gesture of discubiture; for neither the injunction of the Passeover did in after times extend to all the circumstances used at the first Passeover in Egypt, as the Hebrews note. The Papist seems to espy here some glimpse of proof of the real Sacrifice of Christ in his Mass, from the word here used Facite, which in Latin sometimes signifies to sacrifice or offer, and so it doth with an ablative case, which is not here, but the thread is too fine to hold, for if the word signify so somewhere, it is not consequent that therefore here; where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Do this, plainly limits it to the actions of the Communicants, as I have said. The Ordinances of God are most powerful and proper, when they are themselves pure, plain, naked of all humane disguizes or embellishments, and therefore I bespeak all Communicants, Ministers and people, not to study how to add more glory or gracefulness to this Ordinance, as they suppose, but to rest in, and submit to that which we find in Christ's example, or first original, and suffer yourselves to be limited to do this, Do this in remembrance of me. §. 5 §. 5. Who are commanded to receive this Sacrament. Thirdly, This charge or command, Do this, is given to the Church, the Saints, Disciples of Christ. It is true, the Apostles only were present at Christ's first celebration, He sat down with the twelve, saith the Text, and so the command was directed to them only; But how? Not to the Apostles as Apostles, but as Communicants, as representing the Church Lucas Brug. in Eva●g. or people of Christ, or to the Apostles as Dispenser's of it, and to them as receivers of it; For when Christ said to the Apostles, Go and baptise, Do this in remembrance of me, he intended not that either Sacrament should die with them, but from them continue in succession of all times, therefore Do it in remembrance of me; they received it in anticipation of his death, but it was to endure as a memorial of it, as the Passeover-Lamb was first eaten in Egypt, or slain before the destroying Angel passed through the Land, but intended for a memorial for ever in all generations, till Christ came, and therefore the Apostle here delivers it to the Church of Corinth, the very institution of Christ is delivered to this Church, and the use of it enjoined to them, and all Churches till he come again, ver. 26. When I say it is a command given to the Church, or to the Saints, I mean, that it is an inner commandment, an inner Ordinance, (as there was inner Ordinances in the Temple) for Church-members and Disciples. The command of hearing the Word is given to all. The commandment of being baptised is to believers, as a Sacrament of their initiation or entrance, or admission. To make a Disciple, and to baptise one, seems to be put for the same, John 4. 1, 2. but this commandment, Do this, lies more inner yet, it appertains to them that are Disciples already, or Church-members, which was signified in the ancient Christian Churches by the baptistery or font at the Church-door, and by the Table intra Cancellos within the Chancel; so in the Passeover, a stranger was not admitted to the Pasleover, but when he was circumcised, then let him come near and keep it, Exod. 12. 44, 48. Let him come near, saith the Text, for it is an inner Ordinance, and the Communicants must be such at least, whom the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 5. those that are within, for here is that inner fellowship and communion of the Saints and members of Christ exercised and professed. This then is that peculiar and most inward command and privilege that appertains to an enclosed company, it is a pasture enclosed, not a common; Here Christ holds a more familiar presence and fellowship with his peculiar people, to whom he vouchsafes an interior admission; Shall not we then keep this charge, and observe this commandment, and enjoy this privilege properly belonging to Disciples? Oh it was this that made Christians of old, when they were for their sin debarred and excluded, so cry, weep, lament their sad case, that they should departed as it were from the presence of their Lord, and stand aloof in the court that had been admitted into the parlour or chamber of presence; and for those that were in the school of catechism, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it was the utmost end to which they did aspire, and for which they waited a long attendance to be admitted to this communion, and then properly called sideles, this was the highest form. §. 6 §. 6. The End of the Institution and Celebration of this Ordinance. Fourthly, The end wherefore this Ordinance was instituted, and is celebrated is for the remembrance of Christ, for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a memorial of that great, that universal Sacrifice, Christ Jesus; Memorials of dying friends, though plain are precious, and of great account with all men, being kept amongst their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or esteemed treasures, and we may see how little Christ receded from the intent of the Passeover, which was a memorial of the Hebrews deliverance in Egypt, Exod. 12. 14. and transferred to a greater memorial of himself, by whom is wrought a greater and more universal deliverance of the Church; The day of the Jews Sabbath was changed to the first day of the week for celebration of the resurrection of Christ, and so the creating of a new Heaven, and a new earth that day; The paschal rite of the Jew was changed from a memorial of their deliverance from Egypt into a memorial of the death of Christ, by which we have a greater deliverance; Their Passeover was to be observed by them in their generations for ever, Exod. 12. 24. and our Supper is an Ordinance to be observed by the Gospel-churches for ever; Their ever was Christ's first coming, our ever is till he come again; It's twice repeated, For remembrance of me; both the eating of the bread and drinking of the wine are but one memorial, which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or business of this Ordinance; All Churches and Christians could not see the Lord dying, for he died but once, and therefore they have a glass or representation of that death, which as it is always in the efficacy and effect, so it might always live and be fresh in our memory, the commemoration of that Sacrifice which never is, never needs to be repeated, is repeated often in this Sacrament, and this Sacrifice of Christ as it was promised and prefigured in old Types and Sacrifices, so was it performed once in truth upon the cross, and is often celebrated in this Sacrament of memory. This memorial is solemn, this remembrance must be practical. CHAP. XII. Of doing this in remembrance of Christ; The Properties of this Memorial. §. 1. IT's a solemn memorial instituted by Christ himself, Great deliverances have solemn commemorations, such was the Passeover, the feast of Purim, the Encaenia or feast of Dedication; Great victories, have their days of Thanksgiving; great deliverances, benefits. Benefactors are honoured with solemn memorial; private remembrances which every man may agitate in his own mind are too low expressions of public, and eminent, and universal benefits, therefore Christ will set up his own monument, and ordain a solemn Ordinance for remembrance of himself, to be observed by all that have his memory, and it is one of the great Sea-marks of the Church of Christ, he did not set up anniverssaries or festivals for his Nativity, Circumcision, Ascension, etc. which the Churches in after times observed, but he did set up in gross this solemn memorial of himself, and that is principally of his death; His death I say, For ye show the Lords death, ver. 26. And why? Because his death is the expiation of sin, therein was made the Sacrifice of Atonement; Redemption, Reconciliation was made thereby, the Covenant confirmed, the love of God to man demonstrated, the justice of God for sin exemplified, the foundation of our righteousness, hope, peace and victory laid, the fullness of merit, the mirror of mercy, the admiration of Angels, the centre of all Christianity, and the sum of all Scripture types, Prophecies, Promises, the most admirable of all the works of God that ever were; and indeed all that can be said, and more than can be said was here to be seen, and is here to be remembered. Secondly, This remembrance of Christ must be lively and practical; There is a naked, historical, theoretical remembrance, a review of the Species or Ideas formerly imprinted in the mind; So Absolom is remembered in his Pillar, and Lot's wife in her pillar of salt, merely historically; and there is a practical remembrance, which connotes affections fruitful effect, and so in common speech to remember is to requite good or evil, and in Scripture phrase, God remembers our sins, our services, when he punishes or rewards, Remember me, O my God, and spare me, Nehem. 13. 22. with infinite the like. Our remembrance of Christ in this Supper sets a-work all that is within us; Our sorrow for sin, as Peter's remembrance of his words, when the Cock crew, Mark 14. 7●. He wept bitterly; our faith to believe in, and receive him, so Psal. 20. 7. We will remember, that is, trust in the Name of our God. It sets on work our thanksgiving, for so great a benefit engages resolutions, blows up the coals of love, fills with admiration. What would the sight of Christ bleeding on the cress for us, groaning under our sins, have wrought on tender heart? The same, as far as a reflection can work (which is weaker than the direct Species) should be the temper of our hearts, when we see him and his death personated, and acted in this Sacrament, here we see him dying, paying our ransom: Oh the dreadful example of God's justice upon sin! Oh the sweetest example of God's mercy to a sinner, actually acting their several parts in this spectacle of Christ represented to our saith, as yet hanging on the cross, the Lamb of God is as yet smoking upon the Altar, which takes away the sins of the world, if you seel not your remembrance of Christ, it's nothing; If you exercise only wit and invention, it's barren, but the exercise of affection is the best commemoration; He that brings sin hither as bitter herbs shall be sweetly refreshed with Christ our Passeover §. 3 §. 3. To whom this Remembrance is made. Quest. To whom is this remembrance made? Ausw. 1. We make it unto, and within ourselves, whetting upon our hearts the fruit and benefit we receive from him, and the torments and pains he endured for us. 2. We make this remembrance to others, to all the world, by our solemn profession of Christ and his death, as that we stand unto for remission of sins, and acceptation with God. Let the Jew or Infidel laugh at us for trusting to a crucified Saviour and memorizing him in a piece of bread and cup of wine. It is our joy and triumph, we live, and hope to die in, and if need be for this profession. 3. We make this remembrance to God, we set before him the Sacrifice of his own Son, and put him in mind by him to be merciful to us, we inculcate the death of Christ to God, and set before him these monuments, we say and pray, Lord remember Mede Diatribi● Mal. 6. c. 1. v. 11. Forbes. Hist. Theol. p. 618. Cal. 2. that Sacrifice which we here remember: If thou remember our sins we will remember thy Christ, pardon us in the name of that Sacrifice, which we commemorate, and make mention of before thee; and this is the reason why the Ancients so often called this Ordinance a Sacrifice, which Chrysostom recalling himself, saith, Chrys. in Heb. Homil. 17. pag. Grecat. 856. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rather the commemoration of a Sacrifice, because they offered up their prayers and thanksgiving in the name of Christ the Sacrifice here commemorated, for here is no real sacrificing of Christ to God, that turns the Table into a cross, but here is the commemoration of a Sacrifice, and a feasting and feeding thereupon by faith, as men that are in covenant and fellowship with God. CHAP. XIII. A Lamentation for the neglect of this Ordinance. NOw to the Use of this point, The Lord hath left it in charge, that his Church do celebrate this Ordinance in remembrance of him. And §. 1. First, We may bewail that great eclipse which hath befallen this Ordinance here with us of later years, the like to which hath not been seen in England since it became Protestant, the remembrance and memorial of Christ hath been even forgotten, and the Ordinance of Communion been rendered as the apple of contention and division, a matter of quarrel rather than of use, the loss that is gained by this intermission or neglect, or disuse or it is very great, for we lose an inestimable benefit by it, the solemn remembrance of Christ with the comforts thence resulting, we lose a duty by it; for Christ said, Do this, and is it not a great loss to lose so signal a note of the Church of Christ, so great a benefit, and the visible mischief hath been very great, for hereby separation hath been mightily advanced, the people like sheep wanting fodder at their own crib, have scattered themselves to other cribs and pastures, where they might find sustenance, and several communions have been taken up on the same reason that water being carned or stopped from this old channel, finds out or makes other watercourses, and leaves the other channel dry, and the generality of the people by their too easy patience under so great a famine have given too sad an argument, how easily they would part with all Religion, that have so carelessly suffered the loss of so great a part thereof, as this Ordinance is. I know that we shall like joseph's brethren be ready to transfer the fault on others, no man will own it, and yet haply we are all guilty, it but in this, that the Apostle said to the Corinthians in another case, 1 Cor. 5. 2. And ye are puffed up, and have not rather mourned; For had not pride and envy, discontent and security prevailed over us, we might have mourned and lamented after, or over this loss or eclipse, and thereby have manifested not only a good disposition of heart in feeling the want of Ordinances, but a very good sign that God would restore it, and a good part of preparation in ourselves to the due and orderly receiving of it; the child is either very sullen or sick that cries not for his bread. §. 2 §. 2. The Occasions of the Eclipse of this Ordinance in our days. If we look upon the reason or occasions of that great eclipse which hath befallen this Ordinance for so long a time, and in so many places of this Land, we might be long upon so unpleasing a subject, but I shall but touch, and so away. 1. As I look upon God without whose hand this could not come to pass. I acknowledge that when he brings a man, or a Church into an incapacity of Sacraments, as Israel in the wilderness, or as in that case then, that a man was unclean by reason of a dead, body, or in a journey far off, Numb. 9 10. and such, like cases now; There is a relaxation of this command for the time, and either necessity or, duty may dispense with our forbearance; And I further say, That God is just in punishing us with this loss or stroke for our abuse and contempt of this holy Ordinance in former times, by shutting out those that were fit to be admitted, merely upon a ceremonious inconformity, and compelling in upon penalty, that by this test they might find out Recusant Papists, such as were contrary to their own rules, sottishly ignorant, notoriously wicked; and therefore I conceive this storm may be upon us, and this breach in this Ordinance; for the Lord tells Israel, that when in good intention they sought to bring up the Ark of God, and laid it on a Cart, which should have been carried on the shoulders of the Levites, he made a breach upon them, for that they sought him not after the due order, 1 Chron. 15. 13. For God is severely holy in exacting of us the due order of his Ordinances, as we may see in Nadab and Ab●hu, and in that great rule, Numb. 10. 3. I will be sanctified in them that come nigh me: When we take hold of misshapen Ordinances put out of form by us, we take a knise by the edge, and not the haft, we cut our fingers. 2. As for them of the Separation, whose advantage it was, and of some of them the design to have us broken, that they might thrive as the people on the Sea-coast do by the wrack; They (I say) while some were labouring, and all were waiting for to have God's order stamped by civil Authority, not to give esteem or value to that which is of God, but to make it more currant with us; As the stamp makes not the gold more precious, but more currant in common use; While I say some were endeavouring this, or haply some of you will say, While men slept the envious man sowed his tares, and took his opportunity of that long vacation, as Israel did of Moses his absence in the Mount, and they planted their battery here upon this Sacrament, and cried down promiscuous Communions with all their might, laying a good foundation, That only visible Saints are fit Communicants, which is true as to the Church's Admission; That real Saints only are worthy Communicants, which is true too, as to the inward grace or benefit, but then, as always in such cases it is the superstructure was hay and stubble; That Saints are only such as are of their making and judging; And, That they that are of their opinion or party, though vicious in life and empty of true grace, are Saints; and thence come the several Communions and divisions moulded up together into several bodies, for and by interests, passions and worldly ends, which I speak not of all, for some godly souls might be carried away to enjoy this Sacrament in a Communion more pleasing to them, as Aaron was in the business of the golden Calf, and others were mightily taken with it, who hardly passing for honest men at home in their own Churches, were presently canonised ●or Saints, All the Congregation are Saints, every one of them, saith Corah, Numb. 16. 3. 3. When I look upon the standing Ministers, who should dispense the Sacrament, I must plead this for them, that while it is their intention and practice to make the door of this Sacrament no wider, no narrower than Christ hath made it, they cannot be condemned. It may be so wide, as to let in the uncircumcised to the Passeover, and bring Greeks into the Temple, as they said of Paul. It may be so narrow, as to shut out fit and worthy Communicants for circumstances, for mere ceremonies, as in former times; There is great difference between Christ's real members and guests at this Table, and as I may say the visible Church's members or guests; If he be a visible Professor of faith unshipwrackt, of capacity to discern the Lords body, of life without scandal, he is a guest of the Church, and yet not haply a true member of Christ, but a Jew outwardly in letter, a Simon Magus, a Judas, an hypocrite; We are not Domini, but Dispensatores, Lords of the Sacrament we are not, Stewards we may be, but the Steward cannot invite to his Master's Table, whom the Master will not have his guest, nor shut out any whom the Master hath invited; The Priests that were partial in the Law, did God make base and contemptible before the people, Mal. 2. 9 and their partiality was in admitting the blind, lame and blemished Sacrifices of the rich, or of their friends: Such partiality will embase the Ministers of Christ, and the Lord taxes the Prophetesses for like partiality, Ezek. 13. 19 For handfuls of barley, and pieces of bread, they slay the souls that should not die; they save the souls alive that should not live; These are the two extremes, which as applied to our purpose is to shut the door against them that should come in, and open the door to them that should not enter, which if any do for handfuls of barley etc. for partial respects and carnal ends, their sin is great. 4. If we look on the generality of people in this Land, they are not prepared, and which is worse, they will not be. How many are bruits for their knowledge, and beasts for their lives? The only way to bring them and the Sacrament together, is either to stoop the Ordinance to them, and being so set on tilt, I fear it will run dregs, or to elevate and lift them up to the Ordinance, and that's the only way to be attempted; God grant success. When the ignorant, superstitious, profane are weeded out, the Garden will hardly look green; These are they that hold up old corruptions; Religion is nothing with them but an ancient custom, or tradition received from father to son, The high-places were not taken away, for as yet the people had not prepared their heart to the God of their Fathers, 2. Chron. 20. 33. For the frowardness of those places where security, senselessness of spiritual things, opposition, is predominant, this Rule would be laid, That there is no reason to deny those that are godly the liberty of performance of this duty, or enjoyment of this benefit; Why are they starved, because others will not, or ought not to eat? Did the Church th●t lived amongst Jews or Heathens always want this Sacrament? They were sometimes disturbed and persecuted, when the Civil Magistrate turned the edge of the Axe toward them; but they lost not the Ordinance. Why but we have no rule established by Civil Authority, or rather no Government: Nor had the Primitive Church for 300 years, when the vigour of Discipline was strongest; How was their Discipline of force, Per pacta conventu, by consent, whereby all Discipline is valid. He that will be of our body, must submit to the Laws and Rules of that Corporation he is free of, whether to be enfranchised or disfranchised: What if wicked men break in and abuse our Sacrament? what if Heathens had so done in the Primitive Church? If they eat our bread, it's no Sacrament to them. If extreme violence be used or feared, we have the protection of the Magistrate, or as the first Christians, we have our houses to break the Lords bread in. §. 3 §. 3. Of removing obstructions to this Ordinance. Quest. If the command be so high, the memorial so sweet, the benefit so great, What may be done that there may be no obstruction between my soul and this duty, this remembrance, this benefit? Ans. I'll set myself amongst you, and be as the lowest of the people, and this should be my rule, I would abate and submit, and strip myself of all carnal respects, pride, stomach-envy discontent, scorn, etc. rather than deprive myself of this benefit, or hinder myself from coming to meet my Lord Christ: It should be point of conscience that should hinder me, or nothing. And now on the other side, I'll set myself in place of a Minister or Church-officer, and my rule is this, I will abate and strip myself of all pride, interest, enmity contempt of my neighbour, partiality, base and carnal respects, rather than keep myself from giving it to you, and would bring it to a point of conscience only, that shall forbid me or nothing; when it is at a point of conscience, then both I and you must examine whether our consciences be not bound by error, that which binds you may loosen me, that which binds me may loosen you; if we inform one another, and if error be found, I will cut the bond and set myself at liberty, to receive or give the Lords Supper: and I am confident that if carnal thoughts, reasons and respects were cut off on all sides, thousands would be reduced that stand off, both from their duty and from their benefit: It was the case of many of pre●ious memory, that liked not the Ceremonies, yet submitted to those inconveniences, rather than lose that benefit which by their submission to them might be gained. § 4. Use 2 Let every man consider how he acquits himself of this duty, Do this; and upon wha● terms he runs the loss of such a benefit, as to keep a memorial of Christ: It's a kind of Thanksgiving to Christ, to commemorate his death and sufferings for us. As there is an exhibition of Christ and his grace to a faithful receiver, so the benefit should draw us to the use of this Ordinance. As it is a command, a dying command of Christ, Do this in remembrance of me, so the duty or conscience of duty should impel and move us. The two Sacraments of old were both of them back with cutting off in case of neglect, Gen. 19 14. Numb. 9 18. The positive worship of God in Sacraments, is not easily, either misperformed or neglected. You w●●●y, God affrighted his people of old unto his Sacraments, but now we fright you from them: Fare be it from us, we affright you into preparation, not from the Sacrament, as Joshua did the people, Josh. 24. 19 Ye cannot serve, the Lord, for he is a holy God, he will not forgive your sin: it was a quickening speech, not a discouraging: we would not have you run on the point of this Ordinance. Why, but if it be a command, how can we be debarred? If Christ say, Do this, who can say, Do not this? I have answered this already. The command here is not an outward commandment, as I may say, but an inward, not given to all the world, but to Christ's Disciples, to certain qualified persons, as the command of the Passeover was limited to the circumcised and to the clean, and this also to a man that examines himself, and so let him eat of this bread, etc. It's a duty and a privilege both, of all outward Ordinances the inmost. §. 5. Use 3 Christ hath thought it needful to make provision against our forgetfulness of him, while he is absent from us in the flesh: The forgetfulness of Christ is the loss of all Religion; we are apt to forget his love and his blood: Those that live in known habitual sin, forget Christ, and I make no doubt but the often sight and memory of his death, which is here acted and personated, or drawn forth to the eye, might exceedingly mortify sin, and melt the heart: Nothing shows sin more distasteful to God, than the death of Christ: every pardon cries aloud to him that is pardoned, Go and sin no more: but he that takes heart to sin because Christ died, seems neither to see his own sin nor death, in the death of Christ. §. 6 §. 6. How our minds should be exercised in the time of the celebration of this Supper. Use 4 Here we learn how to exercise our minds and meditations in the celebration of this Supper, viz. in the remembrance of Christ, the survey of whom is enriched with excellent fruit of renewing our repentance, quickening our faith elevating our affections; and the impression made upon us by this lively spectacle of a dying Saviour, cannot but work as the bloody Robes of Caesar did upon the people, when they were hanged out in sight by Marc. Anthony; and therefore it is suitable to the end of this Sacrament, to be exercising our memories, minds and affections in the perusal of Christ Jesus. I know that some Churches use to sing a Psalm, while the action is performing, whom I condemn not, as a means to keep the heart intent, and in spiritual frame or fixedness, but should rather choose a silent meditation and employment of the mind in the remembrance of Christ, for that's more suitable to the end of this Ordinance, and to Christ's example and institution, who according to the custom of the Jews filled the time of action with commemoration, and closed it with a Hymn: and if we may give credit to the Jewish Writers, and others out of them, as Hugo Broughton shows in his Commentaries on Daniel, the Psalms of the Hallel or Hymn sung by the Jews, was the 113, 114, and so onward; and it's very probable that Christ and the Apostles did not herein vary, for they sung a Hymn at the close, as Matth. 26. 30. which example I need not stand to improve against the Anti-psalmists of this age. There are several pertinent meditations that may fully take up the time of the action with great advantage and benefit to our souls, as namely, 1. The dreadfulness of God's justice which with a terrible stroke did smite the great Shepherd for our sins, the least dram of it would have sunk us to all eternity. 2. The cursed nature of sin that so exasperates the holy God, and makes such a breach between God and the creature, as can never be made up but by the broken body of the Lord of Glory. 3. What it cost to redeem a soul, a mass of gold as big as the whole earth, not valuable with one drop of this blood. 4. What an infinite love broke forth, that God, rather than let our souls be lost, would send his eternal Son, and make him sin for us. 5. What a great work it is to reconcile a sinner to his God, all names of men and Angels are nothing to it, all their sufferings would not pay a penny of this debt, which is not dissolved by any blood but of the Lord of Glory. 6. That God would not only pardon sin, by giving forth a general pardon, as a King pardons rebels; but so pardon, as might even melt the hardest heart, and for ever humble, and silence, and satisfy it by the love of God, and the sufficiency of that Sacrifice, whose virtue extends to thousands, and lasts always. 7. That the gracious Covenant of God made with all that believe in Christ, is sealed and ratified with such blood, as there needs no doubt of the validity of the Covenant, though one man bad as many sins on him as all the world. 8. That God's way of saving man by a Mediator, the death of a Mediator, doth oblige man to be the than krullest creature in the world: Angels that sinned not, have need of no Mediator; Angels that sinned have none; man that sinned, and therefore needs one, hath one given to him, The man Christ Jesus. 9 That as God gave Christ for you, so he gives him to you, that he that was your Sacrifice offered up to God, might in this Sacrament be offered unto you, as meat and drink, as spiritual repast, that as we live by Christ, so we may live upon him, being entertained as confederates to feast with God upon the Sacrifice offered up unto him. It is a fruitful field of Meditation, through which ye may walk the time of celebration, and then breathe out your Meditations in a Song of praise, as the close and music of this heavenly Feast: Concerning which Hymn, wherewith the Jews did usually close the coenam apolyticam, or dimissory Supper, calling it the Hallel, from the first word of it Hallelujah, you may consult not only the Jewish Writers, but our Learned men, Cameron Myroth in Matth. 16. 30. Drusius in Matth. 26. ●●. Hugo Broughton in Dan. pag. 46. beside Paulus Burgensis, Gerard Harm. Fol. 178. col. 3. who do also point out to us the 113. & 114. Psalms, as that Hymn; for though some others do rather conceive it a new Hymn composed by our Saviour, Grotius in Matth. 26. and the 17 Chapter of St John to be it, we find no reason to go with them in that opinion, both because our Saviour did not easily vary from the Rite or Custom received, nor could the Disciples have sung with him in consort, except we imagine such a praelection of it to them, as is used by us now a days, which will not be proved. CHAP. XIII. How much it concerneth Ministers to Teach, and all to Learn the true meaning of this Ordinance. 1 COR. 11. 26, 27. For as often as ye eat this bread, and drink this cup, ye do show the death of the Lord until he come. Wherefore whosoever doth eat this bread and drink this cup of the Lord, etc. When this Ordinance of the Supper is suitable to the Institution, and the Communicant is suitable to the Ordinance, than all is right. Of the former I have acquitted myself, by setting forth the nature, use, end of this Sacrament, according to our Lord's Institution, recited by the Evangelists, and by St Paul in this place. §. 1. Now I am to proceed unto the later, which is to render the Communicant suitable to the Ordinance, of which our Saviour did not in the Institution directly speak, but the Apostle in this place speaks more fully and directly unto, than in any other place is found, the abuses and distempers of the Corinthians leading him most properly to it; and though in Popish Churches the grand error and abuse lies in the unsutableness of their Mass to the Institution, yet in Reformed Churches, who endeavour to imitate the pattern in the Mount, the common sin lies in the unsutableness of the Communicant to the Ordinance; and so the point of worship stands between us; and the Papists, much alike as it stood between the Samaritans and the Jews of old, The Samaritans used a false worship, Ye worship ye know not what, Joh. 4. 22. The Jews had a true worship, but were carnal, and for the most part formal worshippers. The Feast is prepared, dressed, and ordered according to the Institution of Christ: Now the guests are to be surveyed and tried, whether they come worthily or unworthily, by the test or ticket of the Apostles Doctrine following to the end of the Chapter; of which I shall say this in general. 1. That the Apostles Doctrine in this place is properly calculated for the rectifying the abuses and unworthiness of the Corinthians, as ye may see at the 33, 34, verses, but so also most other Scriptures occasionally written, are of general use, their latitude is greater than their particular direction. 2. That the Apostle spends the most of his Doctrine upon eating and drinking unworthily, setting home the sin and danger of it, for, the occasion, viz. the sin of the Corinthians, required it; and yet doubtless the point of worthiness, should in order of nature be first stated, before unworthiness can be understood, for how should I know sin, except first I knew a law of duty; how a crooked line, except I know what is strait: and therefore to attended consideration, the Apostle will be found to begin there, as I shall show you afterwards. 3. That the Apostle in setting home the sin and danger of eating and drinking unworthily, speaks thunder and lightning in very pertinent, but yet new and unusual phrases, which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, have no brother in any other part of Scripture, as guilty of the body and blood of the Lord, eating and drinking judgement or damnation, etc. full of terror, and fit for compunction. These of the 26 verse are the words of St Paul, who having recited what Christ did and said at the first celebration and institution of this Sacrament, goes about to set his Corinthian communicants to right, teaching them and us, what is the meaning of this Ordinance, and what the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or main business of a communicant is, that so he may eat and drink worthily, viz. To show forth the Lords death; this he collects from the institution, this he inculcates upon the communicant, as the great business which he is to do, that he may be suitable to the Ordinance. The words have no difficulty, but what may best be opened in every point as it comes to hand: The first Point shall be from the connexion or whole words: §. 2. Doct. People have need to be taught what the meaning of this Ordinance is, and what is the main business of the Communicant. The Apostle hath set forth this Sacrament, and now teaches them what is the meaning or great business intended in it. For as often as, etc. Outward Ordinances consisting of visible matter, as most of the Jewish Ordinances did, and our Sacraments do, do ordinarily terminate and bond the eye of the ignorant, that cannot, and of the Christian outwardly, that doth not look within the rind or shell of them: The time is not lost that's bestowed either by us in the anatomy and opening, or by you in learning and spelling out the mind and meaning of an Ordinance of God. When your children, Exod. 12. 26. shall say unto you, What mean you by this service? ye shall say, It is the sacrifice of the Lords Passeover, etc. And in another instance, When your children shall say, What mean you by these stones? ye shall answer, Josh. 4. 6. The waters of Jordan were cut off, etc. This was the veil that covered the eye of the Jews, they had Sacrifices, Washings, manifold Rites, but were not able to spell and put together, they generally little dreamt of the meaning of them, but were as the Apostle calls them, Jews outwardly and in the letter; for it pleased God in the times of that dispensation, to give his people the kernel, but enclosed in a hard shell; to give them a pillar of fire, but in a cloud; to hid the light in a dark lantern, to convey the truth in shadows. Now that the obscurity is taken off the Ordinances, there remains an ignorance upon our hearts, and many of us know as little the meaning of our Sacraments, as the Jews did of theirs; there is scarce any of our ignorant, superstitious, profane persons, but they think there is some holiness in this Sacrament, and therefore they put on a posture of some reverence for the time, but the particular use of it, or the spiritual importance they know not, and therefore rest in the opus operatum, and receive the Sacrament as a medicinal potion naturally working, or worship that which should be made use of by faith, for the nourishment of the soul. §. 3. The Use of this point may be for Instruction of both Minister and people. First, The Minister is hereby taught, That it is not only his duty to give the Sacrament, but also to teach the Sacrament; he gives the outward Elements, he teaches the inward meaning of them; he gives the bone, and shows the marrow that is in it; otherwise you take the Sacrament by rote, and he gives you integram nucem, as Bernard saith, a whose nut, to a child that cannot crack it, and so partakes in that sin and guilt being dumb, which you contract being blind. Our Saviour when he gave the Bread and the Cup, said also, This is my Body, This Cup is the New Testament in my Blood, and so taught the meaning. St. Paul when he had recited the Institution, shows the mind of it, As oft as ye eat, ye show the Lords death. And you are to be taught what is God's meaning, and what is the meaning of your own actions; Gods meaning is to make a representation of Christ's death and sufferings, by the breaking of the bread, and to afford you the communion of his Body and Blood, 1 Cor. 10. 16. The meaning of your actions is to make commemoration of Christ, and to show forth his death: God's meaning is to dress out Christ in best manner and fittest for a sinner, Christ broken, Christ bleeding; and the meaning of your eating and drinking, is to feed sorrowfully and sweetly upon Christ, so prepared and presented to you, for your repast and comfort. But now, if the same cup taken with such ingredients, would be deadly poison, with such a lively Cordial, would you not expect that the Physician should teach you to make it Cordial, so the Lords Supper worthily received, is the most sovereign Cordial: But some again may eat and drink damnation to themselves, Would you not expect that the Minister, if he have either conscience of his duty, or respect to your souls, should teach you to avoid the danger and obtain the benefit? If you do not, yet God looks for it at our hands, Ezek. 44. 23. And they (the Priests) shall teach my people the difference between the holy and profane, and cause men to discern between the unclean and clean; for else you may eat and drink damnation to us, as well as to yourselves. §. 4. Secondly, The people are taught, To know the meaning of the Sacrament, before they take it: That's a terrible expression, ver. 29. He eats and drinks damnation to himself not discerning the Lords Body, that is, not knowing the meaning, the nature, use and end of the Ordinance, which to understand is a good part of preparation, and without it, there can be no right or true preparation. And therefore all you that intent to be Supper-communicants, attend: The first lesson which you must learn, the first question to be answered is, What is the true meaning of this Ordinance? what is the main business of it? for it is supposed in those words, Exod. 12. 26. When your children shall say to you, What mean you by this service, (i. Passeover,) that the father should be able to teach his child, as it is there directed, and that the child should, as his first lesson be taught what is meant, To know what the meaning of this Ordinance is. 1. It is a proper and excellent antidote or remedy of such abuses and miscarriages as creep in at the door, either of ignorance, superstition, or profaneness; and the Apostle signifies so much here, by applying this corrective to those distempers which then reigned in the Church of Corinth, as if he had said, Can you come and eat and drink so rudely, proudly, confusedly, irreverently, unworthily, if ye did consider but what ye ought to do? that is, exercise communion with Christ, keep a commemoration of him, show forth his death. 2. This will direct all your preparations to the true end, your prayers, meditations, self-examination, will be answerable and suitable to the Ordinance. Here is not the eating of a piece of bread, nor the drinking of a cup of wine in a public company of sober men and of my betters (which yet is enough to the putting on my better clothes, and framing myself to a grave composure) but here I am to meet my Lord Christ, and to receive him as my Saviour, I am to have the Covenant of mercy sealed to me in his blood; I am to make a thankful memorial of Christ, and to profess my embracement and adherence to his death, as my only comfort; therefore be thou awakened, O my faith, my godly sorrow, my spiritual appetite, my thankfulness, that I may go out to Christ, and he come in to me. 3. This takes off all slighting and undervaluing of this Ordinance, which appears to an outward and carnal eye, No better bread or wine than I can have at home, for in this plain case is a rich Jewel, this bread is the body, this wine is the Blood of the Lord of Glory; and therefore I must not value the seal by the worth of the wax, which is not worth a penny, but by the pardon, or the inheritance, which passes, and is conveyed by it. 4. This keeps me from running blindfold into the sin of guiltiness of the Body and Blood of the Lord, and so into condemnation, for as the same Signet or Seal of a Prince, doth to one seal a pardon, to another an execution; so this very Sacrament is to a Believer a seal of pardon, to another, as it were, the seal of his condemnation. 5. Lastly, The preparation so much spoken of, and the self-examination required by the Apostle, cannot be imagined to refer to the eating of bread and drinking wine, but to the inward thing of the Sacrament: it necessarily follows that those inward graces that enable us to have communion with Christ, and make commemoration of him, can never be known or sought, except we know the meaning of this Sacrament, for it is that which gives the Law and Rule of all our preparations. And so I have shown you the reasons why we should labour to understand the language of this Ordinance. So much of this general Point, the second Point shall be taken from those words, Ye show the Lords death, or show ye, for the word might be construed imparatively, but that the particle [For] would not then so well consist. CHAP. XIV. The great business that lies upon the Communicant, as oft as he eats this Bread and drinks this Cup, is to show the Lords Death. Doct. 2 THis Point cleaves into two parts, §. 1. First, It is the Lords death which in this Sacrament is shown forth: The two standing Sacraments of the Jewish Church, Circumcision and the Passeover, did both appear in blood. The two standing Sacraments of the Gospel, do also refer to death, We are buried with him by Baptism, into death, Rom. 6. 4. and in the Supper, we show the Lords death. As of all deliverances and benefits vouchsafed to Israel of old, God would have the Passeover-deliverance celebrated by a constant memorial in all generations; so of all that Christ doth for us, it is his death that must be shown forth in all generations of the Church, till he come again: and therefore this Ordinance is speculum crucifixi, as Calvin saith; and In 1 Cor. 11. the memorial, not so much of Christ's life or resurrection, De satisfact. cap. 1. saith Grotius, as of his death. This death hath no second in all the world, for it was the death of the Son of God, the death of the Lamb of God. 1. Of the Son of God, the Lord of Glory, whose highness and excellency gave price and value to his death. Had he not been man he could not have suffered: Had he not been the Son of God, God blessed for ever, he could not have satisfied and conquered. 2. Of the Lamb of God, and therefore his death was a Sacrifice, and that's more than a Martyrdom; for though a Martyr may be said to seal with his blood that truth he dies upon, yet no blood can seal the Covenant but this of Christ, no death can ratify the Testament but the Testators death: Had the death been the death of the Lord, a most excellent person, and not also the death of a Lamb for Sacrifice, to make atonement, it had wanted one of his properties, but it was both. As it was the death of the Lord of Glory, the Son of God, so it gave us the most illustrious testimony and example of the love of God, as ever was or could be, and that the Scripture often points unto. As it was the death of the Lamb of God, so it was a Sacrifice death, wherein he was made sin for us, and bore our sins in his Body. As it was the Joh. 11. 13. Rom. 5. Gal. 2. 20. death both of the Son of God, and the Lamb of God, so it reconciled us sinners unto God, and meritoriously redeemed and ransomed us from our bondage to the curse and wrath of God, the only ground and foundation of our hope, peace and comfort. §. 2. Secondly, It is the business of the Communicant to show forth this death of the Lord: The Ordinance itself is full of death, what other language doth bread broken, and the blood severed from the body, speak but a dying Christ: As the Ordinance, so the Communicant doth by eating and drinking, in fact declare and annunciate his profession of adherence to, and embracement of the death of Christ, we solemnly and publicly avow, both to God and men, that we stick unto, and abide by the death of the Lord, for remission of sin, and reconciliation of our persons to God; and it is a solemn part of God's positive worship, to show forth the death of Christ our Lord, not by a mere historical relation, but a practical and public profession of our faith, and acceptance thereof, which though at all times we may remember, yet God would have a solemn Ordinance in his Gospel-Churches, for the commemoration and showing of it forth, which Ordinance is this of the Supper. I know men are witty to elude Ordinances, and to flatter themselves with private devotions and meditations, but when God hath set up an Ordinance on purpose, for the public and solemn showing of the Lords death; let them consider it, that are not only careless of the benefit of it, but fail of their duty, by not presenting themselves at this solemn showing of the Lords death: but how can it be expected that they that show not the life of Christ by a godly conversation, should care to show forth his death by public profession; or rather, how can it be construed that they do it out of conscience of duty, and not out of mere superstition, expecting that from the Sacrament, which the Papist expects from his auricular confession, that is, to quit the old score, that he may more freely begin upon a new. But I may not forget that which is very learnedly observed, that the Apostle using the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which frequently is used for publishing and preaching Schiud. in loc. Haggada. the Gospel, doth allude to the Haggada, as it was called by the Jewish custom at the Passeover, and that was a set and solemn declaration or annunciation of the Lords passing over the houses sprinkled with blood, of their slavery and hard bondage in Egypt, and their deliverance thence, teaching us, in this our Gospel-Passeover, to show forth our hard bondage under sin, and the Lords justice passing over all the souls sprinkled with this blood, and thereby delivering us from our spiritual Egypt. §. 3. Use. The Use of this Point is to call upon all Communicants, hoc agere, to be intent upon, and taken up with this employment, Show ye forth the Lords death, this must be your actual exercise at the time of eating and drinking, the death of Christ must fill your eyes, your ears, your lips, your thoughts: If any of you could see Christ dying, the sight would wholly take you up; and you come as near to see him dying; as an Ordinance can bring you, in a representation: If any where, that Psal. 2. 11. takes place here, Rejoice with trembling, Tremble, for you see the weight of sin upon the Lord Christ, and the severity and wrathful indignation of God against sin, both those terrors cannot be seen in a clearer glass, than the death of the Lord: Rejoice for the love that delivers up Christ is unparallelled, and the death of the Lord is succedaneous, a Sacrifice death, the Sacrifice bears the sin, and takes it off you; there is a nunc dimitiis for all you that take Christ in your arms, I would not be thinking of the joys of heaven, the second coming of Christ, absolutely and abstractly considered, but showing forth his death: As in prayer, good thoughts, if impertinent, are distractions, and to be whipped for vagrants, so here, If my heart present to me the anger and terrible wrath of a just and holy God, I show the Lords death; If the Law take me by the throat, and say, Pay that thou owest, I show the Lords death; If conscience ask me what I have to show for pardon of sin, and peace with God, I show the Lords death. Who shall lay any thing to the charge of God's Elect, It's Christ that died. CHAP. XV. The Lord's Supper is an iterable Ordinance. THe third Point is taken up from the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For as often as ye eat this bread, etc. Doct. The Sacrament of the Lords Supper is an iterable Ordinance, which is to be repeated: Our Saviour gives a hint of this in those words, This do for a remembrance of me, and the Apostle from him, For as often, etc. The word often, is sometimes opposed to seldom, and sometimes to once, as Heb. 9 25, 26. Nor yet that he should offer himself often, as the High priest entereth into the holy place every year: For than he must have often suffered since the foundation of the world. The Sacrifice of Christ, or the offering of him up, was but once, Heb. 9 26. The Sacrament of his body and blood is often as a memorial of that Sacrifice, and the comparison used in that place, is this; As man dies but once, so Christ also: As in the Sacraments of the Jews, the first of them Circumcision, was but once, nor indeed could be, but the Passeover often, once every year; and Christ was but once circumcised, but kept the Passeover often: So in the Sacraments of the New Testament, Baptism is but once, Christ was but once baptised, but the Supper often, which though Christ celebrated but once, yet he gave order for the repetition of it, I will not now take up the discussion, why Baptism but once, the Supper often, the Scripture gives us no hint for the repetition of the one, but it doth for the other, and the old saying is plausible, Semel nascimur, saepius pascimur, we are but once born, but we are often nourished. God did more punctually and precisely under the Law prescribe the times of their Sacraments, the eighth day for circumcision, such a day of such a month yearly for the Passeover, as he also did the times and place, and other circumstances of his worship, for the people were more servile then, and the worship more outward, but under the Gospel circumstances are at more liberty, and spiritualness more called for, and therefore in this Sacrament for instance, we have nothing, for how often, but we have, for how worthily, as a learned man observes, and therefore under correction it was not so right, M●●cul. de coe●●. Lib 4. distinct. 13. Qu. 5. that when as Durand saith, The primitive devotion of communicating every day, was grown so cool, that it came to be commanded on the three great festivals, whereof Easter was by Innocent the first made Anno 1200. of the Quorum: (I might instance nearer home) enjoining all to it at that time; For of this Chrysostom had complained long before that at those times the people either of custom, or by Law crowded in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who as well, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, O the custom, saith he, O the partiality of men. The truth is, I find, that in times of persecution threatening Christians either to arm themselves, or in fear of being scattered and dispersed, took every occasion to celebrate the Supper, and Justin Martyr signifies, that their solemn meetings on the Lords days were accompanied with this feast, and that the Question, how often is propounded in Austin and Chrysostom, and Austin persuades and exhorts every Lordsday, Austin. Eccles. Dogm. cap. 53. Chrysost. hom. 13. h●b. Gerard. Harm. cap. 171. if the heart be prepared, and Chrysostom saith, that a pure conscience may come as often as it will, but for a wicked man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, once is too often; and to conclude, if the necessity of our infirmities, the great benefit, the honour of this memorial may be heard to speak, we shall come to this Rule, That frequency beget not a customary formality or fastidious satiety, as Manna did, nor seldomness beget forgetfulness, or superstitiousness extraordinariness, and under this caution I leave the determination of the times unto the Church. CHAP. XVI. Of the Continuance of this and other Gospel-Ordinances in the Church. THe fourth point ariseth from the last words, Until he come, and it is this, This Ordinance, and so all Gospel-ordinances are to continue in force in the Churches, until Christ come, and this point cleaves into two parts. §. 1. First, The Lord Christ will come again, he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 10. 37. He that shall come, he shall appear the second time, Heb. 9 28. as in the old Church of Israel, there was a glorious Temple, than a captivity that followed; after the captivity a second Temple, and then Christ came; So in Gospel-Churches, there was first a glorious Virgin primitive Church, than followed a captivity under Antichrist, and that captivity shall be followed with a second Temple, a Reformed Church, and then Christ shall come again; but as the Church of God waited near four thousand years from the first promise of Christ made to Adam, to his first coming, so shall the Church of the Gospel wait many years from that promise of Christ's second coming, Act. 1. 11. until it be; The first Christians did not imagine so long Revolution of time, until Christ's second coming, as we have seen sixteen hundred, and how many yet are to run out we know not; The Apostle checks it in the Thessalonians, 2 Thess. 2. 2. who began to think that the day of Christ was at hand, and the Christians in Justins' time, who were most of them of the millenary opinion (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he) did not think it should be so long ere the thousand years should commence; and in Tertullia's time, they used in their public prayers to pray pro mora finis, for delay of the end in respect of Antichrists tyranny, but the Jews are the example of the efficacy of error, that have overshot already that which is Christ's first coming by above sixteen hundred years; and are yet gazing; we rest in this, there is a fullness of time for Christ's first, and so for his second coming, and then he will come, our hope, our comfort, our salvation, do all lie upon it, and therefore we look for it. Secondly, This Ordinance of the Supper is to continue till Christ come; the meaning is not, That men shall not deface and dishonour it in some places, but that it shall continue in force, though not in use: God will not alter or discharge it, and the like, for there is the like reason may be said of other standing Ordinances of worship. The Jewish Passeover was an Ordinance for ever, but that ever had an end when Christ came; and the Ordinances of that Church, though they might be defaced and destroyed for a time, yet were in force till Christ's first coming, and so the Gospel-Sacraments, Worship, Ordinances, and (may it please you) Ministry shall be in force, and God grant in use, for the time of their Ever, and that is Christ's second coming. The legal Sacrifices and Ordinances were (as the Apostle expounds Heb. 12. 27. the Prophet) to be shaken down and removed by the bringing in of a better Covenant, and other Ordinances by Christ Jesus, but the Ordinances of the Gospel cannot be shaken, are never to be removed by any other Ordinance, or any new Church, but only to cease and expire with the world's end. The Scripture closes and shuts itself up with this, Come Lord Jesus, Rev. 22. 20. §. 3. The Use of this Point may be, 1. To confirm us in the use and esteem of the Ordinances of Christ, which have no other period than the world, wiser we cannot be than he that thought them necessary, but we may be prouder than we should by thinking ourselves in a state of perfection and not infirmity, which Christ hath provided for, by his Ordinances; of the Sacrament he saith, Till I come; Of the Gospel-Ministry, he saith, I am with you to the world's end; The devil is foolishly subtle now adays under a pretence of immediate spirit, crying down Ordinances, and the Gospel-spirit must put down Gospel-Ordinances, what Christ set up, the Spirit must demolish, and it is a Spirit indeed, but a perverse one, as you may see by the same argument cast in another mould; The water only refreshes and quenches thirst, therefore cut off all the cocks and pipes, you know my meaning. §. 4. 2. This point may stop the mouth of those degenerate Apostates, the shame of Christianity, that mock at the common principles and fundamentals of our faith, saying, Where is the promise of his coming? 2 Pet. 3. 4. They are Infidels in their faith, that they may be Epicures in life; We have not waited half so long for his second coming, as the old believers did for his first; God hath somewhat to do in the world, besides the saving of us; Time is not so long, if it be measured by his span, as by ours, a thousand years are as one day, and then what shall we say to the real Presentialists? who will have Christ to come into every Sacrament, and yet it's said, Till he come, as if he were not personally there, at present? The Scripture says nothing of Christ's corporal invisible presence on earth, takes notice of a first coming and a second, but no more; and yet lastly, What shall we say to those that are called Seekers, and to the Sans-Ordinance men, and the Supra ordinance men, that will be without and are above Ordinances? I say no more than this, Christ is not yet come the second time, and as it was his first coming that set them up: So it is his second only that shall take them down; Let not pride infatuate you, for as it is a miserable case when the best plea or excuse for a man is to say, he was drunk, he was mad; so it is but a sorry excuse for blasphemy, to say, It is his conscience; let the Ordinances of Christ have his own date, viz. till he come. §. 5. Doct. 5 The fifth point might be taken up from those words, This Bread and this Cup, where we find it called Bread still after Consecration in confutation of Popish Transubstantiation, and both Bread and Cup allowed to the Communicants; a shame to Popish Sacrilege, that hath robbed the Sacrament of one of them; but enough was said of both these before, when I handled the words of Institution. CHAP. XVII. Of worthy and unworthy Receiving of the Lords Supper. 1 COR. 11. 27. Wherefore, whosoever shall eat this bread, and drink this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord. THis verse hath a mark in its forehead (the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Wherefore) whereby at first sight it looks like an inference or collection from that which went before, where the Apostle having laid down the Institution of this Sacrament in the use thereof, gathers from thence, That whosoever eats this bread, etc. unworthily, he shall be guilty of the body and blood of Christ. §. 1. The sin of receiving unworthily is largely insisted on in the following part of this Chapter, where the aggravation of this sin is shown by the special guilt that attends it, and that is a guiltiness of the Lords body, by the particular cause of this guiltiness, Not discerning the Lord's body, by the judgement that follows upon it, damnation or punishment, by the way of prevention of the sin, the guilt and judgement, and that is self-examination, and self-judging, self-examination for the prevention of the sin, self-judging for prevention of the punishment inflicted by God. So that for a particular sin properly incident to the abuse or miscarriage of men in this Ordinance, there is very much said to show the nature and danger of it, because the distempers reigning amongst the Corinthians, did herein show themselves, which the Apostle studies to discover and to heal, and we by so ill an occasion gain such ● piece of Doctrine as is not so fully delivered on th●● subject in any other place of Scripture, for the better guidance and steerage to stand off from those rocks which the Corinthians fell foul upon. §. 2. I must first explain the words [Worthily and unworthily] He that knows one, knows both; as he that knows a right line, knows a crooked; The right interpretation of them is the hinge on which hangs the true understanding of all that is to be said hereafter, and yet they have been cloudily and confusedly sensed by many that expound by fancy, and at random, because they do not first set down the right rule of exposition, and so are themselves, and leave also their hearers in a mist. We use to denominate the Communicant worthy or unworthy, not at all intending any merit or meritorious condignity, for such a worthiness is the greatest unworthiness, but a meetness and congruity of the action to the rule of the action, and therefore the Apostle applies worthiness or unworthiness to the manner of communicating, He that eateth and drinketh unworthily. In all Ordinances, either preaching, prayer, Sacraments, the eye of God is much upon the manner, how they are performed, which I might make my first point, but that I will not shoot my arrow at so great a compass. Worthiness is relative, and refers to the rule of the action, which here is the institution, the Nature, Use and End of this Sacrament: for to eat and drink worthily, is to do it answerably and suitably to the Ordinance, when the Communicant hath, and so exercises such graces, qualifications and deportment, inward and outward, as this Sacrament doth require, bespeak and call for; And the contrary is unworthiness, when the manner of communicating, or the Communicant is not suitable or answerable to the Ordinance, either because he hath not, or exerciseth not the qualifications, that the Sacrament requires in a worthy receiver, or brings a contrary disposition to it, and this interpretation is easy, natural and convincing; for the Apostle lays down the institution first, and then infers what receiving unworthily is, as a straight Rule discovers a crooked line by the incompliance of it to the Rule; and thus the Scripture, which advances not the merit, but the meetness of actions and persons, useth to speak, as Ephes. 4. 1. Walk (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) worthily of your calling, Phil. 1. 2●. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ As becomes the Gospel, Rom. 16. 2. Worthy of Saints, or as it becomes worthy of the Lord, Col. 1. 10. that is, as becomes people that are the Lords, Worthy of God, 1 Thess. 2. 1●. in all which places it is required, that we walk or live answerable to such condition, calling or relation, or engagement, and so to eat and drink worthily, is as 'tis meet and answerable, as becomes such an Ordinance. And if any should object, as well they may, Why the Apostle doth not first tell us, what it is, or how we may receive worthily, for the abuse is not known but by the right use, the privation by the habit, the deviation by the rule, the crooked line by the strait. I answer, the Apostle insists upon the unworthy receiving, because that was the case before him, but he did not forget himself, as if he had not shown what it is to receive worthily; for though he name not the word, but as implied in the word unworthily, yet he had enough declared the thing by his laying down the Institution of this Sacrament, which is the rule of worthiness. It being nothing else but the answerableness of the Communicant to the Ordinance, which every man that once knows the Ordinance must also know, if he apply the rule and his action together, and so I am confident you have the meaning of worthily and unworthily. §. 3. After the explication of the words. Let us form the point of Doctrine. Doct. This Bread and this Cup of the Lord may be received worthily, and they may be received unworthily. I mean de facto unworthily. If any doubt of the collection of this point the very expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Whosoever shall eat and drink unworthily, implies the one, and plainly expresses the other part of the point. The Communicant may come and eat suitably to the Ordinance or Institution, and then he receives worthily, and he may come and eat unsuitably to the exigence of the Ordinance, and then he receives unworthily: So that the point is an undoubted truth, except any can demonstrate, that no Communicant can eat and drink worthily, and then to what purpose is the Institution, but to bring damnation or judgement on all that partake of it, but I wave the proof. The point is clear in its own light; only let me acquaint you, that my intention is to wove all I have to say into this one main point. For herein I will show the qualifications of a worthy, and the defaults of an unworthy Communicant, than the special guilt that aggravates the sin of unworthy receiving, He shall be guilty of the body, etc. then the particular cause of unworthiness assigned, and that is not discerning the Lords body; Then the fearful danger of this sin, whereby a man is said to eat and drink judgement to himself, than the way of prevention of this sin, that we fall not into it, Let a man examine himself. Then the prevention of the judgement in case we fall into the sin, If we would judge ourselves, etc. §. 4 §. 4. That the Lords Supper is not common for all, but a barred Ordinance to some. Quest. There may arise a Question thus, Worthily and unworthily are words that belong to the manner of communicating, and cannot be applied to any but Communicants, but is there not a third sort of persons, viz. non-Communicants, such as may not come to this Table, or eat and drink here? And were it not requisite to know whether there be any, and who be such, as well as to know who comes worthily, who unworthily? This indeed is a Question the more material, because it is in our days of great agitation, and therefore I intent to dispatch it first, that I may have to deal only with Communicants worthy or unworthy. And for answer to it, I first make and lay down this general Position. That as it's said of some Havens, they are barred, Thesis'. I. so is this Ordinance of the Lords Supper a barred Ordinance, a several not a common field, a receipt for a select company, not a common Inn or Ordinary. It's a Table in this respect like yours, which is not spread for every one to run unto, and sit down that will, but for your children, your guests, your friends; or if you think I have spoken too low, It's like the Table of a common Hall, which is not yet common to all the world, but to such a Corporation or Fraternity. And it may be said without hyperbole, that there is scarce a Christian Church in the world this day, nor hath been in any Age since Christ, who have not enclosed, made several and impaled this Ordinance of the Supper: And if I could but lead your eye into the Primitive Churches, you would wonder at the fortifications they made about it, There you should see the Catech●meni that were in the school of Catechism, learners of the Doctrine of Christianity, admitted indeed to hear the Sermon, (Tertullian calls them Audientes) but never grumbling at the Ite missa est, Go you are dismissed: When the Fideles or Communicants went to this service; And there you should see the Lapsi or Poenitentes, Christians that had fallen into open and manifest scandals, standing a long time upon the four stairs or degrees of public repentance, weeping for admission, and bewailing their sin and suspension from the Lords board, which rigour of Discipline, though full of sharpness and asperity, yet the reverence of this Ordinance, the Heathens among whom they lived, that watched for their haltings, and the great temptations to Idolatry and Apostasy, by fear of persecutions and continual Alarms, may plead some excuse of that severity: In short, though some have made the gate wider than others, yet all have impaled the Ordinance, and taken it from the common; The Word indeed preached or read lies open to all: the high ways and hedges may be compelled in to fill up the place where it sounds, and Baptism may be administered at the entrance, for imitation and listing of soldiers under Christ's colours: but the Lord's Supper ever was intra Cancellos, within the mound, for it is the inmost Ordinance that we have, for Church-members, Disciples, not lying open to the streets, but as an inner room within a room, an Ordinance for fellowship of Saints and Christians, that are past the Font; All have not right to it, and some that have had right, may for the time have forfeited and lost their capacity. This is my general position, which (as in the sequel will be clear to you) may be proved by a threefold evidence: 1. By evidence of fact, the universal sense and consent of all Christian Churches, and thereby it will appear that it is no new Doctrine. 2. By evidence of Scripture, by which it will appear to be no false Doctrine, for it's passed all doubt, that the Passeover in the old Church was a barred Ordinance, shut up from the uncircumcised and the unclean, and the Supper in the New Testament is so too: In the 28 verse, Let a man examine himself, and so; the word And so, is a limitation and a proviso, and contains in it, otherwise not. When men have traversed the Point to the utmost, this little word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so, as it opens the door to such as are so qualified, so it is a bar, and shuts it against them that are not: And it is Chrysostom his note upon the man that came in without his wedding garment, Matth. 22. 12. that the King said not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, he said not, Why didst thou sit down and eat? but, How camest thou in hither? 3. By evidence of Reason; for those that have no right or no capacity, may not communicate, nor those that having had a right or capacity, have lost it for present by some grievous sin, and the censure of the Church, which I shall pursue more particularly and distinctly: In the mean time, I thus conclude my general Position; We have warrant and may call all men, Turks and Jews, unto the Word of the Gospel: The Word calls them all to faith in Christ and repentance: If they enter not into Covenant, the seals of the Covenant are not for them: If they do enter Covenant, than the Sacraments or Seals follow, for the Covenant doth not follow the Seal, but the Seal the Covenant, I hope to rational men this appears reason; to me it appears above contradiction. So much for the general Position or Thesis. Now I will proceed to confirm it particularly according to the three fold evidence. §. 5 §. 5. The evidence of Fact. The first is the evidence of Fact, the universal and concurrent sense and consent of the Ancient Churches of Christ, to the intent it may appear to be no new doctrine, and so the odium cast upon it, as upon an upstart, or one of the new devices of this age, by such as are too tender to their lusts and sinful liberties, may be taken off: and though I reverence the grey hairs, and despise not the custom of the Churches of God, as St Paul saith, ver. 16. yet I make them not Dictator's but Consuls only, and that testimony they give shall be but in matter of Fact, their own practice, which those in our days that set open too wide a gate to this Ordinance, seem to take very little notice of: And I begin with Justin Martyr, who seems (saith Bellar.) to be the first of De Script. Eccl. those, after the Apostles times, whose writings are come to our hand. He in his second Apology saith, That it's lawful for no other person to partake of the Eucharist, viz. this Sacrament, but such an one as believes the Doctrines taught in the Gospel to be true, that is baptised for remission of sins, that so lives as Christ hath delivered; where you find the three requisites of partaking in this Ordinance, are Faith, Baptism, and good Conversation. This is the most ancient Testimony of the custom of the Christian Church in his time, and for that age fully stops the mouth of all contradiction. For the Ages after this Author, both those that passed under the Heathen, and under Christian Emperors, I shall not cloy the Reader with citing the Testimonies of the Ancients by retale, because there Cypr. Pass. Tertullian de P●nit. was a form of Discipline or Government, which obtained in all Churches, Greek, African, Roman, which with great consent prohibited access to this Sacrament, unto two sorts principally. 1. Those that were yet in the School of learning the grounds of Christianity. 2. Those that having been reckoned among the fideles, were for some great sin put into the School of correction; and these two sorts do answer those so much spoken of now adays, the ignorant and the scandalous. I say, there was a form of Discipline that took place, as appears by that of Origen in his third Book against C●lsus, so much magnified and insisted on by blondel, and it is this, De Jureplebis, pag. 94. That among the Christians there were appointed certain men to inquire into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lives and conversations of those that came to this Table, that they might prohibit them who had committed fin forbidden from access to this public Convention: A clear place against them that will have none sequestered for a time from participation of the Lords Table. 1. The first sort of which were such as having a mind to relinquish Heathenism and Idolatry, yielded up themselves to learn the Doctrine and rule of Christianity, and these were called Catechumenoi, or hearers, who were instructed and trained up to learn until they had attained cum alique profectu convenienti, Aug. de Fide & Operibus. some convenient proficiency to become completes, that is, to give up their names to be baptised, till which they were always dismissed, with Ite missa est, when the faithful went on to the Lords Table, and the Officers thereto pertaining. 2. The second sort were such as having been Communicants, styled Fideles in opposition to the Catechumeni; and Stantes in opposition to the Lapsi, did afterwards lapse or fall into Heathenish Idolatry, by offering to Idols, and these were thurificati, renegates, or else they gave money to be excused from that abhorred act, professing themselves Christians, but they would buy it out, and these were called Libellatici, or they were traditores, such as in Dioclesian's Forbes 649, etc. & 646. cruel time delivered up their Bibles to the fire, or they fell into some atrocious and notorious sin, Heresy, Whoredom, Drunkenness, Murder, etc. and these were sequestered from the Lords Table, and put to the School of repentance, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by Balsamon, the stairs or degrees of correction, which were four, through which they passed with weeping and sorrow, some longer, some shorter time, till they were reconciled to the Church, and so readmitted to the Table, Cyp. Epist. 28, 38, 39, 52. Cypr. de Orat. Dominica: Yea and after the date and danger was out of being compelled to offer to Idols, in the times of Christian Emperors, Chrysostom charges the Ministers under him, that if they knew a man to offer himself to the Table that is a gross and open sinner, they should prohibit him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. though he be a Lord General, though a great Commander, though he wear a Diadem, as Ambrose forbade and interdicted Theodosius, And if you say (saith he) I dare not do it, then tell me of him, Homil. 83. in Matth. and I for my part, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. will part with my life, before I will allow him the Lords Board, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let us stave off all notorious persons absolutely. Was this a copy of his particular zeal, or rather a testimony of the ancient Discipline, the vigour of which being drowned in the dead sea of Popery, yet even therein the rubbish or skeleton thereof is seen, by the Doctrine of their Schoolmen, and by the Council of Trent, which requires of necessity to a man in mortal sin, that he that will come to the Concil. Trid. do praparat. ad Euch. cap. 7. can. 11. Mass, must premise Auricular or Sacramental confession and penance; for they also have their preparation to the Sacrament, such as it is: As for the Lutheran Churches they have an exploration of all, what they understand of this Sacrament, and before the Communion, a certain confession of sin, which Chemnitius calls paenam institutam. And as for Chem. Exa. de praparat. ad Euchar. the Churches of our Confession, you may read their Confessions and Books of Discipline, and be satisfied: I will instance only The Church of England, English Liturgy Rubric before Commun. and after Confirmation. by rule whereof no notorious and obstinate offendor might be admitted, nor none that had not their Catechism perfect, which are the two points of ignorance and scandal. If this rule had been followed, and this Law put in execution, the practice would have been no new thing in England, as even the old rule is now by some accounted. I conclude with that which one argues, as out of the common rule of the Church in Austin's Epistle ad Januarium, Austin Epist. 118. Epist. 118. That if there be such a course or force of sin in any man, he is to be removed from the Lords board, by the authority of the chief, and put into the School of penitence, till he be reconciled to the Church. And so much be said of the evidence of Fact, as appears in the rules of the Churches, both ancient and later, both corrupter and purer; not that I or that I wish any else to be absolutely swayed by this Authority, for there may be error in the practice of the Church, yea error universally received, as in that of giving this Sacrament to infants, upon that ground, Jeh. 6. ●3. Except ye eat the flesh, etc. ye have no life in you; and yet it was the practice of the Church so to do, both in Cyprians and Austin's time, but I prove the evidence of Fact by this Argument, otherwise not to be proved at all: and I do not expect that any should condemn so ancient a practice, nor think they do, but rather do conceive that the bottom of the business is the disrelish of that Authority by which it is to be done. Bucephalus will be ridden by none but Alexander, and it was the saying of Cardinal Matheo Langi concerning Luther, That the Church of Rome, the Mass, the Court, the lives of Priests and Friars, stood in need to be Reform, but that a poor rascal Monk (meaning Luther) Heilin. Geog. in Bavaria. should begin all, that he deemed intolerable, and not to be endured. §. 6 §. 6. The evidence of Scripture. The second evidence is that of Scripture, which is first in dignity, but I put it second, because it justifies the Fact for the substance thereof; and here it is confessed that no Turk, Jew, Infidel, is debarred by reason of his Nation, for Scythian and Barbarian, bond and free are all one, We are all baptised into one body, whether we be Jews or Gentiles bond or free, 1 Cor. 12. 13. and have been made to drink into one Spirit: and therefore the word of the Gospel lies open to all Nations and people, without partition wall, such as between the Jews and others of old time; but the bar lies in point of Religion, for if they lie in their Idolatry and Infidelity, though they may come to the Word, yet not to the Table of the Lord. Who are to be kept from the Sacrament. 1. The Jews that serve the Tabernacle, and stick to the old Service under the Legal shadows, are excepted: We have an Altar, or rather a Sacrifice, Jesus Christ our sin-offering, whereof they have no right to eat, Heb. 13. 10. that is, no right of Communion with us, or Christ: The place is difficult, but easily cleared by Levit. 6. 30. for as the Priests that served at the Altar, had no right to eat of the flesh of the sin-offering, whose blood was brought into the Sanctuary, but burned it must be without the Camp, so the Jews that hold to the Legal service, have no right of eating the flesh of Christ, whose blood was brought into the Holy place of heaven (virtually) and his body suffered without the gates of earthly Jerusalem, thereby signifying that they were discommended, that hold to the Legal service. 2. Heathens and Infidels are excluded from this Table, because they are extraneous and without, so they are called, 1 Cor. 5. 12. What have I to do to judge, or censure, them that are without; they are without the gates of the Church, not obnoxious to the Government, nor allowed the privileges of it; and they that are without the gate, cannot be admitted to the Table, until they come in and be members of the family. 3. All unbaptised persons are excepted by the order of our Sacraments, whereof Baptism is first for insition and implantation into the Body of Christ, and the Lords Table, for further coalition and growth; this order is confirmed by the use or business of the Sacraments, the one being of Regeneration, and so first, the other of Communion, and so the second: See 1 Cor. 12. 13. By one spirit are we baptised into one Body, and have been all made to drink into one spirit; first baptised, and then made to drink, which order the Church of Christ hath held from the beginning, as it's said by Justin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Apol. 2. After the new Convert is thus washed, we bring him to our meetings where the Eucharist is. 4. Those that are under a present incapacity of performing such antecedaneous acts of preparation, or which are to be exercised in the act of communicating, provided that this incapacity be visible, as I may say, or manifest unto us, as in infants, idiots, stupid ignorants, bruits in the shape of men, who though baptised, yet are not capable of discerning the Lords Body, or of examining themselves, who seem to be excepted, ver. 28. Let a man examine himself, and so let him eat and drink. And so, I know a mad man may have lucid intervals, and a poor ignorant soul may be brought to know the letters, and spell the first syllables of Christianity, against either of which I would not shut the door; but if the ignorant cannot be gotten beyond sottishness and stupidity, nor got out of his obstinacy in blindness, I should be very unwilling to let him run blinofold down the precipice, or leave the door open for him to fall into condemnation; not that I envy him a benefit, but pity his downfall, which I ought to hinder, or at least not to help forward: and I may say of such an one, as the Apostle of the Law, Rom. 7. 13. Shall that which is good be made death unto him? God forbidden: Especially considering that the Apostle having said, Let a man examine himself, and so let him eat, doth in the next words come on again, ver. 29. For he that eateth and drinketh unworthily, eats and drinks damnation to himself, not discerning the Lords Body. As for infants, though the Churches of ancient time admitted them after Baptism to partake of the P Martyr in Musculus de caena. Lords Supper, for some hundreds of years, and one or two of our Reforming Divines speak somewhat favourably of it; yet the ground they went upon, Joh. 6. 53. that otherwise they had not salvation, is disclaimed by all, both because that Chapter speaks nothing of Sacramental or Symbolical eating the flesh of Christ, and drinking his blood; and also was delivered by Christ a year or two before this Sacrament was born into the world, and because there is so much activity and exercise required in a Communicant, as viz. to remember the Lords death, to show it forth, to discern the Lords body, to examine one's self, to judge one's self; therefore is that ancient practice obsolete, and as by consent deserted, and in room thereof we admit now, not by their years, for a man of threescore may be a child in understanding, and a child in years may be a man, but by their discretion and knowledge in the mystery of Christ: and if the Parents or Pastor's care, the blossoming of grace, and pregnancy in the child, were answerable to my desires, I should, as I am, for great reasons, be fore●●ly admissions of them, as namely, that the benefit and refreshing of this Ordinance might curb the over-growth of the sins and lusts of youth, and help forward the growth of their graces to an early maturity. Those that are professed Christians, baptized-Church-members, whether they live in open practice, or fall under the guilt of some gross and scandalous sin, are for that time as they be impenitent, to be secluded from, or not admitted unto this Communion; and this is an adjudged case in Scripture, 1 Cor 5. where one for terrible incest, notoriously manifest, detested by very Heathens, remained in the Communion of the Church, through neglect of their duty, which the Apostle reproves; and having shown what power they had of judging such as were within, members of their Church, enjoins them to purge out the leaven, and to cast out from themselves that wicked person: and lest any perverse gainsayer should restrain this power to this one sin, the Apostle saith, ver. 11. If any that is called a brother be a fornicator, a covetous, or an idolater, or a railer, or a drunkard, or extortioner, the Church hath power to judge them that are within; But what is this to the Sacrament? enough verily, for he that is cast out of the house, is certainly cast out from the household table; and the abstention from Communion, so much named in Cyprian, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or seclusion Forb●s 631. mentioned in the Canons, and whatsoever word is used for this casting one out of Church-communion, here if any where it operates and works, in forbidding the use of the Table, where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Church society and communion is; as for instance, Divorce though it extend further, yet signifies nothing at all, is no Divorce, if not a thoro or mensa, from bed or board, so this restention is nothing, it works nothing, (I speak not of a private avoidance of familiarity with wicked persons, which lies on private persons) if not to this seclusion from the Table: I shall not further urge the example of the old Testament, which debars the uncircumcised and the unclean for the time, from the Passeover: and I deny not that under that worldly Sanctuary, and those carnal Ordinances, as they are called, Heb. 9 1, 10. Legal uncleanness might debar, when spiritual and moral did not, as now moral filthiness may, when legal uncleanness is not; for that uncleanness under the Law, had a spiritual signification, and though it was not always sin, yet it signified moral pollution, as the leaven which was held Hag. 2. 13. execrable and must be cast out, at the Passeover is spiritually applied to another meaning by the Apostle, 1 Cor. 5. Purge out the old leaven, ver. 7. for Christ our Passeover is sacrificed for us: the old leaven, that is the wicked and incestuous person (Beza, Slater, alii) out of your society, and malice and wickedness out of your lives, ver. 8. and therefore the Argument which is drawn from the signification of the legal type, is not so contemptible, as a Learned man of M. Hu●frey. late would seem to make it, since the Apostle seems to argue from the leaven cast out at the Passeover, as I have hinted. § 7 §. 7. The evidence of Reason. The third evidence is that of reason, which was this, that such as have no right to eat, or have lost for present, right or capacity, should not intrude themselves: I say those that have no right, and they are those, that as the Apostle saith, Eph. 2. 12. are mere strangers to the Covenant; for in reason the Covenant must go before the Seal, and not the Seal before the Covenant; and therefore they were Disciples to whom Christ said, Take and eat, not aliens or strangers to the Gospel-Covenant, whereof it was ordained a Sacrament, infidels or unbelievers, which answer to the uncircumcised, were debarred the Passeover. Or else they are such as having had both right unto, and use of this Ordinance, have afterward lost their capacity for the time, by some gross and enormous crime, which hath brought them under sequestration or deprivation by the censure of the Church; and these answer the unclean under the Law, who having right to the Passeover as Church-members, were yet forbidden the use, during such uncleanness; for against such is the key turned, and the door shut, until and unless by their repentance for their sin, they be restored to their right, and the sequestration be taken off; for so in the ancient Churches, while the Lapsi lay under penance, and were in the School of repentance, they could not communicate, the Crier said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Chrysost. hom. 3. in Ephes. and if the same Author and the same place may be heard, ye shall learn from him the very two sorts which I am speaking of; There aught, saith he, to come to this Table, neither any, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of them that are not initiated and entered Disciples, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nor any of those that are professors and members, but unclean or flagitious, whose sins are such, ut judicatur excommunicandus, as it's said in Austin Epist. 118. ad Januarium. Now there is reason that such as lie in manifest and enormous sin without repentance, should either forbear, or by the Church be forbidden access to the terrible mysteries, as Chrysostom often calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them. 1. That they should forbear being made acquainted what a fearful sin they boldly adventure upon, viz. to be guilty of the Body and Blood of the Lord, the very naming of it being able to strike terror, and what danger they rush themselves into of eating and drinking damnation to themselves, as it were professedly seeking and solemnly setting their hands to their own ruin; for though every sin have death the wages of it, yet for a man to provoke his own destruction, and solemnly seal it upon himself, is most fearful: Who would not tremble to eat such a sop as should be presently followed with Satan, or to eat such forbidden fruit as is sauced with this bitter sauce, Morte morieris, Thou shalt die: for if this bread enter into a man filthy and polluted, Calvin. Instit. lib. 4. ca 17. Majore illum ruina praecipitat; and he that hath purpose to sin, gravatur magis, saith Austin, he is De Eccles. Dogmat. cap. 35. loaden with a greater guilt: He takes poison, both by reason of his guiltiness of other sins, and of the abuse of the Sacrament, saith Bernard. And therefore let Serm. de caena. 2 men consider what they are like to reap, that either ravish and force, or secretly think themselves well if they can steal the Sacrament▪ for he that is in mortal sin, sins mortally (as Alensis saith) and Pars 4. Q●. 46 that because, as the Schoolmen say, Committit falsum Aquin. 3. pars. Quaest. 8. & Esti●. lib. 4. distinct. 12. in Sacramento, he commits a falsehood in this Sacrament, professing himself to come to and receive Christ, to whom he is an enemy and a stranger; he mocks God solemnly: And therefore as Mr Selden De Synodecis p. 254. saith, If Judas that had a deliberate purpose of betraying Christ, had of himself therefore gone forth because he was so unworthy, certum ipsi laudi fuisset, verily it had been a credit and commendation to him to have forborn; and indeed there would appear some conscience in such forbearance, whereas there appears nothing but blindness, boldness, pride, custom, etc. in a dangerous intrusion: I cannot encourage men to forbear this Ordinance, nor allow the excuse of those that flatter themselves in such forbearance by their sin, as I have heard some, they cannot come to the Sacrament, because they are not in charity: Sin may be an impediment, but it is not an excuse; if you be in manifest and flagitious sin ye may not come, but that sin excuses not, for you ought to find a third way, that is to repent and lay aside your sin, that you may come. Let a man examine himself, and so let him eat, saith the Apostle. As in the Marriage feast, Matth. 22. he that came without his wedding garment was cast out, and they that pretending excuses, came not, are said not to be worthy, v. 8. What then is to be done? this third, to have a wedding garment and come too. Instance, a drunken servant that forbears to wait at his Master's table because he is drunk, but yet that is no excuse, for he ought to be sober and wait also: And this answers a captious fallacy or objection which may be made by some. There is reason that the Church should forbid openly criminous persons from access to the Lords Table. 1. It would be not only contra veritatem, but contra charitatem, to make such partakers of the holy Supper: They are the words of Learned Grotius, Grotius de imperio, p. 229. who cannot be suspected to speak partially in this cause, but to speak the sense of Antiquity: Against truth, for the seal, saith he, is not to be applied to him, to whom the thing signified, manifestly belongs not: and therefore in the Churches of old it was wont to be proclaimed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Holy things to holy persons: And Chrysostom shows, that one with a loud and terrible Homil 17. add Hebr. voice pronounced, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for pearls are not to be cast to swine. Against charity it is to suffer a blind soul that discerns not the Lords body, to fall into the pit which we have left open: No mother would suffer her child to eat that which may be poison to it, no shepherd would call his sheep into such pastures as will certainly rot them; no friend would put a sword into the hand of a furious man; no Physician would reach water to an Hydropic that eagerly thirsts for it. It was charity as well as duty in that Jehojada, 2 Chron. 23. 19 that set porters at the gates of the house of the Lord, that none that was unclean in any thing should enter in. The diseased or dropick man is angry and frets sore against those that keep water from him, but they are his best fri●nds that do it. 2. The admittance of ignorant, malicious, unclean, scandalous, drunkards, blasphemers, and such manifest works of the flesh, of which it's said, that those that do such things, shall not inherit the Kingdom of God, Gal. 5. 19, 21. will render the Lords Table a common Ordinary, a common lane, a common shore, and fill the Church of God, and the society of Saints, with all prodigious lusts and heresies, as if it were a sty of unclean swine; and what an ulcerous body would that Church be, where such a common liberty doth reign? when so many spots should be in your feasts of love, Judas ●2. so much old leaven, to leaven the lump by their example; when as the Apostle in the case tells us, a little leaven would do it, and therefore purge it out, saith he, purge out 1 Cor. 5. 6. that leaven while it is little: For as when the multitude a major part of a Town or City becomes infected, who shall shut them up, Si contagio peccandi multitudinem invaserit, saith Austin, then farewell all censures. And therefore if any shall encourage the Church to keep (as I may so say) open house in this Grotius de imperio pag. 233. case, doth little less, considering the corruption of men that would account such a liberty a warrant, than if I should counsel you to plant weeds in your Garden, or bring stones into your Vineyard. 3. This would give occasion and advantage to separation, and put into the hands of men an argument to withdraw from such society and communion, and to rend themselves off from the body so corrupted; not that I justify separation upon such ground, as I intent to show hereafter; for the people were blame-worthy that abhorred the offerings of the Lord, for the wickedness of Eli his sons, 1 Sam. 2. 17. and yet their wickedness was to be abhorred which gave the occasion: Woe be to him by whom the offence cometh. The Matth. 18. 7. mouth that blasphemeth the truth and way of God is wicked, but the sin of him that opens that mouth is also to be condemned. We are told, Ezra 6. 21. that all such as had separated themselves from the filthiness of the Heathen of the Land, came to the Passeover; and if we separate not from the filthiness of the Heathen, there are many that will separate from the filthiness of the Church, and we shall in vain call them back into a house infected with the plague, when once they are broken out. 4. The Church hath little or none other way, as the Church, to keep the holy things from being profaned, to correct the sins and lapses of her children, Ezek. 22. 26. to preserve itself from being gangrened, to defend and wipe off scandals, but this way of privation of privileges, and calling of the peccant from her Communion, shutting this door against rebellious children, and what should the Church have done all the while the Civil Magistrate gave no assistance, if they had not used this power of their own, to maintain themselves free from scandals and heresies, and to keep the credit of their corporation, which otherwise would be the most contemptible corporation in the world, and of no better credit than Algiers, or any City of miscreants; for if God have deposited his Word and Ordinances with his Church, and committed them to it, the case is hard, if they might not put to the door against unjust invaders of her privileges; as if one should commit a Vineyard to be kept, and not allow a hedge to be made about it. Now all men know, that almost all the coercion or correction that lies in the Church's hand, is the debarment of privileges of the Church, that is of the Sacraments; for the Word lies open to all, as the outward Court to all comers; and as for civil punishments, they are neither proper, nor the Churches; the rod belongs to Moses; And whereas it may be said, The Church hath the word of God, and by that they denounce judgement, declare sin, wound the profane, prohibit the unworthy from this Table; I grant it; and it is a necessary and proper means, but withal, I say, If a City or Commonwealth have Laws proclaimed and expounded, and penalties set forth and declared, but no execution of any restraint or punishment, no power to correct or punish; I need not tell you, how full we should be of thiefs and felons for all that. Thus much be said in confirmation and maintenance of my general Position, That the Lords Supper is a barred Ordinance, which I have endeavoured to make good by evidence of Fact, by evidence of Scripture, and by evidence of Reason, for the satisfaction of your scruples (if any be) and the settling of animosities: Much more might have been said and argued upon the point; For if the very Heathens in their idolatrous Sacrifices by their light of reason, did no less, as appears by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Callimachus. Callimachus, and Procul ô procul este profani, in Virgil. Away, away all you that are profane. If both Heathens, and the Church of God had some that did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, survey the Sacrifices, that they had no blemish that might disable them from being presented to God. If in the Olympic games or masteries Chrysost. hom. 17. ad heb. the Crier made Proclamation, If any man come out and accuse this Combatant or Antagonist, that he is a thief, a sl●ve, etc. being a dishonour for a Gentleman, a Freeman to enter lists with such a fellow. If the old Druids in France had a form of Excommunication Caesar. Commentaries. out of their Society, and it was accounted a mighty punishment. If the Essens a Sect among the Jews in Christ's time, had it in use to cast out of their Society such as were offensive, as Josephus tells us. If the Synagogues had a form of dissynagoguing offences, Grot. de imp. pag. 232. though they abused it, as all Church-censures are, when they spare the carrion-Crows, and vex the Doves; I say, if all this, and much more, why then should this be accounted a new and unreasonable, either Doctrine or practice? I end this point with a request, That every one of you would rather labour and study to prevent all occasion of using this course, than to remove the old Landmarks. §. 8. Who may not be denied this Ordinance. The second general Position is this, That though Thesis'. II. this Sacrament be a barred Ordinance, denied to some, yet it cannot be denied to any baptised visible Professor of the Gospel, but upon such grounds, and in such manner and order as God hath appointed or allowed; And this takes off the odium and terror of the former point; This settles and quiets all mistakes of them, For God is not the Author of confusion, but of order and peace in all the Churches of the Saints, 1 Cor. 14. 33. Let all things be done in order, ver. 40. And therefore the Apostle, when he had enjoined Timothy, To rebuke them that sin before all, that others may fear, 1 Tim. ●. ●0. doth in the next words lay a serious charge upon him, To observe these things without preferring one before another, and to do nothing by partiality. Would you call that a well-governed City, a well-ordered house, or rather a Cycleps den, where every one may cast out another, and he himself, as the Rabbis in the latter end of the Jewish State, ridiculously excommunicated one the other; As promiscuous access is not to be allowed, so neither promiscuous denial; As one may intrude and usurp the Lords Supper rashly, so he may be as rashly forbidden; As there is an ignorant and scandalous rushing in, so there is an ignorant and scandalous thrusting out; The door may be opened and shut both, errante clavae: If, I say, that a gangrened leg or arm may and must sometimes be cut off, Doth it follow that for every sore before healing plasters be used, we must run to the Knife or Axe? Or if, I say, a robber or murderer may be put to death, must I therefore have him to the next tree without further trial or judgement? The case is plain, but particularly handled thus. 1. It cannot be denied to a repentant sinner, one that doth renew his purpose of amendment, and after his fall with Peter bewails it bitterly, whatsoever his sins have been, for which he hath been punished or censured; Repentance doth dissolve the bands, and pull away the bar from the door, repentance prevents the punishment, I'll cast them into great tribulation, except they repent, as it prevents, so it restores a man, as Ezek. 18. 30. Repent, so iniquity shall not be your ruin. This was the Novatian rigour and error, they would not allow lapsed Christians that had fallen into sin, the benefit of repentance and restoring to the holy Table, but leave them to God's mercy, for to the peace and communion of the Church, they must not return; But the Orthodox Churches did allow repentance to be medicinal; Yea the very Church-censures were not intended to be mortal, but to be medicinal, viz. that sin might be destroyed, but the soul saved, 1 Cor. 5. 5. and here is a difference between civil sentences of death, and Church-censures. If a man be condemned to die for felony, his repentance doth not acquit or restore him from the sentence of death, but it restores a man to his Church-priviledge that had lost it; it is Tabula post naufragium, like a plank or board after a Shipwreck which saves from drowning him that gets to it. Object. Some may object, That this is an obvious and easy Engine to open any door that is shut; for if a man make a verbal profession of his repentance, and say, I repent of my sins, and that is to myself, you know not my heart, I demand my right. Answ. The Discipline of the Church is not to be exposed to mockery, nor is it a mere external Pageant; I will know, saith the Apostle, 1 Cor. 4. 20. not the speech of them that are puffed up, but the power, For the Kingdom of God is not in word, but in power; Hypocritical and superficial expressions signify nothing, but the powerful work of grace and regeneration which changes the heart; and because the Objection may be made by some (ex animo) intending to show with how easy a word, as Nollem factum, or I repent to blow the door open to himself, therefore I answer it, That though I should rest in a serious profession of faith and repentance, which is not pulled down again by a wicked life, or scandalous sin; As Philip rested in it, when the Eunuch answered him, I believe that Jesus Christ is the Son of God, Act. 8. 37. and so was baptised; yet when a man lies under the charge of our censure, for some scandalous sin the case is otherwise; for as it is in such sins as are with damage to another, it is not enough to profess repentance, but there must be Zacheus his repentance, that is, restitution and reparation of injury, if one be able; so in scandalous sins, whereby the Church is injured and offended; There was always in the ancient Churches a certain Discipline (as Chemnitius saith) whereby the repentance of men Depraeparat. p. 95. was explored and tried, whether it were serious, slighty and superficial, Sayings served not the turn, the Church had received a wound, the mouth of the enemy was opened to blaspheme, and therefore it was her honour to be satisfied in that reparation, which was made by repentance, that God might regain his visible honour by the repentance which he had lost by the scandal, and there is ground for it, 2 Cor. ●. 6, 7, 8. where the incestuous person lies humbled and overwhelmed with great sorrow, and therefore the Apostle writes to the Church to be content to comfort, to forgive him, and to confirm their love towards him. This is no dallying matter, when the fall is scandalous, the repentance must be serious; Peter thrice denies Christ, and Christ asks Peter three times, Lovest thou me? 2. A visible professor of Christian Religion, that stains not his profession with a wicked course of life, or some scandalous act, cannot be debarred his right of Communion with the visible Church in her privileges; Many are in the external Covenant and Kingdom of Christ, who are not truly regenerate, nor lively members of Christ himself; inward grace makes a member of the Church invisible, and the profession makes a visible. The Sacraments are given to the visible Church, we cannot discern or judge infallibly, who is regenerate, who an hypocrite, a visible Judge is not to go by an invisible rule, You shall know them (saith Christ) by their fruits: He doth not say, You shall know them by their sap; It's one Question, Who is a true member of Christ's body, and truly in Christ? It's another Question, Whom we may communicate with? It's one Question, Who comes and eats, and drinks unworthily? So do hypocrites: It's another Question, Who may not come at all? and those are visible unbelievers, and scandalous persons, usitatissima phrasi (saith Chemnitius) in the most usual phrase of Scripture they are called holy and Saints, who are Saints by calling, Disciples of Christ, separated from infidelity and Heathenism unto the worship of God by their faith of the Gospel; It must be evidence of some fact, or disorderly walking which is proved, that must give ground to discommon or disfranchize a reputed Member, Who ever heard of witnesses to prove a man unregenerate? Oh but in judgement of charity at least, he must be truly regenerate! I would all the Congregation were holy; That's the best cornfield that hath fewest weeds or tares, but (as I conceive) the Church is to proceed by an infallible Rule, not a judgement of charity; Charity gives a good temperament unto our judgement, and holds the balance mercifully, but God hath set a Rule to judge by, If one that is named a brother be a fornicator, or Idolater, or a railer, or drunkard, 1 Cor. 5. 11. It is the visible Rule of his own word, who may, and who may not be debarred our fellowship or society; Charity may hold the scales, but the scales are God's word, which tells us, who are intercommoners and Covenantors, and Sacramento tenus, Communicants, whether they be truly regenerate or no, for I have no Rule to judge that, and he may have right in for● externo, because he answers to the visible Rule of judging, for he is a brother called; he is, as the Apostle saith, within, and not outwardly scandalous. The Kingdom of heaven is likened to ten Virgins, whereof five were foolish: The Bridegroom might shut out the foolish, but the wise could not forbid them to attend or trim their Lamps, Mat. ●5. 3. No secret sin that lies in the bosom of the heart, is a sufficient ground of a man's being debarred or prohibited by the Church to come to this Table. It may be a cause of a man's eating and drinking unworthily, but of his debarment to come, it cannot be; It may be a cause of forbearance to come, not of prohibition; and the reason is, De secretis non judicat Ecclesia, secret sins are without the Church's cognizance: Our Saviour tells us, Matth. 5. 28. He that looketh on a woman to lust after her, hath committed adultery with her in his heart; but that adultery is not punishable by any, but him that knows the heart. The Schoolmen teach, That if a Priest have men's Durand. l. 4. Dist. 9 Quaest. 5. §. 7. Alice. part. 4. Quaest. 49. num. 1. secret sins under seal of Confession, he may not forbid the person in the face of the Congregation, for than he is not Corrector, but Proditor. Christ knew Judas his rottenness, his theft was acted, his treason intended, and now in hatching, yet he suffered him. I know it's a great Question, Whether Judas received the Lord's Supper? But that indeed is not the Question, but this, Whether he was debarred or forbidden by Christ, or no? And there is no foot step of proof for it, I say, that's the Question in this point; and yet to speak a word of the other. It runs currant by general vote of Antiquity, ten for one, That Judas Vide Selden. de Synedriis lib. 1. cap. 9 Vasquez. Tom. 3. Disp. 217. did receive the Lord's Supper. Hilary is quoted against it, but he also, as Vasquez truly observes, is against his communicating in the Passeover too; Now we find he sat down to the Passeover, Matth. 26. 20. and was hinted by Christ at the very Table to be the Traitor, One of you, vers. 21. and there is no mention of his deserting the company so early; that word of connexion, Luk. 22. 21. But behold the hand of him that betrays me, is with me on the Table, speaks very fair for it, that the connexion may be preserved with former words, Those that are against it, as some learned men are, answer the Text by anticipations, Muscul. de ●ana & multi. and give their reasons, That it's not likely Christ would eat with such an hypocrite, etc. But reason is no demonstration in matter of fact, as a learned man saith, The great stress lies upon one word, Joh. 13. 30. Judas taking the sop went out immediately; This sop, say they, was given at the Paschal Supper before the Lords Supper, whatsoever it was, it was an index of the Traitor, and given to distinguish him, therefore not a common giving it to all, as the common custom was, and wonder it is that the Apostles should interpret Christ's words, Do it quickly of buying things for the feast, which is a sign they dreamed of no Excommunication by those words, nor yet wondered that there should be such haste to provide and cater, as that he must rise from the Table, while the Paschal Supper was eating, which Paschal Supper and the Lords Supper, was, as it were, all one to them, not distinguished, but by the signification put upon the bread and wine, just when they were delivered, being indeed the Paschal Rites, and no other, viz. materially, and therefore I see not but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here may signify, as it doth, Matth. 13. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The seed in stony places sprung up forthwith, not so soon as sowed, but by reason of shallowness of the earth, and heat of the rock, sooner than ordinary seed, and so Judas went out forthwith, not before the end of the Paschal Supper, which was also the end of the Lords Supper, both being at once, and concluded by one hymn, but before the long speech, Vasquez. Tom. 3. Disp. 217. cap. 2. which was continued after Supper by Christ, John 13. & Joh. 14. for he left Christ and the other together in the room, and before that last Sermon was gone about his intended plot, and this as it is the common, so also (as I suppose) the true opinion, which is hinted, as the consent of the Church of England, in the Exhortation before the Communion, where you find these words, If any of you be a blasphemer Confessio Belgica. of God, an hinderer or slanderer of his Word, an adulterer, or be in malice, or envy, or any other grievous crime, bewail your sins, and come not to this holy Table, lest after the taking of that holy Sacrament, the Devil enter into you as he entered into Judas, and fill you full of all iniquities, and bring you to destruction both of body and soul But this example pleads nothing for admission of openly notorious and scandalous sinners; for though Christ knew Judas, yet his sins had not yet scandalously broke forth, and therefore he was present, as a secret sinner, of whom there could be no just accusation, nor evident proof, and so no object as yet of any ecclesiastical censure in an ordinary and orderly Tom. pars 3. Qu. 81. way, as Aquinas saith. 4. No private trespass against a private scandal given to a Christian brother, is the immediate object of this debarment from public Communion, for in such cases there is an order, viz. The golden Rule of Christ is to be observed, Matth. 18. 15. Go and tell him his fault between thee and him alone, if he hear thee, thou hast gained thy brother; if not then, take one or two more, that in the mouth of two or three witnesses every word may be established; If yet he hear not, or neglect, Tell it to the Church; The business here to be done, is not so much to resarciate the damage or injury done to thee, or to make him pay what he owes, that belongs to Westminster-Hall, not the Church, but to gain a brother to repent, that's the work. And here we may complain of a great neglect of this duty of private reproof or admonition: Men would have their private offences brought upon the public stage, at first dash they expect the Church should proceed to do their work at first instance, they forget that, Levit. 19 17. Thou shalt not hate thy brother in thine heart, thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him. The Church would have less to do, if this course were held, the matter would be stopped, the offendor gained by this private plaster, which if it do the cure, what need we go to the Chirurgeon: Men have their own private plasters, and until the sore rankle, they call not the Chirurgeons to counsel: Men are apt to run to the Church or Minister with private whispers, and what can they do by God's Word upon private whispers, just nothing, go and do your own duty: Let Christ's order be observed, He will not have a member of the Church made a Publican or Heathen at first dash, there are three neglectings to hear before that be, If he hear not thee, If he hear not two or three, If he hear not the Church, but if he do hear thee, than no end of bringing two or three; If he hear two or three, than no telling of the Church; If he hear the Church, then is he no Heathen or Publican unto thee: How rashly and passionately do many separate from the Church, because she cannot, doth not cast out her members upon their private whispers, let them go and separate also from the Commonwealth, because she doth not banish or put to death upon private information. Do they neglect their own duty to their brother, and will they make the Church a Heathen and a Publican to them, for not doing that which by Christ's order they cannot do? 5. The proper, and adequate, and immediate object of this debarment from the Communion of the Church, is a scandalous person, that holds either a course, or hath committed the act of a scandalous sin, And what call you that? It may be explained thus: 1. Some atrocious or grievous sin, of first magnitude, If any that is called a brother be a fornicator, idolater, covetous, etc. 1 Cor. 5. There is a list with an Et catera, Gal. 5. 19 where they are called, Works of the flesh, and they that do such shall not inherit the Kingdom of God; As also 1 Cor. 6. 9 Know ye not that the unrighteous shall not inherit the Kingdom of God, nor fornicatours, idolaters, adulterers, abusers of themselves with mankind, nor thiefs, nor covetous, nor drunkards, nor revilers, nor extortioners, and such were some of you. These the Papists call mortal sins, they bring scandal on the Church, provoke God, blot out our comfort, waste the conscience, etc. but there are quotidian sins of daily incursion, common to all godly men, infirmities, which like little flies are not to be knocked down with so great a hammer, whose absolute cure can hardly be expected, or performed by such as are subject to the like passions themselves; divorce or banishment are too great, but for such offences as are directly contrariant to the respective societies of marriage or Commonwealth. 2. It must be an open and manifest sin, else it is 1 Cor. 5. 1. not scandalous, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is reported commonly fornication, and such fornication. Chrysostom saith, he speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, concerning manifest sins, when he charges his Ministers to admit no scandalous offendor: Now to render a sin manifest or notorious, I suppose first its requisite, 1. That it manifestly be a sin, and this is quaestio juris, for a thing may be commonly cried down under the name of an enormous crime, and yet indeed be very doubtful, I instance usury, where the Question is, What it is? Then, Whether this in question be usury? Then, Whether all usury be sinful? For there are great names of learning and godliness, who upon considerable reasons do deny it. 2. That it be manifest, that the sin be committed; for it's one thing to know simply, and another to know judicially, and known it must be, either by evidence of fact, or confession, or conviction, if it be, and yet appear not, it is as if it were not, De non existentibus & non apparentibus eadem ratio, if it come to that pass, that the offendor put himself upon conviction, than the process must be Secundum allegata & probata, in the mouth of two or three witnesses every word must stand (saith our Saviour upon this point) If I were to judge the fact, which I myself do know, but yet it is not proved, I durst not make a censure, but should rather, Exuere personam judicis, & endure personam testis; And as Jerome saith, Count Ruffin. lib. 2. A single witness is not to be believed, Ne Catoni quidem, No, though he were Cato; You would be loath to lose your horse, your goods, but upon sufficient conviction, and I hope, you think that to lose your right to the Sacrament, is a greater loss. I like well of that of Durand Lib. 4. Dist. ●. Qu. 5. §. 7. Aug. in 1 Cor. 5. If any be a brother. out of Austin, We cannot prohib●re à Communione, any man, but he that either confesses his sin, or is convict of it before the secular Judgement, or in the face of the Church. You see what a sufficient hedge the Scripture and Reason hath made about the right of a Communicant. Sixthly, No private person by any private Authority, can dispossess a visible member of his right of Communion; As in the Commonwealth Justice is necessary, but private persons do not bear the Sword. It's unreasonable that a man laying claim to the Ordinance should at any man's private discretion be denied, What inconveniences and mischiefs would this fill the Church of God with? How full of scandals? This would not heal scandals, but make them. Nor can I warrant or encourage any private or single Minister ordinarily to assume the power of jurisdiction, to cast out of the Church, as it once did Diotrephes, 2 Epist. of John vers. 10. and I say ordinarily, because Saint Paul delivered to Satan Hymenaeus and Alexander, 1 Tim. 1. 20. For the Pastor is not Dominus, but Dispensator Sacramentorum, (as Alensis saith) not the Head of the Sacraments, but the Steward; And it would go very ill with the best Communicants many times, if the power lay in that hand. He that preaches against them would make no bones to forbid them the Table, and they that least deferved it should feel the severity most; but our Saviour his Rule is, Tell the Church; and that Matth. 18. rebuke which was given to the incestuous Corinthian, was inflicted by many, 2 Cor. 2. 6. It's true, The Minister may alone perform the executive part, and pronounce the words, as the Crier doth the Proclamation, and peradventure withdraw his hand from reaching forth the Sacrament to a scandalous person, but that is no act of Jurisdiction, or casting out the scandalous person, as I shall (it may be) show anon. Seventhly, The Church itself doth not ordinarily cast out a meritorious sinner without previous Admonition, and hearty seeking of a lost Sheep; for there are few that would cut off an unsound Leg or Arm, before they had tried all ways; And our Saviour saith, If he neglect to hear the Church, (Matth. 18. 17.) as implying, That the Church deals with him by Exhortations and entreaties, such as may overcome his obstinacy, rather than punish it, and had rather heal him than cut him off. And so in the first general Position, I fortified the Sacrament against undue Intrusion: And in this second I have fortified the Right of the Communicant against unjust invasion. And having shown you the truth of this Point in two general Positions; The first was, That this Ordinance is barred, and lies not open to all that may intrude. The second was, That the right of a visible Church-member is hedged in, and cannot be hand over head invaded, and taken away from him. Now I shall shortly show you what Use may be made of all this. CHAP. XVIII. The Uses which are to be made of the two last Theses. §. 1. THat the truth lies between these two. I say, between a forcible Entry, or violent Intrusion unto this Ordinance, and an unjust invasion of the Communicants right; For both the Ordinance itself, and right of the Communicant are hedged in; As in all Corporations, whosoever will, may not intrude into the freedom, nor yet the rights belonging to that freedom be taken away, but in an orderly way. That which God hath made common, we may not enclose or make several, v●z. the Gospel or preaching thereof, and that which God hath made several, we may not make common, that is, this Sacrament; As he cannot allow this Table to any that are not of the house, so neither can we turn out of the house such as have right to come to this Table: Some are displeased that they should not have the same right to the Word, and to the Table; No, for as thou art a sinful man, thou hast a right, and duty to hear the Gospel, though an Heathen, but not to this Sacrament, till thou be a Christian, and duly qualified professor of Christ: Are you not pleased that God gives you a nearer and more inward admittance unto Communion and fellowship with Christ, than to Jews and Infidels, and such as are called Christians, but little better than they? Would you not have him make more of his children, than of common servants? While you would raise up a right unto wicked men to Gods inner Ordinance, you do but depress and lay low the difference and favour, which he vouchsafes to his Covenant people; A King may send a Proclamation of pardon to rebels, while the Sword is in their hand, but he seals it not to them, or invites them to his Table, till they submit and accept conditions. §. 2. No private grudge, or distance, or animosity of any man in authority can warrant the dispossession of any just right of a Communicant to this Ordinance. I have told you already, We are not Lords of the Sacrament, but Stewards; the Table is the Lords Table, not ours; No servant can upon any private grudge against his fellow-servant forbidden him the house or table provided by the Master; No private Citizen can forbid the privilege and rights of freedom to his fellow-citizen; This is but the exercising of private revenge by the way of God's public Ordinance, and to prostitute the same to our envy and malice; The King said to his servants, bind him hand and foot, that hath not the wedding-garment, and take him away, Matth. 27. 13. The King said it, Let all the Lords servants take heed of casting out any, but upon the Lords warrant, and upon his command. I should tremble that myself, or any else should make my Office serve my private spleen, neither can any man lose his right upon my supposition or suspicion of scandalous sin, but clear and convictive evidence. And what I say of private grudge, I would be understood to say of private differences in opinion, speculative or practic, provided they be such as godly men do ordinarily descent in; or (as the Apostle saith) Such things wherein the Kingdom of God consists not, Rom. 14. 17. For vers. 3. Let not him that eateth despise him that eats not. Let not him that eateth not, judge him that eats, and the reason is given, vers. 4. He is another man's servant, to his own Master he stands or falls. Such discord need break no music, we may as soon make all faces alike; as all judgements, and we should not be so proud as to think all are Blackmores besides us. For God hath received him (saith the Apostle, Rom. 14. 3. therefore let us receive him, and let him receive at the Lords board, and yet I would have no man think, that I dare speak in favour of, or invite heresy to the Lords Table; For as there is a great difference between our daily sins, and those we call scandalous, or flagrant, and atrocious, so there is also between many errors of judgement, and pernicious heresies; And if we compare such heresies with scandalous sins of moral life, you shall find, that heresy is more infectious and pestilential, though the other may be as mortal; So the Plague is more to be avoided than the Dropsy: Heresy overthrows the faith of other men more easily, than drunkenness doth their morals by the example; By scandalous sins we open others mouths to blaspheme, by heresy we ourselves blaspheme, 1 Tim. 1. 20. And you find that it is said of heresies, as it is of Adultery, Murder, They that do such things shall not inherit the Kingdom of God, Gal. 5. 19 And if there be any thing higher, it's said, They bring upon themselves swift destruction, 2 Pet. 2. 2. and therefore they are as fare removed from this Table, as any other. §. 4. And what I have said of private grudge, or private differences in judgement; I say, lastly, of private respects or partiality, which neither shuts nor opens the door well; and if I were to allow or disallow Communicants, I would not admit my near relations, Wife, Children, Servants, Kindred, Friends, but upon the same terms I would admit my enemy, his relations, his Wife, Children; and if I should disallow any of them upon the same terms, I would forbid mine own, else were I a Jam. 2. 4. respecter of persons, and a judge of evil thoughts; Nor would I stretch out my hand to a Parliament-man, and withdraw it from a Scavenger on the same terms; Nor should a godly man, Flagranti in crimine, under the scandal of drunkenness, or adultery, find any more welcome than another man under the same sin, until repentance made some difference; For still I go upon the same Rule or principle; The Table is not ours; We make not the Feast; We are not Lords and Masters of the Ordinance, but Stewards, Servitors, Dispenser's, that must act ad voluntatem Domini. §. 5. The third Use of this Point, may be to satisfy our querulous and complaining dispositions, when we see many who are but Jews outwardly, and they are no Jews; Many that have a form, but not the power of godliness: Many that walk disorderly, as the Apostle saith, 2 Thess. 3. 11. Many that desire to make a fair show, and do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, set a good face on it, Galat. 6. 12. but are rotten at the core, etc. They complain, Why are they suffered? Why are not they cast out▪ Why do they remain spots in our feasts, as Judas saith, & c? And it cannot be denied, we plead not for hypocrites, we are not Advocates and Patrons of foolish Virgins, they come unworthily, though they come, and that is bad enough, but why do they come at all? The Answer is, That violence must not be offered to that Rule, Order and way, which God hath set down for the prohibiting of any visible member from his right. It's fit that thiefs and robbers, and cheaters were either reform or purged out of the Commonwealth, but yet it must be in the course of Law, or else the remedy would be a mischief; That in the mouth of two or three Witnesses (saith Christ, Matth. 18. 16.) every word may be established. It is not a thing to be done at random, as I have showed; Every sore leg is not presently to be cut off, there may be as sore a one under a silk stocking: The Church sins, if she neglect her duty; but I must tell you, That you must do your duty first. Have you (in private offences) gone first to your offensive brother, and told him of his fault in private, and then if he be not gained, have you born witness against him? And hath he been convinced of his sin by due conviction? Or doth he stand out against conviction and admonition? And is he obstinate, and doth persist in his sin? One may murder a Felon, he should haply die, but he dies innocently, if he die by a private hand; A man that deserves to be cast out, may be cast out injuriously, viz. a non judice. I confess the Argument is plausible, That the Church, the livelier and purer it is, the better it is, So the Cornfield is best that hath no weeds; The Corn that's clean dressed from chaff and cockle is the purest, but it's rare to find such a field, or to find such a floor in the Garner, so it is, but not in the barn-floor. I like holiness which is of Gods making, not that which is of man's making. The Novatians, or Cathari, the Donatists also pretended both to a holiness above all the Churches of God in the world, but there is (as Calvin observed, none of them left in the world to be seen, whereas the true Churches of Christ continue, and I hope shall continue, though they be like Israel going forth of Egypt, that had a mixed multitude among them, as the Scripture speaks. CHAP. XIX. What must be done where Discipline cannot be executed for want of Administrators. §. 1. HAving said, That the Lords Supper is a barred Ordinance, and yet that the just rights of the Communicant ought not to be invaded. I shall now proceed before I go further; Two or three Questions of moment and importance; The Answer to which will both clear the former Doctrine more fully, and also anticipate such Objections, as may be raised up against it. Quest. 1. The first Question is this, What is to be done in such case, wherein the former Doctrine is impracticable, by reason that the Church or particular society, whereof thou art a member, be not in capacity to exercise such Discipline, for want of such due Administratours as may bring to execution the aforesaid order of Debarment from, or Admittance to the Lords Table? Before I answer this great Question, I must tell you that I have cause to fear lest it be said of me, as Cicero said of Cato, His opinion of, and affection to the Commonwealth is excellent good, but he is offensive, Quia loquitur tanquam in Repub. Platonis, non tanquam in faece Romuli, because he speaks as if he were in Plat●. his Commonwealth, not as in the dregs of Romulus: So you may say, that I speak as if I was in the Primitive Church, and not in the dregs of corruption, which profaneness and superstition have brought in upon us; but notwithstanding the Clock that goes false must be reduced by the Sunne-dial, and not that by the Clock that errs; We may justly complain of, and bewail the evil genius of the times and men, that if they can hear novelties every Lordsday from some ambulatory Preachers, and they also can vapour up and down with two or three Sermons calculated to serve any Meridian, do not either look for, or prise a settled condition of Ministry and Sacraments in the Church, but rather cry, So would we have it, Let every man do that which is right in his own eyes; and we little think that so many breaches and distractions are amongst us, because we seek not the Lord after the due order. It was an old complaint, that the coming in of the world into the Church was the decay of Christianity, while Emperors were Heathen, and persecutions of the very name Christian, were frequent, the Discipline was vigorous, when men came in to Christianity with no other resolution, than to suffer for it, and made account to save nothing by it, but their souls, the Discipline was able to keep them in compass, but when Christian Emperors came in, and set the broad gates open to the world, than they thronged into Christianity for fashion, interest, preferment, as all do now upon custom, example, education, and hence is the decay and corruption of Discipline, Atheists, Epicures, Libertines, every one under form and colour of Religion, providing immunity and impunity for their own lusts, which having said, and thereby pointed with my finger to the sore, which I cannot heal, I shall answer to the Question. §. 2. 1. The strait is great, where there is not a just and orderly power to separate or sever the precious from the vile, to deny their bread to children, or to cast the children's bread to dogs, and there will be found a great deal of self-denial necessary in this case; The affirmative command of giving the Lords bread to his children; and the negative command of not casting pearls before swine, are both to be observed, and the only expedient that I know is, that both Minister and people do the duty of their place, without usurpation of further power, than they have by God's warrant, and then all will be as well, not as it might, but as it can, as it was in Hezekiah his Passeover in the second month, 2 Chron. 30. Many in the Congregation were not sanctified, vers. 17. Many came out of the Tribes of Israel, which had not cleansed themselves, they did eat the Passeover otherwise than it was written, vers. 18. Here you see it was not so well as it ought, but it was as well as it could at that time, and therefore Hezekiah prayed, The good Lord pardon every one that prepares his heart to seek God, though he be not according to the purification of the Sanctuary, and the Lord healed the people, vers. 20. And therefore to speak more particularly to the point; I cannot counsel, but bewail the intermission of the Lords Supper in such Churches where there are a number of worthy Communicants, at least visibly, though there be no power of juridical exclusion of the unworthy. The Helvetian or Switzerland Churches claim to be Churches, and have the notes of Word and Sacraments, though this order of Discipline be not settled among them, and I am not he that shall blot out their name: There is an express command, Do this, and a very great obligation; There is an excellent benefit of this Ordinance, which if it stir up the thirst of God's people to desire, or rather claim it at the Minister's hand, I see no ground for the refusal: I know the Sacraments of ordinary use were intermitted in the wilderness, wholly or mostly, and they were recompensed with extraordinary, 1 Cor. 10. but that arose on another occasion than this I speak of; for alas, How many Churches in England, or if you will, good Christians in them, shall everlastingly be deprived of this high Ordinance, and the benefit of it, shall lie under the temptation of separation, shall lose this mark of a Church, and shall in effect be equally debarred of this Communion with Christ, as wicked men are, and that also not for any default of theirs, but for their unhappiness of being planted in a Vineyard that wants a wall or hedge? §. 3. 2. A particular Church having administration of the Word and Sacraments, is not bound always to want a hedge, pale or door unto the Supper of the Lord, in case the Civil Power is not pleased to intermeddle or interpose in these affairs, but are (as I conceive) bound to use all warrantable means to preserve their society from infection and scandal, and the Ordinance from undue invasion, by giving up themselves to such inspection, as God hath entrusted it with, and themselves have chosen, and by associating themselves with other Churches of God, that the unity may be preserved of the body of Christ, for the Arch is firm by the mutual support of the stones, and their joining to the top-stone; For the Church is a body or society with which God hath deposited his Ordinances, and given it power to meet and assemble themselves together for performance of them, and it were a wonder that they should not have a power of exercising them in a right manner. I do not arrogate unto the Church any the least power of outward force or coercion, for that belongs to him that bears the Sword, who if he do not give effect to the censures of the Church, yet they have their effect by the consent of the Church itself, Ex Disciplina confederata, as they say, which is that by which he that consents to be of that body is subject to the Laws and Rules of it, and is cut off, if he prove a rotten member. To give light to this point, How stood the Discipline of Synagogues, from which I am apt to think our Christian Churches took much of their pattern? They had a power to discommon their own members, and it seems to me that their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or agreement among themselves was that which gave effect to their censures, Joh 9 22. And what is the government of Colleges, Corporations and petty Courts in Countrey-villages, where the by-Laws and amerciaments and penalties are by agreement, north warting the municipal Laws of the Commonwealth: He that will enjoy the privileges and freedoms of such a body, must be subject to the Rules and Laws of that society; and so the Christian Churches under Heathen Emperors could do no more but disfranchize their own members from the privileges of the Church, of which body they had by their own consent come in to be members, and so submitted themselves to them. The Emperors gave not this power to the Church, but God who gave them his great Charter to be a City and Corporation of his own, did eo ipso, give them this power, without which they might be a Cyclops den, or chaos, but not a regular Society; And upon this ground (as I conceive) the Apostle reproves the Corinthians, 1 Cor. 6. & 1 Cor. 5. for not doing those things to prevent scandal, which they were empowered and enabled to have done as a Church of Christians: And if any man had been of such stomach or disposition in those times, as not to have cared a straw for those Church-censures, so long as the Civil power touched him not in purse, body, liberty, it was enough to proclaim him fit for to be a Heathen than a Christian; For it's admirable to consider, as it is most evident, That a Church censure, a Suspension from the Communion of the Church wrought more sorrow, and trouble, and heart-breaking, than the fire and faggot of the persecution: In conclusion and upon the whole matter, as he said of the Romans, they must redire ad casas, return to their poor shepherd cottages again: So I say, that in case of this necessity, when the Civil power contributes not assistance or furtherance to the Church, she must consider the case of the primitive Churches, and what intrinsically belongs to her to do, as a corporation or body of Gods making, with no other power of self preservation from scandals of members, but purging them out, nor from injuries of foreigners, but suffering. §. 4. 3. Every particular member of the Church ought to withdraw or refrain from such conversation with a scandalous brother, as may either give occasion of scandal to others, or infection to himself. The Apostle allows civil commerce or intercourse with Heathens and Infidels, if we live among them, and the bonds of natural and civil relations or duties must not be violated on pretence of Christianity, but an arbitrary, familiar and intimate society or fellowship with them that live or act scandalously, doth but soil ourselves, harden them, offend sober Christians. It's a caution much inculcate in Scripture, Withdraw from every brother that walks disorderly, 2 Thess. 3. 6. Have no company with them, that they may be ashamed, vers. 14. Turn away from such wicked formalists as have no power of godliness, and under the form of it are so wicked, 2 Tim. 3. 5. With a brother that's scandalous, no not to eat, 1 Cor. 5. 9, 12, Them that cause divisions and scandals mark, and avoid them, Rom. 16. 17. These, and the like expressions some Learned men draw into consequence, to prove that which we know rather the name of, than the nature of the thing, Excommunication: Others understood Grot. do Imp. p. 231. by them Nullum actum privato majorem, no act greater than private avoidance of company, which is that I now speak of; For in the primitive times, when the Heathens observed of Christians, how they loved each other, and when the Christians, had in use certain remarkable testifications of this love, by their feasts of love, and holy kiss, etc. It was a mark or note of reproof and shame to be shunned and avoided by the brethren, for scandalous sin, and it was medicinal to him that was so avoided, and in that regard a duty in conscience and charity to be performed; and I would that all distances created amongst brethren by passion and envy were reduced to this, than we should find, that though we had not power to separate an offendor from the Church, yet the separating of ourselves from him, would work much good, and be in some measure an Excommunication; For it is certain, that a great part of the effect thereof lies in the non Communion or withdrawment of the people from him that's scandalous; and as certain, that if we flatter and encourage the sins of men by our samiliarity and fellowship, Excommunication itself would be but a lost Ordinance, and of no effect; For it is my opinion, That if Excommunication, greater and lesser, as they are called was in full proportion reduced into practice, yet except the people that are members of the Church did make conscience of imparting their fellowship to such as were cut off, it would be little better than a wooden dagger, and rather serve to create passion and fury than humility and shame in them. § 5. 4. The Minister's duty is by Doctrine to declare the sin and danger of undue intrusion to the Table of the Lord, which is a ministerial prohibition of the unworthy, a comminatory seclusion, though not juridical, a power of the Keys; And this is openly denied by none who speak out of conscience, and not unreasonable lusts; The Apostle in this Chapter takes this course in terrible expressions, pronouncing and denouncing judgement to the unworthy, other holy and famous Worthies of the Church in their generations, do rather thunder than speak, Better that a millstone was hanged about his neck, and he cast into the sea, than that a man with an impure conscience take and eat this morsel, saith Cyprian, or the Author De Caena, and so chrysostom pours out himself in his Homilies and Sermons on this point with great sharpness, and accounts this which is done with the voice a seclusion or keeping of men back (Hom. 13. ad Hebraeos) and so it is and Pag. 467. Homil. 83. in Mat. Hom. 86. ad pop. Antioch. Tract. 62. in Jo. Amb. ad Heb. 10. may justly be called, for it is a ministerial prohibition of the unworthy; Chrysostom compares this sin with theirs that slew Christ; Austin, sin of Judas; Ambrose, with the sin of the Jews; Basil makes the Question, Lib. 2. de Bapt. cap. 3. Whether it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without danger to come not purged from filthiness of flesh and spirit; and answers it by the unclean persons coming to holy things, making that uncleanness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, typically to denote moral uncleanness, which I rather note for his sake that slights this Argument. And therefore let all Ministers be stirred up to use this prohibition the more, and the rather when other is wanting, in discharge of his duty to God and men's souls, which though it be not better liked than the practical seclusion, yet men are more patiented under it, I hope out of conviction of conscience, and not because they may, notwithstanding this, lie still in the crowd without that particular mark, which the actual seclusion sets upon them. § 6. 5. The Minister that dispenses the Sacrament by giving it into the hand of the Communicant, may in this case with more reason suspend his own act, and withdraw his hand from one that he sees and knows to be a scandalous person, as he might do in case a hooker's Pref. Turk, Jew or excommunicate person should intrude unto the Table of the Lord, in which case, viz. of Excommunication. Calvin saith, He would die rather than reach forth his hand to give the Sacrament to such an one. It's true, you will reply, This may be done in the case of such as are debarred by the Church, but not in the case of a scandalous sinner, not yet so judged? For answer to which Objection, I say, That indeed there are men of great renown for learning and holiness, that hold, If a M. Ball. Trial, p. 205. Minister know a man unworthy he must yet receive him, because he cannot manifest it to the Church. If a man's unworthiness be notorious. and yet not so judged by them that have authority, he must administer the Sacramental Signs to him, not as one worthy or unworthy, but as one as yet undivided from them. And the truth is, the Minister alone, singly as a Minister, hath not by warrant of the Word, the power of Excommunication or Suspension in his hand, as Grotius de imperio, p. 230. is generally holden; nor will I dispute; but this with holding of his hand from actual giving of the outward Signs, is no act of censure, no Suspension of the person, no casting of him out, but as those that allow it say, An Act of liberty, as a Physicians not giving drink to an hydropic person, or the withholding his own Sword from a furious man, for the time of his rage, and (as saith the Author's last cited) a Minister may do this by the same right whereby he doth by Doctrine declare such a man's incapacity, or whereby a private Christian withdraws his fellowship or society; Nor otherwise can Chrysostom charge to Ministers to hinder the unworthy, which he presses in his 83. Homil. on Matthew, on pain of being guilty of their blood, be understood; for it must be meant of such scandalous sinners known to them, but not so judged by the Church, they being kept from access, or sight of the holy mysteries in his time by the censure of the Church; and I as little doubt of the judgement of many learned men, or of the intention of the Church of England in the Rule given to the Minister before the Communion in the case of some emergent scandal at the present time; nor do I conceive that any learned man would deny this liberty to a Minister, to withhold his hand from some mankiller, drunkard, perjured, etc. that hath been convicted before the Civil Authority, though no censure of the Church be against or upon him: Nor is that charge given to Timothy very far from proving it, Lay hands suddenly on no man, Be not partakers of other men's sins, 1 Tim. 5. 22. If the Rule of Analogy or proportion may be here allowed, and I believe, that had not the profit of the Courts more swayed than point of conscience, this Suspension of act had not been a crime; For the Schoolmen generally allow the Dhrand. part. 4. Dist. 9 Quaest. 5. aliique. Minister to deny the Sacrament to any that is in mortal sin, if it be but notorious by evidence of fact. And so much for this point, which I have spoken the more unto, because it is a Question that may often come to hand, even in our times, and the places in which we live, and only with this intention, that I would have the Sacraments on their wheels, and yet so that their male administration bring not epidemic judgements upon us, as the receiving unworthily did on the Church of Corinth. CHAP. XX. Whether a Godly man lawfully may, or aught to stand as a Member of, and hold Communion in the Ordinances of God with such a Congregation as is mixed (as they call it) that is, where men visibly Scandalous in Life and Conversation are mingled with the Good in the Participation and Use of Divine Ordinances? Or, Whether this Mixture of Heterogeneals do not pollute the Ordinances, and the Communion to the Godly, so as they are concerned to Separate from such Communion. §. 1. BEfore I make particular Answer to this Question, I must tell you, That all serious and weighty Christians have cause to lament the levity and inconstancy of people of our times, and the spirit of Separation which so easily puts them upon wing to practice and plead for separation, as they did for Divorce upon every cause, Matth. 19 3. There are many make but a humour of it, being ignorant of the greatness of the sin of renting asunder the Unity and Union of the body of Christ, which Chrysostom aggravates Homil. 11. in Ephes. and recites a saying of a holy man before his time, (he means Cyprian) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which might seem a very bold speech, and that is, That the blood of Martyrdom cannot wash off this stain, which many account an ornament, not a sin. Among other principles of Separation, this which I have now to speak unto, that we must excommunicate ourselves from God's Ordinances (if men of wicked life be not excommunicate) for fear of pollution by them, is Donatistical, and urged by Parmenian the Vide cap. 21. Epist. ad Parmenianum & alibi. Donatist, and answered by Austin many hundred years ago, and now retrimed and revived, being called a new truth, as we commonly call a new fashion, that which lately come up, though about forty year ago, or in our memory, it was a fashion laid aside and rejected. And the truth is, That the reason of this Separation seems plausible to easy capacities, such as the Apostle calls Rom. 16. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the simple, because it pretends to set up holiness, both of Ordinances and people, but if it be weighed by the standard of Scripture, will be found too light, and the two sorts of complainers directly opposite to one another, will be found erroneous, both them that complain of any hedge at all about the Sacrament, and they that complain and therefore separate, because the hedge is not so sufficient as may keep off every undue intruder. Let us then by Scripture Rule lay down the Answer to this Question, and that orderly, and in certain Theses. §. 2. First, I shall grant, That the very notion and nature of the Church denotes a separation; God separates his Church from Infidels, and them that are extraneous and strangers to the Covenant; He separates them to be his inheritance, his peculiar treasure above Levit. 20 24. 1 King. 8. 53. other people, and they also do and aught to separate themselves from communion with Devils in idolatrous service and worship, Nehem. 9 2. Come out from among them, and be ye separate, 2 Cor. 6. 17. This is not necessary to be a local Separation for present. There was a mixed multitude of uncircumcised people, No just Proselytes (as Mr Selden saith) with Israel's De Synedriis cap. 2. in the wilderness after their separation from Egypt, but this separation is moral or foederal, God calls them, propounds the terms of his Covenant, they professedly submit and accept, Exod. 19 5, 8. and now they are separate, set apart, sanctified by dedication unto God and his service, and are called no more Heathens, Infidels, but Saints, God's people, believers, Christians, or the like. §. 3. Secondly, All that are thus separated by their professed submission unto, and acceptance of the Covenant are not true members of Christ, or of his body. All the people, when God did but generally propound a Covenant to them, professed with open voice their yeeldance, and the Lord acquiesced in it, Exod. 19 5, 8, 9 and the same people when they heard the particular Laws of that Covenant, professed again they would do them, Exod. 24. 3. and so it became, as we say, Done and done on both sides, and yet he that should affirm all these, though newly baptised to be truly regenerate, were very wide of the truth; for there are many reputative members that are in the visible Society and fellowship of the Church and its Ordinances, that are but Jews outwardly, and they are, saith the Apostle, no Jews, and yet they are circumcised and eat the Passeover, and communicate in Ordinances, and (if we will not be captious in words) are true members of the visible Society, yet no members of Christ's mystical Body, nor yet can they be dispossessed by us of their right unto Ordinances; for we have no judgement of their spiritual and inward Estates, nor any Command, nor any Rule to dispossess them, nor any example of God himself, who lets the corn and chaff lie together in area, and separates them locally in horreo, as Austin speaks; and this body howsoever consisting of members heterogeneal, yet being taken together in gross or in the lump, hath very sublime and honourable compellation, both in the Old Testament, A holy Nation, a Exod. 19 5, 6, etc. Kingdom of Priests, Gods special treasure; and in the New, The Kingdom of God, the Kingdom of Heaven, Mat. 25. 1. for so the Gospel net, that contains both good and bad, is called; and so the whole knot of wise and foolish Virgins, and yet it's plain, that in this Kingdom there are children that are to be cast out, and scandalous persons for Doctrine, and them that work iniquity for Practice that are to be gathered out at last, Mat. 13. 41. §. 4. Thirdly, Whereupon we grant, That it's rare and hard to find a visible Church in any Age or time that was without corruption or mixture of good and bad in it; They that talk of purity of Churches, may more easily find in the world a body that hath never a frecken or spot, than a Church without corruption, and yet both a body and a Church be beautiful for all that. The Scripture gives us a perfect delineation of the Church, as it ought to be in Rules of faith and holiness, but yet shows us plainly, that it being God's pleasure, that the Net should gather both good and bad, and the servants inviting to the marriage did bring in both good and bad; it must needs be consequent, that many of those that are called are not chosen, That all that are of Israel, are not Israel. Had not this mixture served more to God's glory, even the glory of his inwardly discriminating grace, it is likely it had not been: So that as they say of the Hebrew, Greek, Latin, these Languages may be pure in books, but hardly to be found purely spoken by any Nation now in the world, so are the rules of faith and life pure and perfect in the Word, and yet not so perfectly observed by the visible Church. And if a man suppose that a number or Colony of really holy persons might be picked out of the Churches, and embody themselves into a Church, Are they sure this would be answerable to their fancy? Did not the Donatists dream so of themselves? And what may one think of their children in time? Doth not the purest seed we sow come up with straw and chaff? If they hold Communion with the visible Church, Is it not all one? If they do not, Is it not worse and more clearly without warrant? §. 5. The Church may be corrupted many ways in Doctrine, Ordinances, Worship, and this I account the worst, because it is the corruption of the best, as the corruption of blood that runs thorough all the body, the poisoning of Springs and Rivers that run thorough a Nation, is worse than a sore finger in the body, or a ground of thistles in the Nation, and there are degrees of this corruption, the Doctrine in some remote points, hay and stubble upon the foundation, the Worship in some rituals or rites of men's invention or custom. How many Scripture Churches do ye find thus corrupted, and yet no Separation of Christ from the Jewish Church, nor any commanded to the godly of Corinth, in the Provinces of Galatia, or those of Asia in the Revelation? I must in such case avoid the corruption, hold the Communion, Hear them in Moses chair, and yet beware of their leaven; but if corruptions invade the fundamentals, the foundation of Doctrine is destroyed, the worship is become idolatrous, the leprosy is gotten into the walls and substance of the house, and which is above all, If the Church impose such Laws of their Communion, as there is necessity of doing or approving things unlawful, or I am ruined and undone, then must I either break with God or men, and in that case, Come out of Babylon: The Churches of Protestants so separated from them of Rome; it was a necessary and just Separation, the Laws of their Communion were ruinous to the soul, if we hold it; to the body and life, if we held it not. § 6. In sum then, and in conclusion of this part about Doctrine or Worship, which is but upon the buy to the Question. If a corrupt Church, as Israel was, have their Ordinances according to the pattern in the Mount; If it may be said, as Peter to Christ, John 6. 68 when some Disciples separated themselves, Thou hast the words of eternal life; If as Christ said in matter of Worship, John 4. Salvation is of the Jews, than, as he said, Whether shall we go? Why do we separate? And yet I would not be mistaken by the simplest man, as if I accounted it separation, if a Christian hear a Sermon, or receive the Sacrament in another Congregation; For he that takes a meal at another Table doth not thereby separate from his own house; or if a Christian at liberty to dispose his dwelling, shall remove and sit down under more fruitful Ordinances; I account not this secession a Separation, no more than if being sickly, and having not health in the City, he remove his seat into the Country for purer air, because in so doing he removes from the City, but renounces not his freedom therein, nor disclaims in like proportion the Communion of the Church. §. 7 §. 7. Of Separation. But now to the point of Separation, because there is found, not kept in the Communion of the Church, but not cast out of it, some scandalous for life and conversation, visibly unworthy of the Ordinance of the Supper; For let it be granted, that in Adam's family there be a Cain, in Noah's a Cham, in Christ's a Judas; and if Cain go forth, yet Adam doth not, Noah doth not, Christ doth not; Let them be separated, let not me separate myself; Let the wicked be discommoned, not the godly, for the godly are in the right, and may stand in it as a man at his own table in his own house, or in his own ground; If others that ought not do intrude, it's they that must be excluded, for they are trespassers, not he that's owner and in his right. It's very true, say you, but they are not cast out. I answer, There may be sufficient: cause to cast out obstinate sinners, and yet not sufficient cause for me to leave the Church. I find that God accepts of such that sigh and cry for all the abominations that are done in Jerusalem, Ezek. 9 4. That God commands us, To have no fellowship with the unfruitful works of darkness, but reprove them rather, Ephes. 5. 11. That he wils us, To withdraw from them that walk disorderly, and commends it, 2 Thess. 3. 6. That he bids his people, Plead with their mother plead, Hos. 2. 2. These are duties for private Christians to perform in this case; but I find not that they must separate from Communion in Ordinances upon that cause. For I pray you consider, 1. Haply there is no Rule in the Word, or no proof by sufficient evidence of the fact, or no competent Authority by which such a sinner, as thou instancest in, may be cast out, And shall this be done disorderly? Shall one disorder be rectified by another? 2. Thou for thy part hast no power to cast him out, and every member must not usurp and snatch the power of Excommunication to himself, for thên as he usurps the Sacrament, so thou usurpest the Keys, he unworthily, thou unlawfully. 3. It may be the sin of the Church that such are not cast out, but is that sin a just cause of thy Separation? I have a few things against thee, thou hast them that hold the Doctrine of Balaam, thou hast them that hold the Doctrine of the Nicolaitans, saith Christ to the Church of P●rgamus, Revel. 2. 14, 15. Thou sufferest that woman Jezabel to seduce my servants, and commit fornication, saith he to the Church in Thyatyra, vers. 20. but upon the rest that are free, I put no other burden, Hold fast till I come, But where is any separation commanded in this case? Not any: And for the Church of Laodicea, whose temper was so loathsome, as herself is threatened to be spewed out; from which (saith Mr Brightman) who would not think of flying very quickly, meaning by his parallel the Church of England; yet because Revel. 3. 30. The Lord stands at the door and knocks, is present with, and by his Ordinances to all in this Church, therefore doth that holy man mightily inveigh against their wicked and blasphemous error (so he calls it) that fell away from this Church; Will they be ashamed (saith he) to sit down there where they see Christ not to be ashamed? Are they holier and purer than he? Can they deny themselves to be believers in Christ before their separation from us? Came it not by our preaching, & c? Adi locum. And indeed the Argument is considerable, If God afford his Communion with a Church by his own Ordinances, and his Grace and Spirit; It would be unnatural and peevish in a child to forsake his Mother, while his Father owns her for his Wife. Fourthly, The presence of wicked men at God's Ordinances pollutes not them that are neither accessary to their sin, nor indeed to their presence there. If the Ordinances be polluted by the unclean, to themselves it is polluted, not to me, He shall bear his own burden; He eats and drinks damnation to himself, 1 Cor. 11. 29. I come to the Sacrament, it is my duty and my right, Shall I sinne in separating from Ordinances, because he sins in coming to them, and the Church sins in not excluding him? The wickedness of Eli his sons made men abhor the offering of the Lord, 1 Sam. 2. 17. but they transgressed in so doing, shall I go forth from the marriage-feast having a wedding-garment, because one comes in thither without it? Must not I offer my gift at the Altar, because another comes thither that should first go and be reconciled to his brother? Shall I leap out of Noah's Ark, because a Cham is in it? Shall I separate from God's children in Communion of God's Ordinances, when it is not arbitrary, and at my liberty to do so, because I see a sinful intruder, and do my private duty by mourning, that such a one may be taken away from among us, 1 Cor. 5. 2. and yet perform my public duty also. And therefore to avow Separation upon this ground, is, §. 8. 1. To maintain a principle destructive to the communion of the Church visible, which is a body moulded up of Jews outwardly, and Jews inwardly (as I may say) and if one part destroy or pollute the communion of the other part, is not all ruin'd? Let a man but conceive in his mind, How this principle pursued would in the time of the Jewish Church have rolled and rooted out all visible Communion in Ordinances out of the world? And if one incestuous person not cast out at Corinth, had polluted the communion of the whole Church, and some one like sinner in another had done the like, had not all been polluted, and a ground of separation laid through all points of the Compass, till we had separated through the whole circle. 2. An adventurous and bold assertion, that carries farther than we are ware; for why then did not Judas being to Christ a known wicked man, pollute the Communion to our Saviour at the Passeover and Supper? And why did not the wicked Jews pollute Christ's Communion in the Ordinances of God in that Church? And how could all the holy servants of God and Prophets in the Old, or the Apostles and Christians in the New escape this pollution, it being well known that there were hypocrites, and such as being vicious under form of godliness, as 2 Tim. 3. 1, 2. which remained in Church-communion. 3. A great mistake, for it grows hence, that as Parmenian said, Si corruptis sociaris, etc. If you be Lib. 3. c. 21. joined or associate with corrupt men, how can ye be clean? And Austin answers, True: If we be joined in society with them, that is, commit sin with them, or consent, or favour them in sin; but if a man do not this, Nullo modo sociatur, he is no way joined with them, for it's not the local contact or conjunction, but the moral conjunction that defiles, and we are as morally separate and severed from them when they are at the Lords Table, as if they were in place distant. It's they that join with us in our profession, not we with them in their sins; if their profession be hypocritical, that infects not us, for spiritually infected we are not by contagion but consent; nor do we profess ourselves to be of one body with them, any otherwise 1. Cor. 10. 17. than all that communicate with hypocrites do, viz. upon supposition, that they are as they profess members of the body, which if they be not our profession is not false, but theirs is, and yet I confess, that those are best Churches, where the presumption of godliness in the members, is most reasonable. §. 9 In sum and for conclusion, we defend the communion of the visible Church in God's Ordinances, but we defend not the sin of them that profess to know God, but in works deny him. It was a sad complaint of Salvian long ago, Praeter paucissimes, De Gudern. l. 3. etc. Besides some few that serve the Lord in Spirit, quid est omnis caetus Christianorum, Free our Communion from this exception by amendment of their lives, and that the godly would, as the School saith, Abuti alieno peccato, make good use of other men's sins and their own; for even they are mixed persons (as I may say) having flesh and Spirit, as well as our Churches are mixed of good and bad, and that they would stir up their graces to be the better for other men's sins, and perform the duties required of them at such a time, and not give way to thoughts of Separation, which pulls a good stake out of a rotten hedge, where it did more good by standing, than by removal, For unto the pure all things are pure, but to them that are defiled and unbelieving is nothing pure, Tit. 1. 15. whereby it is plain, that what is impure to them that are defiled, is not made impure to them that are pure, and so I conclude with this recapitulation. The Separation of the Church from wicked men and infidels, by God's calling and Covenant with it, is as necessary as the profession of faith and holiness. The Church her Separation, or casting out of obstinately wicked men from her communion, is defended for the recovery of lapsed members, and the avoidance of infection of, and scandal to herself. The secession of those good people from the Idolatry erected by Jeroboam to worship at Jerusalem is allowed, 2 Chron. 11. 16. The negative Separation, or the not communicating in the worship of Baal, not so much as by knees or lips of those seven thousand in Israel, is liked of by the Lord, 1 King. 19 18. The avoidance of private familiarity with scandalous sinners, is often commanded, ut supra. The flying of God's people out of Babylon, where Idolatry is maintained by force and tyranny, is called for and required. The Separation of heretical and vicious members from the Church is branded with a black coal, Judas v. 19 These be they that separate themselves, sensual, having not the Spirit, which above all men they pretend unto. But the Separation of the godly from God's Ordinances, because of the corrupt lives of some in the Church, is not where by any syllable of Scripture allowed or countenanced, being contrary to the example, and not warranted by command of Christ or his Apostles, and it's a vain pretending to a holiness above their Rule or their example; All that I would is an order in the Church, I should rejoice to behold, as saith he, your order, and the steadfastness of your faith, Col. ●. 5. which too many too much slight and undervalue; for as one said, Order in an Army kills no body, yet without it the Army is but a rout, neither able to offend or defend; so haply order in the Church converts no body, yet without it I see not how the Church should attain her end, or preserve themselves, in begetting or breeding up souls to God. CHAP. XXI. Whether the Lords Supper be a converting Ordinance? §. 1. Quest. 3 THe third Question is, Whether the Sacrament of the Lords Supper be a converting Ordinance? There is a conversion of a regenerate man, from some Luk. 22. 32. fall or sin, as in that saying, When thou art converted strengthen thy brethren, and so a man that's godly may be often converted, that is, raised up from lapses and backslidings. Of this the Question is not; for this is but as the blowing in of the candle, when the flame is gone out, by exciting or wakening the fire that yet glows in the weeck of the candle, which may be done by this Sacrament; But the Question is, Whether God doth offer or exhibit the first grace, for conversion of an unbeliever or unregenerate man; for as Davenant rightly saith, The first faith must be given to an unbeliever, as the first light is that which comes into mere darkness. This Question is but an upstart among us, which hath risen on occasion of seclusion of some from this Sacrament, and indeed quite overthrows it, if the Sacrament be a converting Ordinance; for upon this ground we may invite the most wicked to the Table, as well as to the Word, namely for conversion; and it were a great sin to prohibit any from the appointed means of their conversion. §. 2. For answer to the Question, I premise, That, it is the Doctrine of Whitaker, that as the Word is the mean and instrument of grace, so is the Sacrament, in general, the one is applied to the ear, the other to the eye; This is the difference, The Word gins and works grace in the heart (For faith comes by hearing) but the Sacrament is objected to the eye, and doth not begin the work of grace, but nourishes and increases it, for faith is not begotten by the Sacraments, but only augmented. Thus he. The Doctrine of physical operation is exploded by all the orthodox, Sacraments do not work grace, as a plaster cures a sore, that's a blind conceit of ignorant souls, but God by them, or in their use imparts grace, as he did healing by the brazen Serpent. Now God by Baptism solemnly represents and seals to his people their planting into Christ, We are planted by Baptism into the likeness of his death, Rom. 6. 3, 4, 5. And by one Spirit we are all baptised into one body, 1 Cor. 12. 13. and therefore Baptism is called, the Sacrament of our implanting, engraffing, incorporating into Christ, and so is a Sacrament of initiation, Ye are all children of God by faith in Christ; For as many of you as have been baptised into Christ, have put on Christ, Gal. 3. 2●. God was pleased to have his Covenant sealed by Baptism, as to the first grace of that Covenant, as by Circumcision also under the Law, and so we are solemnly listed and admitted to be his, and called by his name; But then as to the grace of education of his children up unto maturity and ripeness by confirming them, and strengthening and causing them to grow, etc. He hath ordained another Sacrament, which is called the second, because it presupposes the first, as Passeover did Circumcision, and that is the Lords Supper, of which learned Hooker saith, The grace Eccles. pol. l. 5. pag. 536. which we have by it doth not begin, but continue grace or life, no man therefore receives this Sacrament before Baptism, because no dead thing is capable of nourishment; That which groweth must of necessity first live: And to this purpose all our learned Divines have given their suffrage; And the Papists, though Concil. Trid. Sess. 13. c. 2. & 7. Can. 5. & 11. Bellarm. de Euch. c. 17. l. 4. Catech-sub fin. Confess. cap. de Sac. c. 29. they differ from us in denying remission of sins in this Sacrament, in favour to their Sacrament of penance, yet they hold it to be an Ordinance of nutrition, and so do all their Schoolmen; and so doth the Church of England, The strengthening and refreshing of our souls, etc. I need not number Authors or Churches. It is so plain a case, that I wonder they that have stood up in defence of it as a converting Ordinance, have not taken notice of it; There is an Army to a man against them, and the ancient Christian Churches are so clear in it, that they admitted no convert from the Heathen to either Baptism or Supper, till they had testified their faith and repentance, nor were they called fideles, till they were baptised and admitted to the Supper, whatsoever knowledge, faith or repentance so ever they showed before. Let me first clear the state of the Question, and then give you the Reasons. For the first. First, I do not deny that a man having some knowledge of the Gospel, and visibly professing it (for I do not think that any doth imagine that the very popping of the elements into a mere Heathens mouth may convert him) may be truly and really converted at the Sacrament, for who shall lock up the hands of the Spirit, so as the Laver of Regeneration, and the renewing of the holy Ghost? Tit. 3. 5. The work of the Lord, and a man's eating and drinking may not be together; Or do we think that this time and conversion are incompossible? No, I think not so: Nor do I question or doubt that the Word of God adjoined to the Sacrament, it being accompanied with the Gospel-promises, and the lively painting forth of Christ may not work coversion, for why the word out of a Pulpit, and the word at a Table, or in any other place, should not have this same effect, I see not; You will say, This is the clothed use of the Sacrament, the administration being accompanied with the Word, and so still it is the Word that converts. But what will you say to the naked use and application of the signs, that is, the act of distribution, Taking, Eating, Drinking, Do these convert or confer the first grace? I answer, I am not curious in delivering the very nick of time of man's conversion, I affirm not, that so it is, nor deny that so it may be, The wind blows when and where it listeth. This yet is not the Question; But whether there be found any declared intention, any institution and appointment of God, that this Ordinance shall convert souls, or hath made it apt for that purpose, so as we may look for such efficacy from it by virtue of God's institution thereof to this end? For it is a merely positive Ordinance, and the effect or efficiency must be expected in virtue of the appointment and institution, and I cannot assent, that the institution of the Supper promiseth this effect. Greg. de Valentia, and others of the Schoolmen, De effi●acia Euch punct. distinguish between the primary, and per se effects of the Lords Supper, and these that are per accidens, not of institution, among which he instances the conferring of the first grace, and so Vasquez saith, that he doth not hold, That this Sacrament conveys Vasquez. Tom. 3. Disp. 205. the first grace by virtue of institution or appointment to that end, and yet citys Bonaventure, that the first grace may be given here secundum misericordiam of God's mere mercy, not secundum institutionem according to the institution of the Ordinance; And this I say in answer to the Question. But doth it follow hence, that therefore all may come, be invited, or admitted, because we say that which God can do, not what he hath promised or declared that he will? Prater intentional or accidental effects give no ground to seek them at such a cause as is not ordained to work them, though haply some have been converted at that time. Must a man that seeks a Kingdom be sent to seek his father's Asses, because Saul heard such news at such a time? Must we run a man thorough with a sword to save his life, because one did so once, and let out a secret imposthume? Because some Minister hath been converted at his Ordination, Is therefore the laying on of hands instituted for that purpose? Because a man hath been converted at his marriage, where the Sermon and benediction have wrought on him: Is therefore marriage a converting Ordinance? I might add a great deal more for illustration of this point, if I questioned your apprehension. Secondly, There is difference to be made between the qualifications of a man to his admittance to this Sacrament, and the qualifications of him unto the inward grace, benefit, or effect of it: If one be a baptised person, a knowing professor of the Gospel, against whom there lies no bar of notorious ignorance or scandal, though it appear not that he is truly regenerate and sincere in grace, yet he hath admittance, he claims upon such a right, as the Church cannot justly disallow, no more than an Israelite circumcised and clean could be debarred the Passeover; but as to the effect and benefit of the Supper to his soul, there is required more than so, even true faith in Christ, and regeneration, that he may exercise such graces as the benefits are promised unto, and come to the Seals of the Covenant with the condition of the Covenant; The wise Virgins cannot forbid the foolish from waiting with them, for they have lamps as well as they, but the Lord shuts the door against them from entering in with him, for their oil was out. Glory not in this, that the Church admits you to the Table, but labour for the grace to feed upon the dainties set upon it, many have the liberty to use it, that have not the benefit or effect of that use; many have a hundred times tasted bread and wine, that never once tasted the body and blood of Christ. §. 4 §. 4. Reason's proving the Lords Supper not to be an Ordinance appointed for conversion. The Reasons proving the Lords Supper not to be an Ordinance appointed for conversion. The first is that of Vasquez, No effects can be ascribed Reas. 1. Tom. 3. Disp. 205. c. 4. to this Sacrament, which fall not under the signification of it; they cannot, do not exhibit any grace, but what they signify or figure out; the sign and the thing signified are not such strangers, as that one thing be signified, and another wrought; The Rock that followed them doth not set forth Christ for meat, nor doth the Manna set forth Christ for spiritual drink, What can be expected in Circumcision, but the cutting off native corruption or concupiscence? What in Baptism of water, but the washing away the sordes or filthiness of our nativity, or fleshly birth? Now the: conversion of a sinner is not signified in this Sacrament, or sealed, there is no outward element that sets it forth to us, and why so? Because it is instituted: in bread and wine, eating and drinking, and is it not evident that all this speaks growth, nourishment, comfort, strength, but it speaks not the giving of life? Doth bread and wine give life to one that is dead? Can they congruously signify the first grace of spiritual life? It's against sense and reason: but life is preserved and cherished, and continued by them, and therefore this Sacrament is set forth (saith Durand) Durand. lib 4. Dist. 7. qu. 1. under the form of nourishment; If you say, But here is Christ set forth, who is our life as well as our meat, he gives, and he maintains it in us, True, but he is set forth in this Sacrament as the one of these, he doth both, he gins life in us, but in this Ordinance, which is a Supper, his body and blood are set upon the Table for refection and nourishment of men that take, and eat, and drink, and they are living men: Meat is not set before dead folks, My flesh is meat indeed, my blood is drink indeed, saith Joh. 6. he, and so is Christ here set forth. As the use of corporal food is not congruous, but to one that lives corporally: So, etc. Durand. ubi supra. Reas. 2 The second Reason is taken from the institution, and the Schoolmen generally argue thence; for the end, use, benefit, effect of a Sacrament are undoubtedly learned by the institution, and the reason stands thus, This Sacrament by the institution of it appears to presuppose those that reap the sweet and benefit of it to be converts, and in grace, namely to have faith in Christ, and to be living members, and if this be presupposed by this Ordinance, than it is not first wrought by it. They must be in Christ, that have benefit by it, for them it is instituted and ordained, not for such as are out of Christ to bring them in, but for such as are in Christ to bring them up in him; To my apprehension that is clear, 1 Cor. 12. 13. We are by one Spirit baptised into one body, and then, we are all made to drink into one Spirit, and that's it which ye often read in Divines, That the Baptism of Regeneration is presupposed to the Supper of Communion, they are children whose bread this is, living members, and not wooden legs that are capable of this benefit; Unto admittance to the outward Ordinance, Regeneration is not necessary, but unto the inward benefit and effect it is pre-required in some measure, and presupposed. The fatted calf is for the returning Prodigal; They are the friends of God that feed at this Table, Communis mensa symbolum amicitiae, saith Estius, who also observes that ad cibi sumptionem vita Estius in 4. sen. cap. 12. requiritur in sument, Life is presupposed to be in him that takes, and eats, and drinks, spiritual life in him that doth it spiritually. It is a communion of Christ's body, and that presupposes union; The gra●● communicates not with the stock, until it be knit, Why shall we think it strange that God should provide some Ordinances for those that are in grace already, wherein he and his may have communion and fellowship, and his very provission shows for whom he provides? It's absurd to give meat and drink to dead folks, for they are no more nourished by it (saith Bellarmine) than stones; Christ promiseth Bell. de Euch. cap. 18. lib. 4. to sup with him, and he with me, When? When the door is opened, the voice heard, and Christ let in first, Revel. 3. 20. And so ye see the grace of Conversion is presupposed to the benefit of this Ordinance. Object. If any reply, Here is Christ represented to us in his riches of Grace, his death and Sacrifice, and therefore this Ordinance may as well convert as confirm, and beget, as bring up. Answ. The institution must limit the use of Ordinances; This Ordinance of the Supper is a representation of Christ, but quo modo of Christ, dying, not rising or sitting in heaven, so it exhibits Christ, but how? as meat and drink, and the end is not conversion, but Communion, so Christ was typified in the brazen Serpent, but how? as lifted up to heal the pierced soul of every one that believeth in him, because Christ is all in all things, for every use, yet in such and such an Ordinance, he is of limited use, and limited by the institution to be received to such an end, or else all Ordinances may be confounded and tumbled together. Reas. 3 The third Reason may be to show, That the Word is the only instrument of God to beget faith, or work Each Sacrament represents some respect or mode of the Covenant, but seals the whole Covenant. Ames. Medulla. conversion, and there are many expressions of Scripture, tending to prove it. But you will say, I do but beg the Question in affirming it only to be so, and so having said enough already, I will not now stand to prove the exclusive, but only in a word, say, That the Word is the great Charter of God's Covenant; His Covenant is to make us his, to entertain us as his, and so the Word is a seed of our new birth, and the milk or meat of our spiritual growth. Unto this Covenant or Indenture hang two seals, the one seals our engraffing and implanting unto Christ, and that is Baptism; the other seals our fellowship with, and building up in Christ, and that is the Lords Supper, the whole Covenant is sealed by both, but respectively, the one looking at our first entrance and admission, the other to our progress and consummation, and both the seals are applied only to them that are in Covenant for their certioration and comfort that they are lifted into the service of Christ, and that they shall be kept in constant pay. § 5. I have given two Reasons, the one taken from the signification, the other from the end of the institution of this Sacrament, to prove that it is not ordained for a converting Ordinance, and have shown you, that though a man may be converted at this time, yet that proves not the institution of it to that end no more than if a sick man be to take a medicine, and prayer be made for the prosperous success of that medicine, and by something suggested to the mind of that man by that prayer, whereby he is converted, therefore the medicine should be called a converting Ordinance, because the institution of an Ordinance leads on the denomination of it, and so have also shown you, that upon this ground mislaid and mistaken, we cannot allow of all unconverted men's coming or invitation; The Word is indeed a converting Ordinance, and therefore those that believe not, that oppose themselves, that are dead in sins, may be admitted and invited to it; If they come not with faith, they may come for faith; If they come unclean, they may yet come to be cleansed; but the Lords Supper is not of that nature. It is a more inward Ordinance, and presupposes some foundation laid by the Word, that it may have effect; the converting Ordinance must go before the confirming; the qualifications of a receiver are not the same with the necessary qualifications of a hearer; and (which I conceive Divines mean in part by requiring Baptism before the Supper) the grace properly sealed in Baptism is necessary to the obtainment of that grace which is properly sealed in the Supper; As Christ washed his Disciples feet before he celebrated and administered this Sacrament. It's true, God hath showed us, that we should not call any man common or unclean, as Act. 10. 28. that is, legally, or unclean by his Nation, as if the distance and partition wall between Jew and Gentile was yet standing, but morally unclean there are still, and we may call them so, or else we must call evil good, and this uncleanness is not proper to the sinners of the Gentiles, but even Jews by nature; Christians (as I may say) by nature are many of them unclean, wherein I would not confirm them, but endeavour to wash them from it. And there is yet another offer made to prove an universal access to this Table, without limitation or restriction aforesaid, and that is this, That the Sacrament seals to the veracity of God, the truth of his Covenant, the Articles thereof are true and firm, and the offer of them by God is serious and in good earnest to induce our faith thereof, and our acceptance; this Ordinance was appointed as a testification of the truth, and reality, and of the offer of the Promises unto us, and therefore why may not all come, here is no seal to a blank; The seal is to God's Covenant, not our inherent graces; The Promises are true, the offer real whether we have faith or no. Answ. That the Sacrament seals the reality of God's Covenant, and of his offer of, and proposal thereof to us, I allow as proper and good; That the Sacrament seals not my having faith, or the truth of my faith, I allow too; but if this be all the Sacrament seals, than it seals no more to a believer than to any man in the world; no more to a receiver than a spectator; For whether I believe or no by the relation that the seal hath to the Covenant, it confirms and seals it, even as it is instituted in the Word for that purpose; As the Seal of a Bond, Deed, Conveyance, seals the truth of that Bond to all men, to the Witnesses, to the Jury, who are confirmed, that the Bond is true by the Seal; But there is a further sealing, and that is the Sacrament seals the interest of a believer in Christ, unto or in the Covenant and Promises thereof; As the Seal of the Bond seals the sum to be paid to the Creditor, and the Seal of the Deed seals the propriety and benefit and possession of the State conveyed; I say, to a believer the Sacrament seals this, as to no man else, for those words, Take, Eat, Drink, are part of the sealing use, or the applying use, and which puts this out of doubt, it's said, That this bread we break, This Cup we bless is the Communion of the body and blood of Christ; And what is that but participation? For as Chemnitius observes, Chem. exam. de Praeparat. ad caenam. The great thorn in a weak believer that disquiets him, is this, Christ is indeed full and sweet, the Promises true and precious, but have I any share? Have I any portion in them? Have I any right or interest? Now this is that which is sealed to a believer; and of itself though no man believe it, seals (as was said before) the truth and reality of the Promise, and of God's offer; for I shall not deny that. Now if a man through want of faith be not capable of this effect or use of the Seal, it is not for mere want of that capacity that he is prohibited the Lords Table, for then all unregenerate men, and all that are not converted should be forbidden, which we teach not, but it is for scandalous and enormous sin persisted in with obstinacy and scorn, it is because he hath not so much as a little beam of light, to know what he doth, or what danger he runs upon. §. 6. Obj. Nor can it be said, that confirming grace afforded in this Sacrament is in substance the same with converting, and that which is confirming to one may be converting to another, and so the Sacrament may as well afford one as another, being Bell. de Euch. cap. 18. lib. 4. but still the same grace, Answ. for this is a mere fallacy, and a strain beyond reason; Let confirming grace be the same with converting, As every degree of heat or fire is the same nature as the first degree, yet this Sacrament affords confirming, and not converting grace, because it presupposeth faith in the Receiver, whereby a further degree of grace may be bestowed, and without that Faith, doth not impart any grace at all; As the life maintained by meat and drink is the same life; Doth it therefore follow that meat and drink may convey life into a dead man, because it maintains it in a living? No: It's true, the same life in a dead man would make him live, but the life maintained in a man by meat and drink is therefore maintained, because there is a life in the man that can eat and drink, receive nourishment, by which the meat is made nutritive and lively, which otherwise could not be; And so there must be life in the Patient, else the Plaster or Medicine, if applied to a dead man, would not recover or strengthen life: I deny not but if the Sacrament could convey the same grace to a dead man, as it doth to a living, that dead man would live, but that it cannot do, because it works by way of nourishment, which the dead receive not. Quest. If niceties may be heard, we shall have no end; Suppose (saith one) a godly man fall into scandalous sin, and therein lie impenitent, Why do you not forthwith admit him to the Sacrament, which, you say, may help towards his conversion from a fall, though it convert not a man from the state of nature? Answ. I answer, That this Ordinanee doth excite and quicken grace, by which a Christian may recover his fall; and yet, if I say, such a Plaster is good to heal a sore, it will not follow, that therefore it must forthwith be applied, for there is proud flesh, and a rotten core first to be eaten out with corrosives, and then the Plaster may be used: So if there be such or such a sin under which a godly man lies, there is another 1 Cor. 5. Ordinance of God first to be applied, for destruction of the flesh, for to bring shame and confusion, and that is the casting of him out, the putting of him away from the society of the faithful, and when that corrosive hath wrought, than the Sacrament is to be applied for his strengthening and refreshing. Having acquit myself of this Digression, I now return to the Point which I propounded and explained, before I took the turn which I have travailed, and am now in the ready way again. CHAP. XXII. Of Worthy and Unworthy Receiving; With some Cautions to prevent misjudging ourselves in the Case. §. 1. THe Point formerly propounded is, That this Sacrament may be received worthily, and it may also be received unworthily, I mean de facto, worthily and unworthily refer to the manner of communicating; The Apostle expresses but the one of them, being led thereunto by the occasion at present, but having precisely laid down the institution of the Supper, which regul●tes the manner of receiving, he said enough to make us know what it is to receive unworthily, and consequently (for the right line is judge of the crooked) what to receive unworthily; and therefore after he had laid forth the institution, he brings in this 27th verse with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Wherefore, or so that, as concluding the manner of receiving from the very nature, use and end of the Ordinance. I know worthily and unworthily are opposites, and sometimes competent to the same person at the same time, or in the use of the same element, either the bread or the Cup. Upon which last words you may ask me, May a man receive the bread worthily, and the Cup unworthily? And I answer, That the reading of this Text dis-junctively, Whosoever shall Estius in loc. eat this bread, and drink this Cup of the Lord unworthily, which some of the Papists contend for in favour of their dry Mass, hath occasioned the starting of that Question, which yet I will not contend about in this place, but leave it to such resolution as may be given by the sequel of our discourse, for I naturally abhor the crumbling of Scripture into crumbs, when it is delivered to us, as the bread in this Ordinance is, not by crumbs, when it is delivered to us, as the bread in this Ordinance is, not by crumbs, but by the piece. Three things I would have you bear in mind. 1. That these words refer to the manner of communicating, and consequently to the act, or actual receiving of the Sacrament; and therefore the Text saith, He that eats and drinks unworthily, these adverbial expressions denote the mode or manner of the act, and cannot be applied to any man out of the very act. 2. That yet they connote some aptitude, or inaptitude, some fitness or unfitness of the person from whence this manner of the action doth proceed, as acts refer to some habit or disposition, whence they arise, and so we call a worthy or unworthy Communicant, one that hath or wants such qualifications, or such frame of spirit as is apt to bring forth suitable actions, and these qualifications denominate the person antecedaneous to the act, as we call a valiant man, before we fight; a worthy Communicant, though not in the act; we need no place of Scripture to name a Communicant worthy or unworthy, for if it denominate the act worthily, unworthily, than Logic and Reason will suppose an aptitude or disposition of the person whence this act comes. 3. That howsoever in our English use, and so in the Latin, we mean by worthiness and unworthiness of some person or action, an extraordinary perfection or excellency, or an extraordinary poorness and baseness, yet here the words must be interpreted relatively, that is, in relation to the Ordinance, and so they import no more then fitly, condecently, answerably, becomingly, or contrarily. If the manner of eating or drinking be answerable to, and becoming of the Ordinance, being such as the exigence and nature thereof doth demand or bespeak of us, than we receive it worthily; for as you cannot tell, whether a man act a part well, unless you know what part it is, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or decorum whereof must be observed; and as a picture may be very curious and lively, and yet very false, if it answer not the prototype; so that eating or drinking, which is according to the Ordinance or demands thereof is worthily, and that which is not answerable is unworthily; and thus the word is to be interpreted, when we read of walking-worthy of God, worthy of the Gospel, or as it becometh Saints, etc. So that to receive this Sacrament in that holy manner, and to that end with such spirit and affection, as the institution or nature of the Ordinance, is to receive worthily, Certa norma est ipsa institutio, Exam. de prae●a. ad Euchar. saith Chemnitius. I have recommended to you the sense and meaning of the words, and before I go further will infer from them two or three Corollaries, or Cautions requisite to stand in the front of my following Discourse for prevention of mistake of my words. Caution 1 I would not measure or judge of my eating and drinking worthily or unworthily, by the success I find afterwards, but by the manner of my receiving; for these words refer not to the success or after fruit, but the manner of the present act, as I have shown you. This Rule prevents a great deal of perplexity and trouble, which Christians create in themselves to their discouragement, falsely concluding that they have not, haply never have received worthily, because they find not the after-fruit answerable to their expectations, they find not such elevations of spirit, sensible joys, powerful conquest over their particular lusts and corruptions, not that vigour and increase of some particular graces, which they in their expectation, have (as it were) limited God to bestow upon them by the use of this Ordinance: I do not take off a Christian from waiting on God in the use of this Ordinance, for those benefits and graces which its properly ordained to impart: but I deny the conclusion thence inferred, therefore I have not received worthily, for it is the spiritual manner of the performance of the act, must be Judge of that, and not the sensible fruit and benefit actually enjoyed, for thou mayest, as I may say, wrestle with God, as Jacob did, and yet go away halting, that was no sign of prevailing, yet the Text tells us, by his strength he had power with God, he prevailed; Oh but he went lame away, True, but he wept and made supplication to him, Hos. 12. ●, ●. The Apostle Paul doth not find fault with his prayer, because it prevailed not at first for removal of the thorn, nor with God neither, but he had his eye opened to see the use of that thorn, like a corrosive to eat away the proud flesh growing, and that contented him, the stay of the thorn was answer to his prayer, when he saw the use of it, and was supported under it, 2 Cor. 12. 8. We look for God's answer to us in our prayer, or in his Ordinance, as that man that looked for the Sun rising towards the East, whereas he that looked Westward for it on the top of the high Tower or Steeple, saw it first: To see and to have the use of a sin or corruption, is a better answer of an Ordinance many times, than to be quit of it; For (as Austin says) Proud hearts have need of sins as proud sores of eating plasters; And therefore to answer this point nearer home, and nearer the case itself. The Apostles that were near Christ at this first Sacrament, within few hours after it betrayed their weakness, they fled from him, they hide themselves, and the strongest of them took the greatest fall; Shall we say they communicated unworthily, because the success was so bad? No, for we must not measure altogether by that Rule, but by the manner of receiving; if such graces and affections be then set on work, as the Ordinance doth bespeak; It's well observed, that the recording of the sins of holy men in Scripture, is as profitable and useful to the Church, as the record of their graces or heroical acts; For as we look upon their graces, we are ashamed of ourselves, and instructed to imitation, as we look on their sins and failings, we are not discouraged unto desperation, and the Scripture itself directs us to some such like use, Jam. 5. 17. Elias was a man subject to like passions as we are, viz. to like afflictions, and to like fruit trees. It's God's part of the Covenant to finish our faith and support our graces, to revive our spirits, and subdue our corruptions. It's our part to believe and walk humbly with God, not only in our conversation, but the use of his ordinances; Let us mind our own part, and take comfort in the acting of grace at least, if we have not the desired benefit and fruit of Ordinances to comfort us; For were I to choose, I had rather exercise grace in my communion with God, than enjoy a sensible rapture; I speak it to improve a Christian in his gracious actings, though I know withal that at last the fruit will fall into his bosom; for he that goes out weeping, and bears precious seed, shall doubtless come again with joy, and bring his sheaves, Psalms 126. 6. And again, Hosea 6. 2. After two days he will revive us, in the third (as Christ was raised) he will raise us up, then shall we know, if we follow on to know the Lord; in the mean time before this fruit be ripe, the very running of the sap is a certain sign the Tree lives. And so I have given you a measure or rule of judging, whether you receive worthily. Secondly, Think not that the Sacrament conveys or contributes any thing to you as a medicinal potion or plaster; Doth the Physic work, and so the plaster, by an inherent or inward virtue in itself, not by any virtue in the Phyfician or Chirurgeon? So ignorant and superstitious people look on the Sacrament, they think it saves them, and does them good, they know not how, and so regard the matter more than the manner of receiving, they mistake God's manner of working by Sacraments, and therefore regard not their own manner of receiving them, and are so fond, as if they could eat and drink away their sins, and had by very receiving this bread and wine quit all old scores, and were fresh to begin upon a new account, as the Papist thinks of his auricular confession. §. 2. It is a very excellent and profitable knowledge to understand how God conveys grace by the Sacrament; I speak not of understanding subtleties, but the plain and open use of the Ordinance. Now I cannot possibly conceive, how the elementals of bread and wine, can or do any otherwise convey to or afford me any spiritual grace, but as instruments and means by Gods mere positive appointment and ordination, representing, testifying, sealing to me not only God's reality of promise or Covenant in offering Christ, but my interest and propriety in Christ, and the benefits that flow from Union and Communion with Christ; and therefore that reviving, refreshing increase of grace, power of mortification of lusts, Come not otherwise to me by the use of this Ordinance, than as it seals Christ to me, and by sealing Christ or the Covenant to me doth confirm faith, revive the heart, elevate the affections, strengthen resolutions, fortify against lusts and temptations; for it is a sure Rule, The nearer applications of Christ to the soul and his benefits in way of taste or assurance, the more quickening grace of all sorts, follows thereupon; As the nearer approach of the Sun in the Spring, cheers up and revives all things that live, but things stark dead are as dead then, as in deep of winter. Let me convey this to you by a familiar similitude; A man hath an Estate, the Wool, the Wine, the Corn that grows out of that Estate clothes him, refreshes him, feeds him, but the Seal that confirms and assures this Estate to him, doth not otherwise , or refresh, or feed him, than as it confirms that estate to him, out of which all these do rise: And by this you may plainly understand how grace is conveyed by this Sacrament, which doth seal up to you, and assure you of Christ, and the Covenant of promises in Christ, out of which all these graces grow and flow: Do ye understand this? Then it follows, 1. That for any man to imagine that the very eating and drinking this bread and this Cup should cure and heal his soul, is as fond as to think the very seal or wax of a Deed should either seed or cloth him, for in that case it's not a seal, but a piece of wax, how infinitely do our common people undervalue this Sacrament, that make but a piece of holy bread of it, which is an exhibition of the body of Christ, as they that value a seal by the worth of the wax, and not by the Estate thereby confirmed. 2. That it's absolutely necessary to bring to this Sacrament, that grace which is necessary to the receiving of Christ himself, Quid paras dentem? What does the providing of teeth to eat (saith Austin) What avail is all outward preparation? The thing that is exhibited to us is Christ his body broken, his blood shed, Christ dying, Christ a Sacrifice offered up to God is here commemorated, and is here offered, and that inward grace which is necessary to receive and close with Christ, must be brought with you; That grace is found by and from the word, and that grace must be used here, and exercised. The Covenant requires it, and the Seal is the Seal of the Covenant; You cannot take the Seal and leave the Covenant, you cannot enter Covenant without faith and Repentance, you do but expect that the Seal should seal a lie to you, if you expect remission of sins to be sealed without your faith in Christ. It's impossible that the Word and Sacrament should be opposite, as that the Covenant and Seal thereof should disagree. As therefore if one would know what a Seal conveys or confirms, let him read the Deed, and the Conditions of it, and there it is learned, So if you would know what the Sacrament seals to you, hear what the Word saith, Mercy and Grace to a believer in Christ, and to no other, which he that will receive from this fountain, must bring his vessel with him, for qui fide vacuus, foras manducat non intus Chem. Exam. etc. dente non ment, August. Corollary 3 Thirdly, Be not frighted with the sound of this Word worthily, or worthy Communicant, but labour to understand the least and lowest manner of receiving worthily; for we wrong our comforts, when we make that which is the measure of growth to be the measure of truth of grace, and judge of the life of the tree, not by the bud, but by ripe fruit, and here consider, §. 3. 1. That words of high sound, in vulgar and common acceptation, when they come to be undertaken in a Gospel-sense and notion, do shrink into a mere contemptibleness with worldly wise men; For as the Gospel useth some Greek words in a sense unknown to eloquent profane Authors, so it hath a notion of Blessedness, Perfection, Glory, Worthiness, which relishes not the palate, nor bears any show in the world. If Aristotle describe blessedness, what a deal of humane perfection and accomplishments of fortune doth he crowd into it, for which he is derided by other Sects? But if Christ describe blessedness in the Gospel, what do you hear of, but poverty of Spirit, purity of heart, meekness, mourning, suffering for righteousness sake, wherein there is no more show of blessedness to a worldly man, than there was in Christ of Majesty to Herod and his men of war? So perfection in Gospel-phrase is a disclaiming thereof, and sense of our imperfection, Phil. 3. 12. And the Spirit of glory rests upon you that suffer, 1 Pet. 4. 14. And your worthiness is rather the sense of your unworthiness: Thus the Gospel construes these high sounding words, and the reason is, because the Gospel placing our righteousness and our happiness in the having of Christ, and taking every man utterly off his own bottom, doth thereby come to a new reckoning, that is not used in the whole world, and accounts them full that are most empty, rich that are poor, blessed, that are in their own sense, or outward condition, miserable, possessing all things, that have nothing; and so in this point in hand, according to Luther's paradoxal expression, which our Whitaker approves, is Est optime dispositus, qui est pessime dispositus, He is most worthy that is most unworthy, viz. that is sensible of his unworthiness. 2. If this worthiness of a Communicant should Whitak. de Sacram. p. 658. be imagined to signify any meritorious or proud congruities of our virtues, works, righteousness, it would be the greatest unworthiness that could be; What should such proud creatures come to a Sacrament or memorial of Christ's death, for that being no sin with them to be expiated by that death's▪ Thou sayest, I am rich, I stand in need of nothing; go anoint thy eyes that thou mayest see, Revel. 5. This Pool of Siloam is for such as have infirmities. Nor doth the Gospel require perfect faith, or perfect repentance or grace, for that's against the nature of this Sacrament, which is to last no longer than our imperfections and infirmities last, that is, until Christ come. So as there is no better Argument of our imperfection, than the command of growing in grace, so neither is any a fit patiented for this medicine, but the weak and impotent, the doubting and complaining soul. The Gospel knows not the name of attainers, nor the thing. Not that I have attained, or were already perfect, Phil. 3. 12. This meat and drink is for growing children, which as the old Physician (Hypocrates saith) must be often-nourisht. How long might a man examine himself before he find this temper in himself, that he wants nothing? there can be no wonder that such a one is above Ordinances, especially this, which though it be one of the highest Ordinances of the Church, yet is accommodated to the use of the lowest believer; The Apostles communicated in it before the Spirit was sent down solemnly upon them, they were but ignorant and raw, when Christ said, Take, Eat, Drink ye all of it. 3. If thou hast the seminals of grace mixed with a mass of corruptions (as gold at first is mixed with much earth) there may be worthiness, despise not small things; Natural generation, gins in a small thing, a little drop, and so Regeneration. If there be sense of sin, if thirst after Christ, there is something, Thou art discouraged with thy daily lapses, why drink of this wine for thy often infirmities; Thou art overborne with strong lusts, come, and eat, and drink to nourish thy weak graces, keep them alive to fight, though they do not conquer and triumph. Thou canst not say, thou hast faith, but canst thou feel thy want of it, and mourn for it? This smoke comes from some invisible spark: Thou art not (thou sayest) in Covenant, and the Seal belongs not to thee; But art thou willing to be in it, and come into the bond of the Lord? Is it the longing of thy soul to be engaged into the ways of God, and disenthralled from the sweet bondage of sin? In a word, Let thy sins and corruptions be strong and violent, thy wants many, thy weakness great: Let them be as thou sayest, as thou fearest, yet if there be a groaning sense, a longing desire of remedy, affections piercing of, and breathing after Christ; If there be a seed of God in thy heart, which is kept alive in the midst of so much corruption, by no less a miracle than if a spark be kept alive in the sea, then surely there is a Gospel-meetnesse in thee to be partaker of this Supper; Here is Christ cooked ready to thy weakest and lowest faith in obvious materials of meat and drink: Let not the pride of any worthiness bring thee, nor the sense of unworthiness keep thee back. CHAP. XXIII. Of Worthy Receiving, etc. §. 1. I Now proceed to handle this point, That this Bread may be eaten, and this Cup of the Lord may be drunk worthily. It is the highest grace that the eternal God should admit sinful dust and ashes to be his confederates, that from his Altar he should furnish a Table for them, and feed them with that flesh and blood which is offered up unto himself a Sacrifice Ephes. 5. 1. for a sweet smelling savour, that he should account them to eat and drink worthily, who account not themselves worthy to eat and drink; Merit and worthiness have both their due place; merit belongs to the Sacrifice, Christ Jesus, worthiness to the Communicant who eats and drinks in such manner as becomes the nature, and is answerable to the use and end of this Ordinance. I shall come up to the manner of receiving worthily, by certain orderly steps: As §. 2 §. 2. Of Preparation to this Sacrament. 1. There is a certain peculiar preparation due to the celebration of this Ordinance; for where the manner is so contrary, as worthily and unworthily, and the effect of the Ordinance much depending upon the manner of receiving it, and the benefit so great, as communion of Christ's body, the danger no less than of condemnation; reason will tell us, that there is a preparation requisite, that the fruit may be of the Tree of Life, and not of the Tree of knowledge of good and evil, Eat and die. It's either too much blindness or boldness to rush upon this Ordinance without preparation. Nature induceth not a new form without preparing the matter. Art as it helps, so it imitates nature, else that which is medicinal may be mortal; Our Saviour did not only use, but honour preparations, when he fasted and prayed in order to his great work; To the Passeover there belonged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a solemn preparation; the Lamb was taken up on the tenth day, the leaven was enquired after and purged out, which if they have now no obligation, yet they have a meaning; and you use to have Sermons for preparation, which are but preparatives to preparation, they do but light the candle, but you must, as that woman, Luk. 15. 8. Sweep the house, and seek diligently, else Sermon-preparation may (as I fear it often doth) go without soul preparation: That word vers. 28. And so let him eat, Gerard. d● Sac. Caena. c. 23. tells us plainly, that somewhat must go before. The Papists distinguish of preparation, sufficient and probable, but that which is probable may be insufficient, and so no man be certain that he comes worthily. A fit dispute for such as would have meritorious preparations, so much sanctity as indeed needs no Sacrament, which therefore, they say, takes away only venial sins. I would not bring so much to the Sacrament, as to look for little from it; Those that came to the Passeover, 2 Chron. 30. 18. wanted the Sanctuary purification, yet they prepared their hearts to seek God, The good Lord pardon, saith Hezckiah; Here was a preparation, with a Dominus misereatur, The good Lord pardon. I look for no preparation that shall not stand in need of mercy: If I see so much in myself, as makes myself empty, and that emptiness doth make me a thirst for Christ, than I shall not dispute my preparation, but deny my worthiness, and yet come. §. 3 §. 3. Of the outward manner of Receiving. 2. These words worthily and unworthily, as I have often said, express the manner of our receiving this Sacrament, and that manner is either outward or inward; The outward manner is either duly to observe the outward Rites that are prescribed without mutilation or addition, whereby the face of the Ordinance is defaced, and looks not like itself; or (which I intent) such decent outward behaviour as is suitable to the holiness and reverence of the Ordinance; and if I be not deceived, the Apostle in this place taxes the rudeness and irreverence of the visible carriage, or rather miscarriage of the Corinthians in the handling or celebration thereof, and therefore expostulates with them, vers. 22. Have ye not houses to eat and drink in? Doth that freedom of behaviour become the Congregation, which you use at your own Tables? Is quaffing and jollity a becoming deportment? Is it not scandalous and offensive to use that liberty here, which is rather fit for an Ordinary, or a Tavern? Let me speak freely to you, we have almost lost that reverence, devotion, gravity, decency which formerly and anciently adorned the public Ordinances and Administrations, and our experience may teach us, that while we decline the extreme of curiosity, superstition, pomp and starelinesse, we incline to the other of irreverence, profaneness, looseness, sordidness; While we talk of worshipping God in Spirit and Truth, we exempt our bodies from adoration, and both forget that our bodies are part of Christ's purchase, and the Rule that is inferred thereupon, Glorify therefore God in your body and in your spirit, 1 Cor. 6. 20. For do we not profane our eyes by wand'ring, our tongues by talking, our faces by laughing, and the Ordinance of God by all? I would there were not cause to wish that our public meetings had more composedness of outward behaviour, but when sometimes, and in some places the Pulpit looks like a stage, and the house of prayer like a playhouse; we may justly fear lest a Corinthian rudeness come up to the Lords Table also, and think it needful to reprove such lightness, as is offensive to serious devotion or common gravity. The Moralist his Rule to remedy lightness of carriage; is to set Socrates, or some grave man before your eyes for the rudeness of the Scene was shamed and bridled by the presence of Cato. We have a better rule, set God before you, with whom we have to do, who hath also promised to be in the mids of two or three that are congregated in his name; Consider that the Angels are Spectators and Guardians of your Assemblies, for that I take to be the plainest sense of that saying of the Apostle, 1 Cor. 11. 10. and that other phrase, vers. 9 of discerning the body of the Lord, doth denote, not only a knowing that the Lords body is represented by the bread (as it is commonly interpreted) but such a minding of the body of Christ here represented and exhibited to our faith, or may produce a difference of our behaviour and carriage in the use of this Ordinance from that which we use in eating of common bread, wherein men otherwise-knowing (as these Corinthians) might fail and be defective. In short, because a lose carriage is ordinarily an argument of a lose spirit, therefore I have said this to compose the outward behaviour of Communicants to a suitable comeliness and decency in the use of holy Ordinances, Hoc agite is the old word. §. 4 §. 4. What is requisite to make a man fit for the Sacrament. 3. By having those graces which are to be exercised, and set on work at the Lords Table, a believer shall try and judge of his fitness to come unto it. I shall show you in the next, That the exercise of grace is requisite unto the act of receiving worthily, but it is the having of that grace, whereby a man shall try and judge of his fitness to come; For (I suppose) first, that there is some previous disposition or qualification, which gives capacity or meetness to come to this Table, as the word, Let a man examine himself, and so let him come, doth clearly prove, and then that this fitness or habitual qualification is the having or exciting of those graces which are to be exercised and set a work; As a soldier is accoutred and furnished with such weapons, as in fight are to be exercised and used, and therefore a Christian that would try or know his own fitness or worthiness, considers first what graces are to be set on work in the act of receiving, and then examines whether he have them beforehand or no: Plain sense and reason shows, that a dead man is not fit to eat and drink, because he cannot exercise any act of life, without which he neither eats nor can be refreshed, and therefore we must conclude, that there is an habitual fitness required to be in the person that communicates worthily. §. 5 §. 5. The pitch of fitness must not be set too high, nor too low. Now there are some (and they godly souls) that set the pitch of this fitness or worthiness too high, and there are others that are carnal set it too low, and it must be confessed there is a latitude in it, it receives magis & minus, as Christians themselves are of divers elevations, some are smoking flax, some are shining lights. If we set it too high, besides that Infants in grace, and low statured Christians cannot reach it, we do but discomfort and dishearten ourselves, for we take a false measure, and because we find not that we can cut out to that measure, we are at a loss, and haply if we would follow it home, we might cast out every one of the Apostles from the first Supper, who were certainly very raw Christians, and of as low a form as we are, being after that time upbraided by Christ with their unbelief and hardness of heart, Mark 16. 14. And if we should do so, we should censure our Saviour of too much indulgence, who reproved their sin, and yet received them to his Table, Luke 22. 19, 24. I have no warrant to set the mark so high, that the least of God's children qualified, should not reach it; for I consider, that this Sacrament was ordained for the Church, during the estate of imperfection, and for remedy of weakness and infirmity, not like the Tree of Life, which man was debarred from, for his sin in the forbidden fruit; and as Luther said, A child may receive a Ring as well as a Giant, and the least Candle points upwards as well as the greatest Torch. Great Masters of Families (as the Prodigal observed) allow the meanest of their domestic servants to come to the Tables end, and eat of their bread. Many sins, many backslidings, if there be contrition and godly sorrow, serve for bitter herbs to eat the Passeover with; Many wants and weaknesses may be accompanied with vehement desires, hunger and thirst: Low graces may occasion low hearts, when God makes the disease a preparative, why should we refuse the medicine? If we set the pitch of this fitness too low in some empty forms of Religion, or some eminent works, and moral virtues, or some conceited perfections which feed our pride, we shall take in many that have nothing of Christ in them; Gospel-qualifications are most suitable to a Gospel Ordinance; We are not prepared for Christ by ostentation of works, but sense of misery; The sense of unworthiness is our worthiness; A little vessel that is empty, will receive more than a great one that is full; A broken Christ requires a broken heart: To be rich, and full, and righteous in the Gospel-Dictionary, do signify obstructions, and impediments of our happiness; where the naked are clothed, the hungry are fed, the ungodly are justified, the weary are refreshed, the sick are healed, the stung with fiery Serpents are recovered, the returning lost child is feasted, and they that thirst do buy wine and milk without money and without price; And hence it follows, That no unregenerate man that lies dead in trespasses and sins, without a seed, a spark of Gospel-grace, having no initials of true Repentance and Faith in Christ, can be in capacity to eat and drink the Body and Blood of Christ worthily, and with effect, for such a one is a stranger to the Covenant, and uncircumcised, and therefore expressly debarred this Passeover, Exod. 12. 43. Where there is no life there can be no reception of nourishment. He that is void of the Condition of the Covenant cannot receive the benefit, nor eat the Supper that wants the Wedding-Garment. This is a severe point, and disclaims the greatest part of men from eating and drinking worthily, because they have no ticket of grace renewing or regenerating, they are not Disciples indeed, they are branches in Christ by external engraffing, John 15. 2. but have not the life of Christ in them; They that are not in the body of Christ, do not eat his body, saith Austin; They that are not members of him do not spiritually feed on him, Panem Domin●, they do e●t as Judas, not Panem Dominum. Ego hoc axtoma teneo, saith Calvin, that without the Spirit Christ is not received in this Sacrament. The Papists go no less, Catholici omnes (saith Vasquez) all agree in this, That it's necessary for a worthy Communicant to be in the state of grace and sanctification, and therefore howsoever any person be furnished with endowments of nature and education, famous for eminent works and virtues, adorned with civil and fair conversation, yet without something of Christ, some work of the Spirit, some seed of Regeneration, he cannot eat and drink worthily, and with effect; And this Doctrine is the rather requisite to be taught, because men may flatter themselves in that they have passed the test, are admitted with approbation to this Table, and allowed the liberty thereof, for all this may be, and yet your case no better than saul's, that would needs be honoured before the people; than Judas' who was not thrust out from the Sacrament, than his who was let in by the servants to the feast, but cast out by the King for want of his Wedding-garment. You enjoy a privilege to eat and drink, but what? judgement and condemnation to yourselves, Oh consider it, The Lord of this feast will come to view his guests, he will turn out some that the servants let in, he will say, Friend, How camest thou in hither? He answered not, Lord, I was called in, I was admitted in by thy servants, No, He was dumb, he had nothing to plead, he had not a Wedding-garment, For he is not a Jew that is one outwardly, Rom. 2. penult. §. 6 §. 6. What is requisite to our Receiving Worthily. The actual exercise of our graces is requisite to our eating and drinking worthily. The instrument must be in tune beforehand, as I showed you in the former, but now the strings are stricken, now they make their music. The activity and employment of our faith and affections is now required, and our graces must be on their wheels; now the sails are spread to catch the gale which sweetly breathes from this holy Ordinance, for here it's said, Take, Eat, Take and drink; and as the eye, the hand, the mouth are now in actual employment, as to the Sacrament, or outward part, so faith which is the eye, hand, mouth of the soul, and all the affections are to be actually employed, as to the inward thing, the body and blood of Christ; Not the having of an eye, but looking up to the brazen Serpent healed the biting. It's not enough to have faith, but we must believe. Now that the Sacrament is in use, now must our graces be in use too. Now that God actually offers and presents Christ's body and blood to my faith; Now let the hand of faith go forth and take Christ in. Awake my faith, and see the atonement of my sins in the broken body of my Saviour! Awake repentance, and hear the strong cries, and see the doleful agony of him that bears our chastisement! Awake my memory, and call to mind that Egypt wherein I was, and the blood of the Passeover which removed the destroying Angel from my soul! Awake all that is within me to bless and praise the Lord. Oh let this Cross crucify my lusts and passions! Let this death stay my reigning sins, as Joshua did the Kings of Canaan! Now let the Altar smoke with the Sacrifice of a loving heart inflamed with holy fi●e of God's love to me; Now the wax is warm, Oh let the Seal be stamped fair that I may see the impression always after! Now that God shows forth to methe death of his Son for me, let me show forth that death of Christ to God again, as that which I stick unto, and abide by, for my righteousness and peace with God. Alas, if my graces be now asleep, they are next a kin to dead; We might have sweet, we might have fruitful Sacraments had we but lively graces; Graces upon their wing, not lying sullen, and benumbed with cold, therefore blow up your graces, as the Apostle his phrase is, blow the smothering fire, the embers into a flame by pertinent meditation; Be ye lift up ye everlasting doors, that this King of glory may come in; And that I may speak to the comfort of a godly soul, Let grace run forth at what tap it will, so there be but vent, whether at the uppermost of high praises, or at the lower of melting humblings; If the fire flame, rise high, thou hast more comfort; If it smoke, God will not quench-it, and that's some comfort: Some have a finer taste, and relish their meat with higher gust and more delight than others, and yet others be nourished as well, as much as they; So haply some receive Christ with greater delectation, and yet thy soul may be nourished as well as theirs. CHAP. XXIV. That a Godly man may receive the Sacrament unworthily. HAving shown you the qualifications of a worthy Communicant beforehand, and that the actual exercise of grace is requisite at present for receiving worthily, I make this Observation. §. 1. That a man who is in a state of grace, and so godly, may yet receive the Lords Supper unworthily, and without effect, not for want of habitual fitness or qualification, but for want of the actual exercise of grace at present, or because of some distempers which overtake and surprise him in the act of communicating. This Point it may be at first sight looks strangely, but upon consideration will be found too true; For if we look back to the Passeover, we find, that an Israelite circumcised, and so qualified to eat the Passeover, yea a true Israelite might be unclean at the present time, and so uncapable of keeping it; And we have at home in this Text, an example and a proof of this Point. These Corinthians are looked upon as, and supposed to be (and no doubt some of them were) godly and regenerate persons, who yet contracted epidemical judgements upon them, Many sick, weak, etc. and that for a sin they little thought of, their undue and unfit coming to the Lords Table; they are distinguished from the world, vers. 32, Of whom it's said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vers. 30. For this cause you are judged of the Lord, and chastened; and hence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is contended to import only temporal judgement in this place. I confess this Point is controverted and disputed, and more abroad than at home amongst us. Vasquez seems to me to hold, That it is enough that a man be in a state of grace, and that every godly man receives worthily, or else should sinne mortally; But it is no new Doctrine with us, That a regenerate man may sinne mortally (as they speak) or commit a sin meritorious of condemnation; We must not lessen regenerate men's sins, which in divers respects are the greater, because the person is regenerate; Even they that are babes in Christ, may be carnal, and walk as men, 1 Cor. 3. ●. And therefore Cajetan on the other side requires actual Devotion, as necessary to the fruit of this Sacrament; and his Argument is, Because the Sacrament works according to the manner of its signification; And therefore as meat and drink to the end they may nourish, do require that we cooperate by some act of life, to receive and digest them; so there is necessary some act of inward grace to meet with and receive this spiritual food, that it may nourish and refresh us; and I hold the Argument good and firm; Nor do I find any privilege of a regenerate man, that he cannot commit this sin: He may be under a spiritual Apoplexy or stupidity, as David for a time seems to have been: He may be overgrown with a crust, a coldness, a security, and so unfit by disease, though not by death. chrysostom saw this truth, when he speaks of some that may not eat, because not initiated, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and others, though they be members, yet are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unclean. It's true, It is proper to the godly to receive worthily, but it's proper, Soli sed non semper, only they do so, but not they always, and therefore I turn my speech to you, and desire that you be not rendered secure and negligent by this false principle, that a regenerate man cannot receive the Sacrament unworthily, for this is the ready way to fall into that sin which you imagine yourselves free from, by taking you off from that self-examination, that trimming of your Lamps, that purging out of the old Leaven, that blowing up of your Graces into act, which is so requisite unto your meeting with your Lord in this Ordinance. I know that for the most part those do charge themselves with this sin of receiving unworthily, that have least cause; The worthiest Communicants are to their own eye the worst; They never acted their graces lively at the Sacrament; They never felt the present delights and fatness of this Ordinance; They have been always encumbered with doubts, with fears and distempers, and have often gone away with more anguish of spirit than they came, and a world of such complaints there are; and I confess it is not ordinary that gracious persons do stand in good opinion with themselves, but yet jacob's going away halting from God, was not an argument that he had not prevailed; Sick people may be nourished and strengthened with that meat which they cannot taste or relish in their mouth; Grace is more apt to see sin than itself; for the eye doth not see itself, and the more it grows in light, the more tender in sense: In spirituals it is true: But I shall speak a Paradox, Those diseases we feel and are sick of, seldom prove mortal, that is, when the affections melt with sorrow, and not the conscience amazed with horror, though I would not nourish complaints against myself, yet I had rather have the sense of Paul, Rom. 7. wherein he complains of himself, than his confidence, when he said, I verily thought I ought to do, etc. and I think a proud confidence both a greater cause and sign of unworthy receiving, than humble fear and sense of imperfection, for even this is a grace to be exercised at the Lords Table. CHAP. XXV. Of the Graces which are to be exercised and set on work in the use of this Sacrament. §. 1. THe Graces which are to be exercised and set on work in the use of this Sacrament, are pointed at, and taught us by the Ordinance itself: For when the Apostle bids every man to examine himself, he should leave us in a wilderness and wide world, for he tells us not of what, but that the Ordinance itself is the Rule of this examination, and doth bespeak those graces which make us fit to come unto it. This is the way that Chemnitius goes, whereby to find what those graces are which enable us to receive the benefit and effect here to be expected: And to me it seems an excellent way, For hereby the Communicant (as I have often said) is made suitable to the Ordinance, and the examination is kept within its bounds: So that if any should quarrel, and say, You require such things of us, as you have no warrant for; You lay burdens of your own invention, we appeal to the Ordinance itself, and require nor more, nor less than may be deduced from it, and demonstrate; We know that in all Sacraments there is Analogy or proportion, and so in this, the elements broken bread, and wine pouned forth, or the body and blood of Christ, the actions of Taking, Eating and Drinking the outward elements, do denote the acts of a Communicants soul, receiving and feeding upon Christ, and such acts there must be to answer unto the outward actions. So as if you tell me of any sensible object, it's easy to show what sense it belongs unto, for if it be light or colour, it belongs to the eye, if it be any sound, it belongs to the ear, etc. So this Sacrament being surveyed and studied, it is not hard to find what graces are to be set on work accordingly: And this Rule, that I may not guess at random, I shall follow in the ensuing Discourse. First, It's necessary that the Communicant have knowledge of the Nature, Use, and End of this Sacrament, and that is demonstrate thus: Here are outward elements and actions, which do signify some other thing, as namely, the body and blood of Christ, as himself expounds it, offered by God unto, and to be received by the Communicant, and therefore there must be knowledge to discern and understand this mystery that's hidden under a visible outside, to wit, the Sacrifice of Christ's body, which is represented, and the confirmation of the Gospel-Covenant by his blood; for without this knowledge a man comes blindfold, eats and drinks as a bruit, takes the dish for the meat, and is no otherwise refreshed than a thirsty man would be by eating and sucking a signpost, which doth but signify that there is wine within. It was a child's Question, Exod. 12. 26. What mean you by this service? And I would our ignorant people would so play the child, for they do but eat the shell, and gnaw the bone of the outward service, because they know not the meaning of it; So the carnal Jew knew not the meaning of the Rites and Types then used, nor saw both Law and Gospel in their Sacrifices, both which they were full of; I confess the knowledge of this Sacrament draws with it the knowledge of our lost estate, (as Passeover is not understood without Egypt) in sin and misery; For where Christ appears bloody, there sin must needs appear deadly, and those fundamentals and grounds of Christianity, which are but the A. B. C. of Religion, must be known, but it is not the knowledge of a Scholar, but the knowledge of a Christian, which we plead for, so much as may serve to look into the entrails of this Sacrament, and may lead on the affections to value, prize, thirst after Jesus Christ, whom if we see not, we cannot desire or love, Visus est prima amor is linea, fight is the first line of love, nor can we believe in him, until we see, John 6. 40. Whosoever see the Son, and believes in him, shall have everlasting life. I should not charge a poor Christian with any great rate of knowledge, for the quality is more to be regarded than the quantity; If he know both sin and Christ by taste, as well as by sight, if he have a distinguishing and favoury knowledge of the things of the Spirit, and there be, as it is in embers, a great heat, though but little light, then is it good, though not great. I know that Questions demodo in all points of Divinity are hard to answer. It's well if we can answer a Question aere. I may know what sin is, and yet not tell how it enters, and comes at first into my soul. The Apostles took Christ at this time for their Saviour and Lord, the true Messiah, but how he should execute all the pa●ts of his Office, they did not clearly understand, and yet did at and drink with him at his Table. §. 3. Secondly, This is not all, but it is first, as light was at the Creation, the first creature, but all the world was not made when light was; He is not wholly fitted that hath knowledge, there must be a Christ-receiving, or a Christ-taking faith, and this is shown thus, God offers the body and blood of his Son, which was shed for the remission of sin, and saith, Take ye, Eat ye, Drink ye, and that inward act, which answers to this outward action, whereby we do receive Christ that is exhibited we call faith; when Christ is tendered to us in the Word, we believe ex-promisso; when offered in the Supper, we believe ex pignore; There we have a promise, here a pawn or pledge: This faith is the taking hand, which goes forth to the offering-hand of God. This taking, eating, drinking, are but faith appropriating and applying Christ: You say, you believe, What believe you? That God offers Christ to your faith; What's a poor man the richer for believing that one offers him a shilling? What's a condemned man the better for believing that a pardon is offered to him? This is but a faith of the truth of the offer; But do ye receive Christ offered? Do you close in with Christ? Do you take him into you? Here is the best Covenant, sealed with the best blood that ever was; You believe this to be a truth, but come not in to this Covenant, that saith doth but serve to your just condemnation; It is the Christ-receiving, not the truth acknowledging saith that brings salvation to you. If men did but know what saving saith is, we should have either more or ●ewer believers, more, for they would renounce that superficial thing cahed faith, and buy gold tried in the fire; Fewer, for they would not count themselves to believe by that faith which they have; A woman may believe a man to be rich and honourable, and ●eall in his suit, yet that belief doth not make a marriage, but actual consent to take him for a husband; For saith gives as well as takes, it gives a man up to Christ, as well as takes Christ to be a Saviour. It is not true faith that blows hot and cold out of the same mouth, and cries Hosanna to Christ a Saviour, but yet I will not have him reign over me: This Sacrament presents Christ to faith thus, It presents Christ himself, his body and blood, not the benefits of Christ apart and abstract, but Christ himself. It presents Christ for intimate union with us, as the nourishment is to the body: It presents him really, as the bread and wine is really taken and received: It presents him crucified and suffering, as if he was now dving and bleeding, in whom faith finds reconciliation, remission, justification and redemption, so is it acted and exercised in this Ordinance. §. 4. Thirdly, The third grace that is freshly revived, and set on work in this Sacrament is Repentance, and that appears thus, Here is represented, Goes Justi●e against our sin, in bruising his own Son, with fore and dreadful breaches made upon him, and this Justice is mixed with goodness in transferring and laying upon the Sacrifice the delinquencies and sins, which had they been charged on us, had sunk us into the bottom of perdition, and who that sees this shall not tremble at the fearful wrath of God, which Angels and men could not stand before? Who shall not mourn over Christ, whom we have pierced, as it's said of them, Zech. 12. 10? Who can love the knife that slew his friend? I mean the sin that our Saviour bore in his body on the Tree: This consideration here presented to you, if you follow Christ from the Garden to Golgotha, should me thinks affect the soul of a believer. 1. With tender melt of godly sorrow for sin. 2. With fresh purpose of amendment of life. 1. With godly sorrow for sin; To hear the strong cries, and see the streaming blood of Christ; for can there be a greater demonstration, either of God's Justice toward sin, or of his goodness to a sinner? They say an adamant will be broken by blood, but alas the heart of man hath lost ingenuity, or else the blood of Christ would make us love sin as bad as the terrors of Mount Sinai, yea and to love it less, and hate it more; Fear may break a man, but goodness melts him; The terrors of the Lord may amaze and leave a man as hard still, but godly sorrow makes tender, and changes the disposition of the soul, Revive then the sense of your sin, even pardoned sins do revive godly sorrow, and the more, because he tastes goodness and grace to him unworthy; the sweet of the Passeover is lost for want of bitter herbs. 2. With fresh purpose of amendment, a needful grace to be renewed at this Sacrament; we should eat this Passeover with shoes on our feat, and slaves in our hand, ready to march out of Egypt; We cannot eat the Passeover and stay in Egypt still; God confirms his Covenant, and we must restipulate with God to cast out and execrate the old Leaven: Let's carry wounded sins from this Table; Bring wounded hearts, and carry away wounded sins: Let's learn to die to sin, by seeing Christ die for sin, Mutet vitam qui vult accipere vitam, saith Austin, The Covenant of Grace is sealed. Let us seal a Covenant of Obedience; By the merit of Christ's death we are purchased to be Gods, not our own; By the power of his Death we are slain, dead to sin: But here I must break out to meet with our common purposers and resolvers, which (if ever in their lives) do now, when they come toward the Lord's Table, flatter God and themselves with a new beginning of a new life, from this time they are resolved, that the ear that hath heard them, shall hear them swear no more; The eye that hath seen them, shall see them drunk no more, etc. I would these green cords would hold, but we find this righteousness is but a morning dew, their Samson lusts, when they awake break all these cords, And why? Because these purposes arise from a fit of conscience, not from a principle of life or love, and so they prove but Lucida intervalla, they return to their madness again, when the fit takes them. I would such men would resolve to be ashamed of these resolutions, which so often leave them in the dirt, that self confusion may carry them out of their own strength, which selfe-resolution doth but arm them with, and therefore doth not stand; For he that hath the Falling-sickness may resolve to fall no more; but in vain, until the disease be purged. These are the principal, the staple graces to be exercised in this Ordinance, there are others which are included in these, which I but name: As §. 5. Fourthly, Spiritual appetite of hunger and thirst after Christ, who is here offered, as full nourishment for the soul, under the form of bread and wine. I account gracious desires to be the immediate products of regenerated graces, and very comfortable testimonies of life spiritual, 1 Peter 2. 2. but it is called vehement desire, 2 Cor. 7. 11. in difference from the sluggards desires, which are but wishes, and which every man pretneds unto, though it be plain they are but of Balaam's temper, who desired to die the death of the righteous, but loved the wages of unrighteousness; God helps his people much by giving them good desires, both for that they make prayer warm, and give great comfort in the midst of sad complaints, yea they bring us to the Word, and to the Sacrament, where the want which occasions the desire may be supplied; Keep them alive, and they will keep you alive; Sharpen and whet them as men do indifferent stomaches with vinegar; Sense of sin, and desire of grace are excellent preparatives to this Supper. §. 6. Fifthly, Love to fellow-members of the body of Christ, For we are all partakers of that one bread, 1 Cor. 10. 17. If we eat together all of one loaf, let us love them with whom we have this fellowship and Communion. The Love-feasts of the Primitive Church are read of, but alas they are lost; I mean not the feasts, but the Love, and in stead thereof, In●oelix lolium, unhappy feuds, quarrels, divisions, rents abound, as if we were not children of one Table. Corinth is come into England, I hear that when you come together in the Church, there are divisions among you, 1 Cor. 11. 18. Ours are wider divisions, we do not come together in the Church, one Table is profane to another, and yet the Apostle faith, If I have all Faith, If I suffer death, without Charity, I am nothing, it profits me nothing, 1 Cor. 13. 2, 3. It's almost Popery to speak of Charity; By this shall all men know that ye are my Disciples, if ye love one another, saith Christ: And this was the old mark, but truly it's almost worn out; Oh let us revive it at this Sacrament; where God seals the pardon of our Talents, Let's learn to forgive the pence of our brethren. Of all sins, the Apostle interprets the Leaven to be purged out, of malice, 1 Cor. 5. 8. Purge out malice; For Love is the cement of this Fellowship and Communion of members, which are supposed to have one life, because nourished with the same nourishment, that is Christ. §. 7. Sixthly, The last grace I will speak of, which is here to be exercised, or call it rather a duty, if you please, It's Thankfulness, without which the memorial or remembrance of Christ's death is but a dry and fruitless commemoration. Humility makes thankful; The Samaritane Leper returned to give thanks; He was more remote from expectation of cure, and therefore the more thankful; The sense of our own unworthiness, and of the great disproportion between Christ and us, may raise up our thanksgiving to a higher flame. The lowest hearts rise highest in gratitude, pride and merit are unthankful. And so I have shown you those graces, which being exercised, do fit us to receive worthily, and set the heart in tune to this Ordinance. The Lord satisfy you with the fatness of his house, and make you drink of the river of his pleasures, Psal. 36. 8. CHAP. XXVI. Motives to quicken Endeavours to a fit or worthy Participation of this Ordinance. §. 1. Use. THat which remains of this Point, is, that I excite and awaken all endeavours to a fit or worthy participation of this Ordinance. The modus orandi, or manner how the Sacrament works, or contributes to spiritual grace, is not of vulgar disquisition. I signified to you last day, that Questions de modo in all parts of Divinity, are usually difficult to untie. All confess that Sacraments work by institution of God, as the brazen Serpent healed the fiery sting, but that is yet too short; For doth God's institution elevate the nature of the Sacrament to produce the effect? Then is that effect plainly miraculous, and the faith of miracles should be required; Or doth the institution of God appoint the signification and obsignation of the Sacrament in such and such an use of it? This indeed is according to rule of Schools and of our Divines, Modus operandi sequitur modum significandi, and then it's plain, that there must be somewhat in the Communicant, both to understand their signification, and to receive the obsignation and sealing by the use of them, for otherwise they are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, empty names, as an Hebrew word to an English ●ar, and hence it is that, I say, the capacity must be excited and awakened for the fit participation of this Sacrament, or else it's nothing to us but bread and wine, and the spiritual benefit is lost. That you may have always at hand (as a file to sharpen your endeavours.) some brief Motives and Reasons to awaken you; I shall briefly recite and offer to you these few. Motive I. 1. That as your coming worthily may yield a great improvement of your spiritual state, so your coming unworthily may add much to your guilt and condemnation; The same passage through the red sea was safe to the Israelites by faith, the Egyptians assaying to do the like were all drowned, Heb. 11. 29. Let no man say, Why may not I receive good by the Sacrament, as well as any other, for the Egyptians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, trying conclusions were drowned; The same Sacrament, like the Cloud, is to one the refreshing shadow, to another the consuming fire; The bread as broken, is the Communion of the body of Christ, 1 Cor. 10. 16. and yet, he that eats unworthily, eats condemnation to himself, 1 Cor. 11. That which is Manna to a believer, is to a Judas poison, as the Ancients speak, and all this is vitio sumentis, through the sin of the receiver who eats Quails under wrath, Psal. 78. 31. and sits down to Haman's feast, Esth. 7. Motive II. 2. Though a Christian is not altogether to judge of his receiving worthily by the fruitful success and benefit which he finds, but by the exercise of his grace, and by his sacramental disposition, yet the fruit doth not follow, except there be a right use, and worthy participation of the Ordinance. Some are so childish, and such spiritual sensualists, that if they have not sensible and sweet joy or comfort, or a present removal of their thorn, they conclude they come unworthily. It's our fault, that as Israel in the wilderness, we limit God to give that we desire, or else murmur and think we have nothing: So it is in this Sacrament, and so in our prayers we are passionately desirous of serving even our own lusts, Jam. 4. 3. The after-fruit cannot be the measure of our worthy receiving, but the present gracious frame of spirit, and exercise of our graces: As by fair and beautiful children we cannot judge of lawful marriage, but by consent declared, and rightly given at the present time, and yet the fruit and benefit comes not, but in and by the way of receiving worthily, we judge of ourselves to be fit guests by the wedding garment, not the sweet taste of the Supper, and yet we cannot sit down and eat, except we have the wedding garment. We love a sweet willing disposition in a child, ready to do what it can, than always to be crying for plums. God highly prizes those that set on work their obediential graces, to observe the Law of any Ordinance, and perform it▪ for if we can lust for quails, and yet murmur at the way of the wilderness, we are too like the carnal Israelites; There is in all spiritual joys, comforts and raptures, two parts, the one is the fruition of the sweet of them, the other is the serviceable use of them to oil the wheels, and with more freedom to perform hardest duties of obedience. Now if in this latter respect we improve or seek them, it's fare the better to like in any Christian, for its God's part or share, The joy of the Lord is your strength, yet duty is the door by which reward enters, as reaping comes by sowing, They that sow to the Spirit, shall of the Spirit reap life everlasting, Gal. 6. 8. Motive III. 3. There is a sacramental disposition requisite to a Sacramental Communion, and it is a very spiritual disposition, as the Communion is spiritual: This disposition is not one single grace, but a complexion or temperament made up of divers ingredients, which are not all distinctly and eminently acted by every man at this present, but some of them, as occasion and necessity may require. I have already shown you them in general, and told you, that they are bespoken by the Sacrament itself, and as it were deduced from it. This Sacrament affords us the communion of Christ's death, where his body broken, and blood shed are set before us; Here we communicate of a dying Christ, in heaven we shall have him as a Tree of life. This is that epulum foederale, or Covenant-feast made for confederates, God is one party, and the faithful are the other, and both parties of confederates do (sic dicam) partake of the same foederal Sacrifice, Christ Jesus, the blood of the Sacrifice is offered up to God. The same blood in the Sacrament is offered and given to us, as it's said, Exod. 24. 6. Moses took half the blood and sprinkled it on the Altar, and he sprinkled the other on the people, and said, Behold the blood of the Covenant. If we understood the Ordinance, we should easily agree, that a sacramental disposition is a very spiritual disposition, and requires the very purest addresses that we can make to it, where God himself entertains his people with no other cheer than which satisfies himself, and will have them taste of that which he himself is pleased and delighted with, that is (I say again) Christ Jesus. Now in this so near approach to God, ye have an excellent Rule, as in all other approaches, Levit. 10. 3. I will be sanctified in them that come nigh me, the case was, that two Priests had taken strange or other fire, not God's fire from his Altar, but other fire, common fire, and so themselves became the Sacrifice, for God will not be slighted. If we bring fire, and it be not his own but ours, we may be consumed by it, but he not pleased. To which end and purpose, that we be not found in this case, and under this wrath, I shall endeavour to show you that strange fire, or those false and insufficient qualifications which men draw nigh to God in this Sacrament withal, to their own hurt and prejudice. CHAP. XXVII. False and insufficient Qualifications for the Receiving of this Sacrament. §. 1. A Fair carriage of outward life, or a good complexion of moral virtues is not a sacramental disposition; but rather show a plethoric constitution, a self-fulness, a self-righteousness, which are the greatest obstructions against Christ that can be: I confess grace often dwells in a worse house, and in rougher natures and constitutions; but all the stars do not make day. The metal of these virtues is very good, but they want a superscription upon them; there may be nothing of Christ, and he that comes worthily to this Sacrament must have somewhat of Christ in him; or must be in some necessity of him, that he may eat with sour herbs; A man may come with less sin unworthily, I say less, than a worthy Communicant; For it's not the number or quality of sin, but the sense of, and repentance for it, that is here considerable; A bottle stopped with gold receives not so much as an empty shell; it's Christ that must be in your eye and thirst, or else your fire is strange fire. II. A man may be humiliatus, not humilis, humbled not humble; The Angels that sinned were tumbled down into a lower place without any abatement of their God-opposing pride, man-opposing malice: If God pound thee in a mortar by crosses, pains, miseries, dreadful horrors of conscience, yet pride lives, an argument whereof is, thou wilt not adventure thy soul on freegrace without something to recommend thee to it, and he that hath nothing else will have his misery to be his worthiness, and the murmur which a broken estate, and broken body and spirit do belch forth, what are they but fumes and smoke of pride: Cut a Bee in pieces, yet she puts forth her sting; There are many long for humbling breaches, smarting sorrows, and it may be their intention is good, but the bottom is merit and pride most commonly, they would make their humiliations their Christ: Alas, if God should charge but one sin in his full weight on thee, it would break thee as a great stone an eggshell. Did it not so in Angels? Who would be a Pharaoh, Cain, or Judas? Is not broken iron, broken ice hard still as ever? But true humility is a Leveller, there are (2 Cor. 10. 5.) two things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Every high thing, and that is taken away, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, every device, and that is brought into captivity, not only to the salvation, but to the obedience of Christ; The metal must be melted as well as broken, and it's enough melted, when it will run into the mould, and take the impression: Is the will conquered and changed to receive God's Image, Submit to Christ his righteousness, and to his Sovereignty, to receive the promises, and take up the yoke of crosses and commandments? Art thou humbled for sin and hatest it, humbled under thy own righteousness, and castest it out? Art thou willing to take Christ a Saviour and a Lord, to have him, and be his, not on terms of thine own, but terms of the Covenant? Draw nigh to God, this is not strange fire, for it hath melted thee, and not only tormented thee. III. Thou findest in thyself a faith, whereby thou assentest to the goodness and veracity of God, the truth and all-sufficiency of Christ, the whole tenor of the Covenant, and Doctrine of the Gospel. I say with James Chap. 2. 19 Thou believest that God is one, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou dost well, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so believe the devils; They have so great knowledge and conviction, that they believe more than we do, because they know more, but this faith hath no seat in the will, or at least draws it not to election of the good things believed to be; A man may be called an orthodox believer, by virtue of this faith, and it is sides recta, not vera, a right faith not a true, sana, but not salvifica, sound faith, but not saving, if thou bring this faith only, thou shalt receive only the outward sign, for it is a seeing eye, but not a receiving hand, and many shallow effects it may have by virtue of the general mercies and promises of God, but the Sacrament saith, Take, Eat, and therefore there is besides this a Christ-receiving or a Christ-accepting faith, for not to those that believed by mere conviction, John 2. 23. did Christ impart himself, but to as many as received him, Joh. 1. 12. Weakness of faith in our times is properly said of this manner of believing. It's the receiving hand that shakes with the palsy; Few complain of weakness of faith historical, nor of the hardness of it, because it's not encountered with discouragements, sins, temptations, as saving faith is, because the whole adventure of the soul lies upon it, and God knows when we come to shoot the gulf, and to renounce all false hopes, or true fears, and cast ourselves on Christ, we do it with great difficulty, for without God's attraction it's impossible; and this is the faith which we must be exercised in, and which is confirmed by this Sacrament, and a rare faith it is, even in the believing world; For it gives up man to Christ, as well as receives Christ; And the disinteressing of self-love, and the interessing of Christ into pre-eminence and government is very rare and infrequent; For I count that no receiving of Christ, which divides him, and takes so much as self-love would serve itself upon, but brings not every thought into captivity to the obedience of him. iv If thou find in thy affections any appearances or seeming impressions of grace, be not over-credulous till the bottom be searched, for there lies abundance of self-love, and self-interest, even when there is a good countenance and fore-side; as in the zeal of Jehu, which carried in the forehead of it, The Lord of hosts, but there was a bias within that wheeled towards his own interest, I shall name but four, and that briefly. § 2. 1. The love of God which is a reflex of his first love to us; As the Sunbeams which come from the wall are the reflex of the beams that first smite upon it, and there may be a love of God upon terms of his beneficence, providence, patience, general goodness to mankind without any love of Christ in sincerity, which is upon special and distinguishing grounds, for that love of God which is overtopped by self-love, is not accounted love of God, but rather a lust of serving ourselves upon him, which is the last resort of the love of most men to God, but it may be distinguished thus, If it arise from the sense of that distinguishing love of God to thy soul, whereby he hath drawn thee to Christ out of the pit of common perdition, and that without any worthiness in thee, or contributions of thine to that inestimable grace, yea notwithstanding that contrariety and opposition to him, wherein thou wast above many others engaged, the very thought whereof doth ever inflame the heart unto a man's dying day: If it be a love to God for his holiness and his sanctification of thee to bear his Image, and to be like him: If it be a love of complacency and friendship, to delight thyself in God, and to affect Union and Communion with him: If it produce a willingness to confederate with him, and to be in league, against all interests of the flesh and world: I love my master, I will not go out free, or be at my own freedom. 2. The second affection is desire of grace, and of spiritual things. I conceive there may be a carnal desire of things spiritual, and carnal prayers for spiritual gifts, namely to consume them upon our lusts of pride and vainglory, which is the desire of Simon Magus; a desire to die the death of the righteous, which was the wish of Balaam, a desire of forgiveness of sin to be freed from condemnation by mere self love, a desire of heaven too, to open unto us, for happiness not holiness or communion with God, a desire comfort to anguish of conscience, and that rather for ease, than for grace, a desire of grace itself, as a necessary bridge unto, or sign of salvation; Give us of your oil (say they) for our lamps are out; Many fallacies may be in our desires, and yet I account them, when they are refined from dross, to be most comfortable signs of spiritual life, for Christ makes thirsting after righteousness the character of a blessed man, Matth. 5. and the Apostle makes them a fruit of repentance, 2 Cor. 7. 11. and a sign of regencration, 1 Pet. 2. 2. if they arise from a taste of the graciousness of God, and carry on to the sincere Word for growth in grace, and be spent in endeavours of obedience, and exercise of communion with God, equally longing to be Christ's, as to have Christ: He that shall deny to a poor soul the comfort of such desires puts out the spark that smokes in the wick of the candle, when the flame is gone out before. 3. The third affection is fear, the fear of the terrors of the Lord, and those punishments which according to his threats wait upon sin. Estius propounds the case, Whether a man under servile fear may come to the Lords Supper? And answers, No, but with distinction, the fear of wrath may be used as a bridle to curb the insolency and luxuriency of the flesh, by saying hell and damnation close to it, and so the regenerate, whose flesh is impetuous, may make use of this fear to restrain the propension of it, but than if this fear be merely of punishment, so that were it not for that, he would with all his heart give himself over to commit iniquity with greediness, then it's plain, that the willingness to sin lives, and this horror of conscience nothing at all changes the inclination of the will, no more than the whip or chain doth the nature of a Fox or Wolf, and the case is no other than that of a child that will colly himself with the coal that's black and dead, but dare not touch the fire coal which burns his fingers, and there is no comfort in such restraints from sin, nor have such fears any spark of grace in them. 4. The fourth affection is sorrow for sin, which may be worldly and carnal, and no other than Pharaoh his, Take away this plague; or the pangs of a whore that returns to folly; But there is a sorrow according to God, which works repentance unto salvation, and brings forth those seven fruits, 2 Cor. 7. 11. which change the frame of the heart, a happy mother of so many good children: These are the pangs of a godly soul, and it is one of the first steps unto, or parts of the Resurrection of a Christian from his falls, and is caused not merely by wrath, but as Peter's weeping was by the looks of Christ; The reproofs, the frowns, the offence of a gracious God, thaws the heart into melting tears, and would do so, though there were no hell; As a meek child needs no other house of correction than his father's looks. I am loath to be of that opinion which banishes godly sorrow out of Religion; For if I were so happy as to want new matter and occasion for it, yet sometimes to review old forgiven sins, and the rather, because forgiven with fresh bleeding heart, doth excellently keep down swelling of pride, and gives a fresh and new relish to Christ Jesus, so the overflowing stoods do enrich the adjacent grounds, and make them fresh and green. And so much concerning these affections. V The fifth Consideration is of purposes of amendment, which we named before, among the preparatives to this Sacrament, which there are few but have at one time or other, and men do exceedingly befool and flatter themselves in them; For we have known that upon conviction of conscience and shame, for many years together by fits and moods, and for the skinning over some gallings of conscience, men fly to purposes of repentance, and put them on, and bind themselves by vows or other bonds, to do no more, and yet experience tells us, that Samson did not easilier break the cords that bond him than these men do break their purposes, and cancel all bonds and resolutions, and so a sick man's purposes are very often no other than the vows of a Mariner in a storm at sea, who for the time will be or do any thing, but when the danger is blown over, they are as they were. You ask, What such are to do? And the answer is ready, Resolution without mortification is to little purpose, the lust must be mortified that carries the sway and dominion; For as the purposes of a man in his lucid intervals, or of one that hath the Falling sickness to fall no more, is to little purpose, without some application to the disease that still lies within, and will return and break all dams that are made by the stream of it; so are resolutions upon conviction of conscience without effectual exercise of mortification by setting upon that root and lust which between whiles doth but sleep, and will awaken again. Let the patiented see and search his sin, and apply the corzy of the Law, and use those sharp medicines which eat out a rotten core, and follow that sharp work of mortification, or else all is to little purpose. VI The last thing I mentioned was thankfulness, a grace proper to the Eucharist, which signifies thankfulness, and is the denomination of this Sacrament, wherein thanksgiving is so eminently required and exercised, and it ●ises either from the general ground, or from the special; The general is God's Philanthropy, which shows itself in a sic dilexit, by giving Christ a Saviour to us, and not to the Angels that sinned, and is worthy to fill our hearts and mouths with admiration to all eternity; But the special ground is God's incorporation of us particularly into Christ by giving that differencing grace, which distinguishes not from Devils, but from reprobates and hypocrites, and all that are called, but not chosen, which is a mark of special favour; Thanksgiving for this shall be the work of heaven, where we shall better understand and look upon our former misery, as a file to set off and illustrate our glorious redemption, and to this tune ought our hearts to be set here, For in this rejoice not, that the devils fall before you, but that your names are written in heaven; and we have cause while we are in this lower orb to be thankful, for the least mustarseed of faith and grace, whose work is to set a bias upon the will, to choose God, and set up his interest above all interests of self or world, and he keeps this spark alive in worst times by no less a miracle than a spark of fire in the sea, and that he inables this little grace to fight and combat (and that is in Scripture to conquer) against the powerful fears and oppressions of the world, and the powerful allurements of lust, and ease, and pleasures of sin, which is a Sunshine that usually puts out our fire more easily than cold and nipping frosts, which rather make it hotter, and this is the meaning of that phrase, He will not quench, etc. till he send forth judgement unto victory; The smoke ends in victory. Motive IU. After this digression, the fourth Motive or Consideration follows, exciting endeavour to come to this Sacrament in a sacramental disposition, and that is taken from the benefit or fruit of it to a worthy receiver; for the exercise of grace is well rewarded, and the labour and pains bestowed in preparation or trimming of our Lamps, is paid to us in the fruit and benefit of this Ordinance; And therefore, since as Bellarmine acknowledges the Question about the effect is of so near a kin to the preparation unto this Sacrament, I shall briefly touch the point of the fruit and benefit thereof, and that in these two points, 1. That there is a great benefit and fruit of this Ordinance. 2. What that fruit and benefit is. CHAP. XXVIII. The fruit and benefit of Worthy Receiving. §. 1. 1. THere is a great benefit of this Sacrament to them that communicate therein preparedly; though all be not agreed, what the benefit is, as may be seen by the Doctrine of the Papists, the Socinians, the Orthodox, yet that there is a benefit, few will deny; and if it be denied, the sensible experience of many godly Christians doth attest it, to which experience the Apostle sometimes appeals, saying, Gal. 3. ●. This only would I learn of you; and for others that will not own their experiences, or have them not, reason may convince them, That as God made no useless creature, so he ordains no fruitless institutions, that this Ordinance being instituted for the use of his select people and confederates, and that at such a time as our Lord Christ had the very powers of darkness to encounter with, therefore it is an Ordinance of some moment, which began at the death, and stands in force until the second coming of Christ, and if nothing el●e could be said, this is enough. That the guilt and danger of receiving unworthily being so dreadful, there must in reason be some proportion of benefit and fruit to the receiving worthily, which reason may convince any rational man, that there is not only a good, but that good is of very great proportion and degree, and that ye shall not come for fruit to a barren figtree. I have reason to demonstrate both these points: 1. That there is a benefit. 2. What that is. Reason (I say) to show that there is a benefit. §. 2 §. 2. That there is much benefit by Worthy Receiving. 1. Lest this Sacrament of so great moment be vilified and brought to contempt, as a dry teat or empty vessel, they must needs neglect both the use of this Sacrament, and all preparation thereunto that undervalue it, as fruitless and not beneficial; Who will take any pains to go to a dry Well that hath no water in it? It's vain to urge preparations on them that are not persuaded of any benefit in it; And though I will not dispute, Whether the supreme Lord may not oblige his creature, man, for probation and trial of his obedience, to a duty whence no other benefit should redound, but the very duty of obedience, As if he oblige Abraham by a Law to sacrifice his son, yet I conceive that Gods standing Ordinances and Laws, do not only oblige a duty, but intent a benefit, and thereby invite obedience, as it's said, Deut. 10. 13. What doth the Lord require of thee, but to keep his Commandments for thy good? And that therefore there is a benefit of the right use of this Sacrament, by which we may lawfully be excited and impelled to observe the Ordinance, as we climb the tree for the fruit that is upon it; It's true, an unworthy Communicant reaps no other benefit than somewhat that is like that which the Apostle calls, the advantage and profit of the Jew, Rom. 3. 1. Rom. 9 4. viz. Tabulas & sigilla foederis, the Tables and Seals of the Covenant, but the reason that he receives no inward and spiritual fruit, is not because there is no water in this Well, but because he hath no bucket to draw it forth; For God offers and holds forth Christ and the benefits of the Covenant, his hand is not empty, but our hand is full of sin and self-righteousness, that we cannot receive it, for they that will receive must bring a capacity. It's a known truth, He that means to receive a benefit which is conveyed by way of Covenant, must bring the Condition of that Covenant in his hand, as he that comes to a table brings life and stomach. I know there are some, and they godly, that fear, or haply will boldly affirm, that they were never sensible of the benefit of this Sacrament; They hear of good fruit, but they have not tasted it, and therefore their edge is dull and flat to the receiving of it. To which I answer this, That if there be an exercise of the graces required in the act of receiving, they may not deny the fruit of the Ordinance, because they are not so clearly sensible at the present, for haply they limit God to the present time, or confine their expectations to some particular fruit, as elevation of heart, sensible comfort, clear assurance, or the like, which because they find not, they think they have nothing. I have showed you before, That God answers the expectations and satisfies the necessity of his people by giving some other grace than we would have, or have our eye upon, as Paul's prayers were answered in sufficient grace, not the removing of the thorn; We cry for comfortable signs, and God gives obediential and serviceable graces; We look for spiritual gifts, he gives humbling grace; We would have conquest of sin, God gives power to encounter it; We look for lively grace, and God keeps grace alive; We expect at present, God afterward gives us it; in bodily nourishment it's not possible for a man to tell what degree of nourishment he received by such a meal, yet he finds that he lives, and is strengthened, and he may be nourished by that which he doth not relish with delight. As for those that upon pretence of spirit and spirituality have cast off Ordinances, as fruitless unto them, I should wish they would consider, whether they be not rather besides their wits, than above Ordinances, seeing Christ himself doth not only by his institution but example, commend this Sacrament unto us, as a standing Ordinance, for the whole Church until he come, and so hath commended the Ministry also, till we all come to a full stature, Ephes. 4. 11. I would know how that spirit which hath carried them to the pinnacle of the Temple, and hath set them above Ordinances, or that witnesses to them without graces, can be proved to be the Spirit of Christ, and if they would show us how they can live without meat and drink too, there would be some hope that they might be starved into their senses and right minds. §. 3. So much for the first, That there is a fruit and benefit by this Ordinance: And now to the second, What that benefit is, and I have reason to show what it is. 1. Because superstitious and carnal persons do expect what they have no warrant to expect, perverting the use of this Sacrament to other intents and ends, than it hath by institution of Christ; The sick man too superstitiously conceives that the opus operatum is a viaticum, that will pay his fare for a present passage into heaven, or that it is like a Popish shrift that blots out all sin, and wipes off the old score. If in stead of making the right use we idolise the brazen Serpent, and worship it, what is it but superstition? which to avoid, the only way is to mind the institution, and the end thereof, or else we shall look for that which God never intended to convey by it, as Eve was deceived in the fruit of the Tree she are of. 2. Because commonly men have confused thoughts of a benefit, but they know not what; They think it's good for something, but they know not what, and so do as it were take physic merely upon trust, not knowing what is in it; Hence is that awfulness of this Ordinance with all men, they must be holy now at this time, they must not follow their wicked and lose ways; They are going to the Sacrament, and they go with an ignorant reverence, not knowing what is either the fruit or the danger of it. So much for the first. §. 4 §. 4. What the Benefit is. Now to that point, What the effect, as some call it, or the fruit and benefit of this Sacrament is? I answer generally, and then more particularly. 1. Generally. 1. The benefit of the Sacrament is of an higher nature than these creatures are able to convey, and therefore they are stamped and made instrumental by an institution of God; It had been both vain and superstitious to have expected spiritual benefit by the use of these elements, had not the word of institution given a new relation to them, which without it they have not. There might a similitude or representation have been borrowed to signify the sufferings of Christ, but that would not have made a Sacrament, any more than marriage representing the mystical union of Christ and the Church is therefore a Sacrament; There must be a promise and a command of God added to the visible creature, whereby the use of it to such a purpose is warranted and authorized, therefore we must look higher than the outward elements, or their power; An Axe is more than iron; A Seal is more than wax; God's institution renders the creatures of bread and wine (which as Bellarmine notes, though two elements are but one instrument or seal) useful to spiritual effects, not by elevating their natures, as the iron or wax being instruments are not elevated to any efficacy, as physical instruments, but by appointing their use and working by them, therefore that Question, How can bread and wine, How can water reach or touch the soul is impertinent? for it refers to a natural causation; but moral relation needs no contact, there is a benefit follows upon the right use of them, which comes not through them tanquam per canalem but from God by the use of such means, as an estate is conveyed from the donor by a seal of wax. 2. The benefits and blessings promised in the Covenant of Grace are sealed, and the graces of the Covenant are improved in a believer by this Ordinance, Christ, Christ crucified, or rather in crucifying, together with such benefits as are immediately sealed in his death, reconciliation, redemption, remission of sins, as on Gods part offered to a sinner, are here obsignate and sealed: And faith in Christ, repentance from dead works, etc. are here exercised, excited, confirmed, renewed, the main fundamental and essential benefits and graces which are in most necessary order to salvation, are here in act, not such things as some Christians have, and some have not, But the common necessaries of the Covenant, both on God's part and ours, without which no Christian can be saved; And therefore I cannot but wonder, that many well-meaning souls should fix their eyes on such benefits or gifts to be given in this Sacrament, as are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a Christian, but eminencies of some, and not of all; they look for gifts of prayer, of memory, freedom from passions, some Parts or Endowments, which they see others excel in, and if they gain not these, they gain nothing, they are unworthy, etc. Alas that you should so mistake, I tell you, Covenant-benefits, Covenant graces, the radicals, the vitals, are they which receive improvement here; here is Christ offered, and faith is quickened; here Christ crucified is exhibited, and here repentance is renewed, the main benefits that God can give, the main graces that we can have, such as are essential, without which salvation is not. This I would have observed for the honour of the Ordinance, and the quickening of address to it. And another thing also, viz. That when you hear us use the words exhibit, convey, confer, afford grace or spiritual benefits: You are to understand, that this is not per mod●m emplastri, seu medicae potionis, not as a natural agent, but per modum sigilli, or Sacramenti, in a way proper to a Sacrament; As we say, an estate passes by the Seal, that is, is assured or confirmed, or as we say the promise or contract passes by a Ring, words which every one understands; and doubtless the benefit and fruit of the Sacrament is afforded in a peculiar way; As the Word, besides begetting grace, doth also increase and confirm, but not in the same way as the Sacrament doth; as it may be the same bargain that passes by promise, by oath, by earnest, by seal, yet these are several ways of certioration; so it's the same grace that's nourished by the Sacrament, as by the Word, but the way is divers; That of the Sacrament is by way of sign and seal, that of the Word by way of Promise or Covenant-agreement; nay the two Sacraments themselves do d●ff●r in their proprieties, Baptism seals the Covenant by way of initiation, and the Lords Supper by way of nutrition or augmentation. God did not make or multiply Ordinances at random without their distinct and peculiar use, for the exhibiting to us the same Christ, the same graces, the same benefits, as men have several ways of assurance making, one to another. §. 5 §. 5. What is done to a Worthy Receiver by Christ. So much generally. For the particular, we shall consider, 1. What is here done. 2. What is hence received. For the first, There is here done by Christ two things, and answerably two things by a believer in Christ. Two things principally are here done by God, or by Christ. 1. Christ crucified is really exhibited to the faith of a believer. 2. The gracious Covenant which God hath made in Christ is sealed to a believer. 1. Christ crucified, together with all those benefits More particularly. that ensue upon his death, is really exhibited to a believer; for there is not a mere representation, or empty figure, but a real and true exhibition of Christ himself, as broken for our sins. The word accipite, Take ye, Eat ye, does evidently confirm it to us; If there were only a resemblance or figurative representation, then See ye, were more properly said, but Take, Eat, this is my body, plainly shows, that Christ himself is here given to a believer. I think we look so much on the representation, that we forget the exhibition, and therefore should labour to conclude, that Christ himself, as in the state of a redeeming Saviour is truly and indeed holden forth and presented to our faith, as verily as any benefit can be offered and holden forth by one man to another. This body and blood was really offered up to God for us, which is in this Sacrament really offered and applied to us by our faith: Answerable to this exhibition of Christ himself, the believer performs an act of Communion, 1 Cor. 10. 16. partaking of the body and blood of Christ in a spiritual sense, for spiritual nourishment, increase and building up; for the new creature is fed and maintained by Christ, and by virtue of union with him, we have communion, as the Vine-branches by their union with the Vine, receive sap and nourishment; So as we have not graces without Christ, nor benefits without Christ, but first in order of nature we have union as members of him, and then of his fullness we receive; For a Christian is like a branch that hath nothing of its own, but what it receives from the root, as itself springs from the root, so the increase and growth of it is from the root also; He is as the Moon, which, as appears in the Eclipse, hath no light of itself, but increases and comes to full; as it receives from the Sun; Let no man think that a believer hath no further use of Christ after his first believing and receiving of him, for then this Sacrament would not be useful, the effect whereof, as Durand saith, is not absolutely necessary to salvation, as if one could not be in a state of salvation without it, because it serves for confirmation of one that is already in a saving state; and it's plain, that a great par● of Christ's Office is exercised in preserving and continuing of them in him, who are already members of him, and therefore is the finisher as well as author of our faith, for we live in him, and from him, and our grace is maintained by emanations from Christ, as the light by continual emanations from the Sun, and therefore this Ordinance of Communion of Christ, and the exercise of such acts of communion are of prime use and benefit, as the branch that shoots from the Tree, grows and lives from that root which gave to it the first being by a contrived influx of sap into it. And this is the first combination of God's act, and of ours. 2. The second combination is, The gracious Covenant which God hath made in Christ, is sealed to a believer; The common nature of a Sacrament is to be a seal of Justification or Righteousness with God by faith in Christ, Rom. 4. 11. As a seal refers to some Covenant, so the Sacrament refers to God's Covenant with man, which is this, That God promises to accept into favour, and into his propriety all that do believe in, and receive Christ, and to bestow upon them all the blessings and benefits thereof. God gives Christ in way of Covenant; He covenants with Christ our Lord, that he should give his soul an offering and a Sacrifice for sin, and in so doing should see his seed, Isa. 53. 10. So Arminius in this point is orthodox. Of this Covenant the death or blood of Christ is the Condition which Christ accepted and performed. The Covenant of God with us is, That all that believe in Christ that died, and receive him for their Lord and Saviour, shall have remission of sins, etc. and of this Covenant the blood of Christ is the ratification, as the Testators death ratifies the Will or Testament, for it is blood that doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dedicate the Testament, Heb. ●. 18. and so in the words of this Chapter, This Cup is the New Testament (or Covenant) in my blood, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dedicated thereby, and this blood we receive in this Sacrament, as the Seal of the gracious Covenant made with us; So that if doubts arise concerning the reality of God, and sureness of this Covenant that speaks so much grace and mercy, we look upon and take hold of this Seal of blood, and are thereby settled, and therein acquiesce. Answerable to this act of God, the believer accepts of, and submits to this Covenant and the Conditions of it, viz. to believe, and to have God for our God, and thereof makes a solemn profession in this Sacrament, giving up himself to Christ, as Lord and Saviour, restipulating and striking hands with him, to be his, and so binds himself, and doth as it were seal a counterpart to God again, and not only so, but comes into a claim of all the riches and legacies of the Will or Covenant, because he hath accepted and here declares his acceptance of the Covenant. The Seal is indeed properly of that which is God's part of the Covenant to perform and give, and is no more but offered, until we subscribe and set our hands to it, and then it's complete, and the benefits may be claimed, as the benefit of any conditional promise may be, when the condition is performed; And lest you should stumble at that word, I must let you know, That the Will accepting and submitting to the conditions, is the performance of the conditions required, and so the gracious God that might pro imperio, require duty and allegiance of his creature, condescends to us to enter into a Covenant of Grace with us, and vouchsafes us the honour of coming into Covenant with him, that so he might settle and maintain a communion and correspondence between himself and his people, and there might be a mutual bond of engagement each to other, which is solemnly professed, as often as we meet with God in this Sacrament, because we are so apt to disbelieve and waver about his promises, and to halt and decline from our obligations to him. And this is the second combination of action, according to that which is to be remembered at every sealing day, (the Sacrament is a sealing day) Deut. 26. 17. Thou hast avouched the Lord this day to be thy God, and to walk in his ways, etc. And the Lord hath avouched thee to be his peculiar people, as he hath promised thee. So much for the first, What is here done. §. 6 §. 6. What is here Received by the Worthy Communicant. 2. I come to the second, What is here received, and I do not mean to say, what every believer doth sensibly receive, but what God hath appointed by this Sacrament to convey, and what may be received by a believer in the right use of it, not always to his own sense, but according to the nature of this Ordinance. I will not say that which some affirm (but it is Apocryphal) of the Manna which the Israelites did eat, that it had the taste that every man desired; But this I may say, that as Calvin of himself, When I have Instit. l. 4. c. 17. §. 7. said all, I have said but little, the tongue is overcome, yea the mind is overwhelmed; I say then in one word, 1. Christ is here received, the body and blood of Christ into intimate Union, as the nourishment of our souls. What is more ours than the meat we eat? What is more nearly joined to us, than that which becomes part of ourselves? The Scripture by the language it useth hath even overcome our apprehensions; A man may eat the fruit that hath no interest in the Tree, but here the believing eater grows into the Tree, he that drinks, drinks the fountain, he comes to a closer Union with the conduit-pipe of all grace, the flesh of Jesus Christ; You know the best meat and drink doth you no good, except it be made your own; nor is Christ of worth, except he be ours, he is, as if he were not. Tolle meum, tolle Deum, we must be happy by a Christ within us, Know you not that Christ is in you, except you be Reprobates, 2 Cor. 13. ●. There was a crowd touched Christ, but virtue went out of him to none but one that touched him by faith; So there is a throng about the Table, but none receive Chr●st, but those that by faith take and eat his crucified body. If Christ himself be h●re received, what spiritual grace is there that is not in him. It is somewhat a gross conceit to ask, How Christ in heaven, and a believer on earth can be united? For man and wife are one flesh, though a thousand miles asunder; And we know, that as the Apostle saith, Col. 2. 19 there are bands and joints whereby the Head and every Member, the root and every branch are united, and they in this mystical union are Spirit and faith. He that is joined to the Lord is one Spirit, 1 Cor. 6. 17. And so according to that strange expression, We are members of his body, of his flesh, and of his bones, Ephes. 5. 30 A phrase which signifies that the humane nature of Christ is the root of this Union, but not to be exagitated by too subtle curiosity, because mystical. 2. A believer in Christ may here receive remission of sin, not venial only, as Papists teach, but deadly and mortal: Oh, but we may not come with such sins! Yes, with repentance and remorse for them; We may bring our sins to the head of our Sacrifice, and put them thereupon by Bellarm. de Euch l. 4 c 18. confession. Bellarmine resolves all the difference between Papists and Protestants about the effect of this Sacrament into this, That the Papists deny, the Protestants hold remission of sin to be given here, and the Papists do it in favour of their Sacrament of Penance, that one Sacrament may not rob another, but Scripture tells us, Matth. 26. 28. This is my blood of the New Testament which is shed for many for remission of sin; Shed for remission, that's true, saith Bellarmine, not given in the Sacrament, a mere evasion, for we drink the blood that was shed, even that which confirms the New Testament, which promises remission of sin. The great Argument wherein he triumphs before the victory, is, That a believer hath remission of sins before he comes, viz by his faith in Christ, and that's true, Nemo cibum Christi accipit nisi actu sanatus, but in this Sacrament the pardon passes obsignante sigillo, before a believer is pardoned by the Covenant; and here that pardon is sealed, and sealed it cannot be, except it be before, for the pardon of forgiven sins is sealed, as Abraham received the sign of circumcision, the seal of the righteousness of faith, which he had before, Rom. 4. 11. And this is needful for relief of our doubts, and fears, and waver; For this is the great Question of anxiety, which troubles the soul; Are my sins pardoned? Are my sins blotted out? And God hath, saith Chemnitius, instituted this Sacrament for solution of this Question, to the weak faith, Ecce signum, Behold the Seal, believe upon the Word, believe upon the Seal of God. Luther gathers it by a gradation, The Cup is put for the Wine, the Wine signifies the blood, the blood is the blood of the New Testament, Matth. 26. 28. The New Testament contains the gracious pardon of sin to a believer; And if remission of sin be an Article of the Covenant, the Seal must reach it; Therefore all that have wounded their souls with grievous sins be wounded again with sorrow, put off the purpose of sinning, bring repentance and faith, touch the hem of Christ, receive here the pardon of sin, question not the Seal or truth of it. 3. That I may not divide into further particulars, there is by this Sacrament a communication of a greater proportion of Gospel-Spirit, For we have been all made to drink into one Spirit, 2 Cor. 12. 13. which Spirit plentifully bestows his several fruits and graces, for the growing up of a member into Christ the Head in all things, Ephes. 4. 15. from whence we have not only those Auxilia actualia, actual influences, and aids of delight, comfort, evidence, sweet tastes, powerful motions and impressions, which Vasquez calls, grace sacramental, and saith, That Gra●ia Sacramentalis non est gratia habitualis, sed auxilia quaedam actualia, which I conceive is an error; For though a man have a sweet taste and transient delight in meat or wine, yet there is also a permanent and abiding nourishment proceeding from that he eats or drinks: So here the very habitual graces are nourished, strengthened, excited: It may be a man at present doth not feel that strength he doth receive, nor is sensible of the intention of his graces: For the same Vasquez saith, Intentionem habituum infus●rum sub experimento humano cadere non posse; And it's true at present time; But the growth of grace manifests itself in time; We do not see ourselves or others grow, but that we are grown is plain enough; nor do we see how much the light increases by every step of the Sun rising higher; for our growth is gradual, and by imperceptible instances and degrees, when power of resisting temptations, mortify lusts, which before were too hard for us, doth appear, we may see our growth, as we see our shadows are shortened, but how much in a minute we see not, and may say, That the graces which this Ordinance requires and excites, are thereby strengthened and enlarged, and therefore the Rule is good, What Grace thou wouldst have strengthened by this Ordinance, that do thou set on work, and exercise in it, for that is Sowing to the Spirit, as the Apostle calls it; And I make no question but a believer shall find the benefit of this Sacrament in his obedience also, for the fuller the Vessel is, the faster it will run out at the tap: If the habits increase, the fruit of obedience will be proportionable; We mend a barren Tree at the root, sweeten the sap there, and the Tree is more fruitful; When Jacob had seen the sweet vision in Bethel, than he lifted up his feet, Genes. 29. 1. it put mettle into him. So much for this Point, the Benefit of this Sacrament, which being dis-used, as at this time, is a great loss to the improvement of Christians, though they see it not. The Christians in persecuting times, when a storm was coming, then were they most diligent to frequent this Table, to lay in store for a hard Winter, and fortify their resolutions. And let this Benefit be a Motive to the use of Preparation, which was the reason I have handled it in this place, for there is no Promise, no Benefit to one that comes to this Table unworthily. CHAP. XXIX. The Sinfulness of Eating and Drinking Unworthily. §. 1. I Have said, concerning eating this Bread and drinking of this Cup of the Lord worthily. Now I come to the other branch, The eating and drinking unworthily; What that is hath been sufficiently opened already. The Antithesis or opposition between worthily and unworthily is such, as if you know the one, you know both, as he that knows what a right line is, knows what is a crooked or obliqne; Worthily to eat is in such manner as is answerable and suitable to the nature, end, and use of the Ordinance, and unworthily to eat is contrary, that is without a sacramental or Supper-disposition, and otherwise then is fit, that these holy mysteries be handled and entreated, as I have before proved. The Point I shall take up is this, §. 2. Doct. To eat the bread and drink the Cup of the Lord unworthily, is a sin of an high Nature, and of consequence dangerous. It is a fearful sin, and attended with fearful effect. It is of a high nature, as appears by that peculiar guilt which is contracted, he shall be guilty of the Body and Blood of the Lord, it is of fearful consequence, He eats and drinks judgement to himself. Thou seest, saith Chrysos●em, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In loc. what a terrible word the Apostle speaks, speaks, nay thunders, so as may awake the secure soul into a trembling. The example of Nadab and Abihu, their being made Sacrifices themselves, was enough to give warning to all after them against offering of strange fire, and was the occasion of that excellent Rule which God gave at that time to be observed in all our near approaches to him, I will be sanctified of all that come nigh me, Leu. 10. 3. There are four things to be opened: 1. The sin itself, viz. Eating and drinking unworthily. 2. The cause of the sin, Not discerning the Lord's b●dy. 3. The aggravation of the sin by the object and peculiar nature of it, viz. A guiltiness of the body and blood of Christ. 4. The danger that attends or follows upon it, He eats and drinks judgement to himself. §. 3. 1. The sin is Eating and drinking unworthily, and it is a peculiar sin or transgression of the Law of this Ordinance; One may do what the Law requires, and yet sin grievously, if the manner of doing be vicious and corrupt; Men may be content, if the matter by their Law required be done, whether with a good will or an evil, but God is not so, who values the disposition of heart, when the thing in command sometimes is not done; so he harkened to Hezekiah his prayer for them that prepared their heart to seek God, though not legally purified, 2 Chron. 31. 19 and is highly displeased when the command, Do this, is observed, but it is done unworthily, and therefore they say, he is pleased with benè, not merely with bonum. The Ordinance itself is the Index or Touchstone of unworthiness: Here is Christ offered and presented to thee, and thou hast no faith; Christ broken, bleeding for sin, and thou hast no repentance; Christ for spiritual nourishment, and thou hast no appetite. The Covenant is sealed, and thou art no confederate, strengthening and refreshing grace conveyed, and thou art a dead man; Communion of Christ's body and blood, and thou art no member in Union with him: How unsatiable art thou to the Ordinance, and therefore eatest and drinkest unworthily. §. 4. This word [unworthily] may he taken two ways, Privative and Contrary; Taken privatively, it is as much as not worthily, not suitably to the Nature and Use of the Ordinance; Taken contrarily, it is as much as wickedly, so we say, a man deals unworthily that is basely, unjustly, injuriously. In the first sense, He that hath no spiritual grace, and therefore cannot exercise it, or he that hath some, but doth not exercise it, may come unworthily, for the words, Take ye, eat ye, do denote, and so require the exercise and acting of our graces, such as have no grace can exercise none, as a dead body without life cannot exercise an act of life, it cannot take and eat. Hear what the Schoolman saith, Statum gratiae, etc. that a state of holiness and grace is necessary to the worthy receiving of this Sacrament; And I believe the ancient Fathers were of this sense by the order of Baptism, the Sacrament of Regeneration going before the Supper an Ordinance of corroboration, and this Rule speaks plainly, no man unregenerate receives this Sacrament worthily. It's a Doctrine of hard digestion, but hard wedges cleave hard knots, make that the point of your examination. §. 5. Such as have some grace, and do not exercise it, but are either stupid or presumptuous, they have a wedding-garment, but do not put it on; Pride and presumption of grace betrays many a man to fin, and to come to this Table unworthily; These Corinthians were most blown up of any, and they are punished for eating and drinking unworthily; Let no Christian be secure, as if he could not come unworthily, and so neglect the trimming of his Lamps. The best swimmers are soon drowned; I would not crush the least spark of grace, I mean by having grace, that spark in the flax, and by exercise the very smoke of that spark, Christ would not let them be drowned, whom he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, o ye of little faith, he exercised his faith that Matth. 8. 26. said, Lord, I believe, help my unbelief. In the second sense taken contrary, unworthily is He that comes to this Table with a conscience imbrued in guilt without remorse, or lives in practice and custom of foul sins and lusts, we have such as come out of the adulterous bed, newly stepped off the alebench; their hands are full of bribes and extortions, their mouths belch out lying, swearing and revenge, they come to the Sacrament in superstition to be shriven, to sin again, not in repentance to be forgiven, to go away and sin no more, their prosanenesse dreams of a cure, not of a conquest, they are willing to leave their sins upon Christ's back, only while they go and fetch more; There is a wretched crew of such Communicants, tha● make conscience of the Sacrament, and make no conscience of those sins they live in. Judas came impudently, and in the purpose of horrible sin, Parta timeat qui paria audet, saith Novarine, Let them fear the like, that dare do the like; God was not pleased with them, that did eat the same spiritual meat, and drink the same spiritual drink, the reason is given, they were idolaters, and committers of fornication, and other enormous sins, 1 Cor. 10. And who, you will say, can come without sin? I say, there are remaining sins in the regenerate, but not reserved sins: If you hold the course and custom of those sins, which your conscience cannot but tell you of, you do but add the sin of receiving unworthily to the rest of your sins, and blow up the fire of God's wrath the hotter against you; why then (you say) better stay away then come, to load ourselves with more guilt? If you will not come, because you will not repent, and cast off your sins, you proclaim your just condemnation, in preferring your sins before Christ Jesus. If ye come without true repentance, you eat and drink your own damnation, nothing can lead you out of this labyrinth, but repentance and conversion: Therefore as the Prophet said to some that desired the day of the Lord, To what end is it for you? It's darkness and not light; so shall I say to many that are forward to rush into the Lord's Table without fear. To what end is it for you? The bread and wine ye eat and drink is but your own condemnation: Unto the wicked God saith, What hast thou to do to Amos 5 18. take my Covenant in thy mouth, seeing thou hatest instruction, and art not reform, Psal. 50. 16, 17? CHAP. XXX. The Cause of this Sin, viz. Not discerning the Lord's Body. §. 1. 2. THe cause of this sin of eating unworthily is, not discerning the Lords body, ver. 2●. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to make difference between one thing and another; Act. 15. 9 Heb. 5. 14. and in this place to discern and put a difference between two, and those two things, as the common stream runs, are common bread and wine, and this Bread and Cup of the Lord, which are employed to another use and end than promiscuous and common bread at your own tables, for this is called the Bread of the Lord, the Body of Christ in respect of signification and use, I find no fault with this exposition, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. saith Justin, We receive not this Bread as common bread, nor this Cup as common wine, which hath no other use than to refresh the body, I say, I find no fault, but why may not, Not discerning the Lord's Body signify thus much? Not minding the body of Christ signified by the Bread, but looking all upon the shell or sign, and not the kernel or inward thing, which should be regarded with greatest intention: Let me not offend in the terms of this distinction. §. 2 §. 2. What it is not to discern the Lords Body speculatively. There is a speculative discerning of the Body of Christ, and there is a practical. The speculative discerning is the notion or knowledge of the signification of the outward elements. That the Bread and Wine do represent Christ's Body and Blood, That the Bread broken represents his Body broken etc. This is an easy piece of knowledge, as easy as to know that a picture or figure do represent such a man, and there is no great measure of knowledge to construe all parts or rites of the Sacrament into a true meaning. In this sense not to discern the Lords body is directly to inhere and stick in the bread and wine, as bread and wine, and to take the picture for the man: It may be there be some such brutish ignorants, that discorn not the meat from the dish, nor the marrow from the bone, such as these are, are fit to be excluded, because where there is no Analogy holden, there can be no Sacrament. The Analogy, I say, between the outward Sacrament, and inward thing, must either be known, or it is to us no Sacrament; For a similitude, resemblance, or Analogy, must be between two things at least, and therefore those that in a blind and brutish ignorance know nothing, but the outward part do not properly receive a Sacrament, but are like the carnal Jews that knew not the meaning of their Sacrifices, or of those types of Christ which they had; The brazen Serpent was Christ, the Rock they drank of was Christ, but many of them dreamed not of him in the use of them. I do not believe these Corinthians, men of such knowledge, were such bruits, for the Apostle, 1 Cor. 10. 16. speaks to them as wisemen, who knew this, saying, The Bread we break, Is it not the Communion of the body of Christ, etc. Therefore §. 3 §. 3. What it is not to discern the Lords Body practically. The practical discerning of the Lords body is, when the body and blood of Christ are so minded and intended, as to compose the inward man, and the outward behaviour of the Communicant into such a posture of spirit and carriage, as is suitable to Christ's body and blood there offered and exhibited unto faith, and the not discerning the Lords body, is when the behaviour is so lose and rude, the inward man so discomposed and carnal, as that interpretative, they may be said not to mind, or not to discern the Lords body; So we would say of one whose carriage is wanton and lose in the presence of his father's corpse lying in presence in a coffin or beer, you do not mind, you consider not who lies there, because if he did, another countenance and carriage would beseem him, and so the Corinthians are taxed here for such carriage of theirs, as proclaimed they had no serious thoughts, no sad and fixed mind upon Christ bleeding and broken, for that consideration would have bespoken another frame of spirit, and form of behaviour. The result of this explication is, The Apostle gives us a twofold cause of eating and drinking unworthily. 1. If we understand not, know not the Analogy or resemblance of the bread and wine to the body and blood of Christ, but stick in the rind or shell, and feed only on the husks, as upon common bread and common wine, and resting in that, as knowing not the use or end, which makes the difference, which renders all brutish ignorant people unworthy receivers, And how should I make them know the danger that know not thus f●rre of the use of this Ordinance? Willingness to be taught would help it, if they were not more willing to run blindefold into the pit, than proudly unwilling to discover their silliness and ignorance, and if they be unwilling, It's no cruelty but charity to keep a blind man from running into a pit. 2. If we understand the meaning of the outward elements by rote or notional knowledge, but do not seriously and with a fixed intention consider and look wishly upon Christ's body and blood represented, offered, and to be exhibited to our faith, for this will compose our outward behaviour and inward spirit; this bespeaks faith, repentance, affections suitable; this composes us unto reverence and serious behaviour: Imagine the very Body of the Lord Jesus was presented to your eye, broken, bruised, bleeding for thy sins under the stroke of God's terrible justice, and so offered unto thee for thy salvation, Would not thy soul raise up all affections, and muster up all its forces, to receive him, to open to him, to thirst after him, to admire and praise him? And doth not God in this Ordinance really hold him forth to thee as such, and so to be received? The nature of the feast to which we are invited, teaches us how to dress ourselves; To a funeral we come in mourning, to a marriage in a wedding-garment; The very minding of the body of Christ teaches men to come worthily, that is suitably, and the not minding of it with fixed intention is the cause that we come loosely, carnally, and so unworthily. CHAP. XXXI. The Aggravations of the Sin of Unworthy Receiving. §. 1. 3. THe aggravation of unworthy receiving follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He shall be holden guilty of the body and blood of the Lord, or God will judge and repute him guilty of the body of Christ unworthily received and entreated, or guilty of the unworthy handling, or of the contempt and violation of Christ's body and blood, the memorial of whose death is profaned by your irreverence, and this appointed means of your participation of it is undervalved; What a high sound is there in these words, He shall be guilty of the Body and Blood of the Lord? and the eclipsis is left open to be filled with some fearful word, guilty of neglect, of contempt, of profane violation of, and injury to this body, the body of our Lord. For the right understanding of which phrase, §. 2 §. 2. What it is to be guilty of the Body and Blood of the Lord. 1. The Papists, and no less the Lutherans, do hence infer, That the very Body and Blood of Christ is eaten and drunk by the mouth of the Communicant, which they call Sacramental eating, and the reason is, How else is an unworthy Receiver guilty of his Body? We of our Confession that hold the Corporeal Presence of Christ under the Bread impossible, as well as false, do therefore infer, That that Body which is not corporally there cannot be eaten, and therefore the guiltiness of Christ's Body is not by the oral eating. 2. We expound it thus, Whatsoever irreverence, slightness, neglect or contempt is used by any in the celebration of this Ordinance is reputed and adjudged to redound to the very Body and Blood of Christ: As its Treason against the State to embase their coin, to abuse a Picture is dishonour to the person, to hang a man in effigy, or subvert one's Statue (as the Romans used) are interpreted to the disgrace of the man whose they are; And thus it is here, by reason of that near relation and analogy which this Bread and Cup have to Christ himself, so the uncircumcised man-child, Gen. 17. 14. is said to have broken my covenant, and therefore the Fathers reckon an unworthy receivers sin to be like that of Judas, the Jews, the Soldiers, that abused and dishonoured the very Body and Blood of Christ; and this is a peculiar guilt that attends upon the celebration of this Ordinance, wherein Christ condescends to come so near us, by offering his Body and Blood to us, and this condescension to be neglected and refused; Think of this, and measure not the sin by your own apprehension of it, but by the account which God makes of it, who accounts all them that come unworthily to vilify the Body, the sufferings of his Son our Lord, and to despise the Seal of that gracious Covenant, which we make ourselves believe we do not do. The result from hence is, §. 3. 1. The sins of wicked Christians against Gospel-Ordinances are of highest nature, and incur greater guilt. It's said of Christians, That after illumination and taste fall away, they crucify to themselves again the Son of God, and put him to open shame, Heb. 6. 6. And they that sin wilfully after the knowledge of the truth, are said to have trodden under foot the Son of God, and counted the blood of the Covenant a common thing, and to have done despite to the Spirit of grace, Heb. 10. 19, 26. A mere Heathen is out of capacity of guiltiness of these high sins; He is not guilty of the Body and Blood of the Lord, which was never offered to him in this Sacrament. No aggravations of sin are like to the aggravations of the sins of wicked Christians, their guilt is not of so high complexion that never knew of Christ; either we must be saved, or we cannot be so easily damned, the weight of sins against Christ is heavier than of those that are merely against the Law of God; We are the earth that drinks in the rain that cometh upon us; If we bear briers and thorns, we are nigh unto cursing, whose end is to be burned, Heb. 6. 7, 8. 2. How many do that, they think least of, and are guilty of that, they once imagine not themselves to be guilty of: but few of a thousand will own this guiltiness of the Body and Blood of Christ, and yet as often as they do or have eaten and drunk at this Table unworthily, so often they have incurred and renewed this guilt? Do not they say at the last day, When saw we thee an hungry or in prison? Did the Jews think they pierced their true Messiah? There are not many Christians in name and profession such, that can be convinced, that they hate and despise Christ as much as the very Jews that crucified him, which yet may be demonstrate by clear arguments. The Jew honoured the name of the Messiah, and expected great things of him, and yet hated and rejected him blindfold; and so we call Christ Saviour and Lord, and besprinkle him with sweet water, but his reign and government over us, we utterly despise and hate, and prefer a sordid lust far before him. CHAP. XXXII. The Danger of this Sinne. §. 1. 4. THe fourth thing expounded was the danger of this sin, He eats and drinks judgement to himself; if he be a godly man that eats and drinks unworthily, or haply also damnation, if he be an hypocrite, for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may respectively extend to both. A strange phrase it is to eat and drink judgement, but it is allusive, and per mimesin, as sure as he eats of the Bread and drinks of the Cup unworthily, so sure is judgement to follow thereupon, or to accompany it, for he eats judgement, but it is to himself, not to others, except they be partakers in his sin, which may be divers ways; So as we have reason to insert in all our prayers, Lord forgive our nostra aliena, our other men's sins, but without partnership in the sin we need not fear share in the judgement, He eats it to himself; and therefore that argument of the Donatist, which is rise now a days, Si corruptis sociaris, etc. If you be joined with wicked men, how can you be clean? If you pray with them, hear with them, receive the Sacrament with them, was answered by Austin, True, saith he, if we be joined, but that is not in bodily presence locally, but by consent or allowance, and so we are no more joined than Christ and the Apostles were joined with Judas at the Passeover or Supper, who I believe was not defiled by his presence, as neither were those guests that came in to the marriage by the presence of him that had no wedding garment; It's true, example may defile by contagion and infection, but allowance and consent defiles by accessariness unto the sin. §. 2 §. 2. The Application. How precious an Ordinance is this Supper, and yet how dangerous? There is life and death set before you It's on one side a refreshing cloud, on the other a flaming fire; so by the same water and way were the Israelites saved, and the Aegypians attempting the like were drowned: Thus Christ also is a precious stone to believers, a stumbling and a crushing stone to unbelievers, and the Word is a savour of life, and a savour of death; Some men's eyes are opened by it, and some are shut; The same Ark is to Israel a glory, to the Philistims a scourge; Here is honey in the same rose to the Bee, and poison to the Spider, and it is according as you eat and drink worthily or unworthily. We read in Scripture, that when people cried to Christ for cure, usually he put it upon their faith, According to your faith, and, If thou canst believe; and we never read of any one that cried, that he was put by for want of faith; for if they gave never so little account, Lord, I believe, help my unbelief, it was accepted. The benefit of this Ordinance is according to your Faith, Repentance, and if you can give but any account of them to God, you may drink Christ out of this Rock, but if you be in sins of love and delight, and come in your wickedness, you take the Sword by the point, not by the haft, and you shall smart for your presumption. Secondly, The horrible thunder of the Apostle in this place, is not to deter, but to prepare Communicants; An humble soul is affrighted with the terror, and dare not draw nigh this fiery Mount, but it is not spoken to affright from the Sacrament, but to enforce a due preparation; When the destroying Angel road his circuit, the Israelites lay secure within the line of blood: This blood here offered will protect thee from this condemnation threatened, if thou fly to it. But Thirdly, The ignorant that are without knowledge, and the scandalous without repentance, who are by the common vote of men excepted against, as unfit Communicants, they may know that this is a dreadful eating and drinking, which is accompanied with such a guiltiness, and wi●h such judgement, and yet this fiery Sword will not keep them off, they will be rushing in to this Tree of Life. It is not envy, malice, or partiality, but it is charity to entreat you not to lust so eagerly after those Quails, which while they are in your mouths, the wrath of God is like to fall upon you, both of you have marks enough of condemnation upon you; Desire not to add more, be sure the King will survey and view his guests, you cannot scape in the crowd; What if you be taken from the Table, and cast into utter darkness? It concerns me to give you warning; If you take the Alarm, and first labour for knowledge, and seek repentance by the means appointed to beget them, and to beget you unto God: Well, If not then, it concerns the Church to show you mercy in making stay of you from falling into the fire. For, Fourthly, The eating and drinking of the Lords Bread, and the Lords Cup unworthily, is a sin dangerous to Commonwealths and Churches, for it brings judgement, Epidemic judgement, so it did upon this Church of Corinth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For this cause many among you are sick and die: Haply they had some common and mortal sickness or mortality, and knew not the cause of it. Happy we, if we knew the particular cause of God's angry visitations, sin in the general we acknowledge, but we own not our particular sins; We have had many, and great, and common calamities, but are fallen from assigning them to the abuse of the Sacrament, and yet we must confess that what hath been a door at which judgements have entered may be so again: Howsoever, I think, that rationally I may excite public Authority to restrain or to make provision of restraint for such sins as are pernicious to Commonwealths, in bringing forth public judgements, which eat up and consume the people, and such is this sin, as I have shown: I know no Powers can command or compel faith or saving grace, but it's a sure fallacy to infer from thence, that he may not restrain sins that bring public judgements, or not bring the people to the means of faith. It's a saying, that a man cannot make his Horse drink without he will, but yet he may have him to the water. God directed the fourth Commandment to Governors, and Parents, and Masters, and thereby either supposed they had, or else gave them a Power or Commission to see the Sabbath kept within their Jurisdictions, not I confess to force the Gerard Toshab, or Proselyte of the gate, to undertake the whole Religion of the Jew, but only the seven Commandments, as they call them, given to Noah, and not to violate the Sabbath: If he will live among them, he must observe the Sabbath. §. 3. Fifthly, You must carefully distinguish between the ground of a man's receiving unworthily, which is, that he hath no seed of spiritual grace, or comes with reservation of some sin haply known to none but himself, and God he is not truly within the Covenant, and therefore cannot receive the benefit of the Covenant, but the ground of the Church's Admission is, that he is reputed a member, and hath not forfeited his right by any known sin justly and duly proved against him; For all visible proceed of the Church, or Civil State, either must be Secundum allega●a & probata; Secret surmises, or doubtful presumptions, are no ground of just sentence; though a man do eat and drink unworthily, yet he cannot always be debarred, while he stands a visible member, and is not proved or alleged guilty of some sin that may dismember him. Judas was not cast out from the Supper for a Thief or a Traitor, because that he was so, yet it was not visibly and duly proved against him. Sin is not scandalous, till it be known: If it be known to me, I must perform the office of a brother before I tell the Church: And if it was known to me, that a man was not regenerate, I durst give him the Sacrament, yea I must, until he be orderly convict of sin that may debar him, for the Rule of God's Word is best reason, and that Rule establishes an order, If he hear not the Church, let him be to thee a Heathen and a Publican, until then, and upon my private knowledge, he is not to be a Heathen unto me. But of this enough before. CHAP. XXXIII. Of Examination in order to this Sacrament. 1 COR. 11. 28. But let a man examine himself, and so let him eat of that Bread, and drink of this Cup. §. 1. HAving shown you, That to a man that eats and drinks worthily, this Ordinance is (as I may say) a Tree of Life, but to the unworthy a Tree of Knowledge of good and evil, drawing upon them a heavy guilt and condemnation. Now I come to that expedient which the holy Ghost affords us, both for the obtainment of the Benefit, and for the avoidance of the Judgement, and that is in these words, But let a man examine himself. In which words we observe two things, First, That Admission and Access unto the Lord's Table is given with a proviso, in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Secondly, That God affords the use of the Lords Table to a professed Christian upon fore going self-examination. The first of these [And so] I have been all this while in handling, though not in terms, yet in effect, and have taught you, That no man may come hand over head, at all adventures, for that the Sacrament is not a Common without hedge or bar, but a Several, enclosed, as appears by this short word [And so] The celebration of this Ordinance requires some previous preparation, and bespeaks some due and competent qualifications of the Communicant therein. This medicine that it may have its effect and fruit, requires a preparative; One duty prepares unto another, I'll wash my hands in innocency (saith the Psalmist) and so will I compass thine Altar: The unclean under the Law had their Purifications before they drew near to God in his holy Ordinances, for, saith God, I will be sanctified in all that draw nigh to me. I hope you are not only convinced of this, but well satisfied in it, by what I have delivered to you, and therefore I will not draw the Saw, and say over again what is already settled. §. 2 §. 2. Of Self-Examination. Doct. The Lord affords the free use of his Table to a professed Christian upon foregoing Self-examination. This is the proviso of this privilege; Here is Admission, and Access here is free, both invitation and allowance, But let a man examine himself, and so, etc. 1. Let a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Every man, as the Hebrew language sometimes expresses itself? What, every man an examiner? Yea, of himself, For what man knows the things of a man, but the Spirit of man which is in him? 1 Cor. 2. 11. a partial examiner, you may truly say, but it is at his peril; The Rule whereby he must proceed is impartial, man that hath a reasonable soul hath this power above bruits, which have not that we call conscience, that he can make reflection upon himself, he can accuse, testify, judge of, and call himself to account; But is every man in the world meant here? The word examine rightly interpreted will answer that Question, in the mean time I think it hath this restraint, every man, or every one of you, and of them that are such as you Corinthians, visible professors of Christ, incorporate by Baptism. Church-members, that have all outward qualifications unto this Sacrament, every such man, Let him examine himself. 2. Let every man examine, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as we try metal or gold by the touchstone, or by the fire, so the Greek version of the Septuagint useth this word, Prov. 17. 3. God tries the hearts, he tries man by tentations, afflictions, as gold by fire; man tries himself, as gold or silver by the Touchstone, the Rule and Standard of this examination is the word of God, called ● Canon, as a man that will not trust the fair looks of a piece of money, rubs it on the stone, and thereby discerns it, whether true or spurious; so not trusting the superficial outsides and form, which flatters us. We must bring ourselves to the standard, and thereby judge whether we be dross or gold. 3. Let every man examine himself, 2 Cor. 13. 5. Examine yourselves, prove your own selves. chrysostom 1 Cor. 11. 28. takes this word signantly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. He doth not bid one (saith he) to examine another, but a man himself to prove and search himself: And Paraeus on the place, speaking in opposition unto, and detestation of the Popish Auricular Confession, saith, Non dicit Sacerdotes probent, etc. He saith not, Let the Priests examine and dive into men's consciences, but every man himself, not that we refuse any just trial, but we abhor their tyranny and superstition. I know men are backward to have their wounds searched, and very partial and indulgent to themselves, but if conscience be set on work in the duty, this unpopular Tribunal, this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as chrysostom calls it, is the most excellent, for a man is within himself, others are without him, and he that is within may search the house bette● than he that stands without; Our secret hypocrisies and heart lusts may be discerned by ourselves, not by another, and there is no man's heart but stoops most of all, and is laid flat in the dust under self-conviction, self-judgement, Therefore let a man examine himself. And so I have opened the words, Let a man examine himself, which if any one cannot do, as infants, stupid ignorants, men besides themselves, or will not do, because he hateth the light which discovers him, or doth not do, because worldly employments possess him, or dare not do, lest he create trouble and pain to himself, than he hath not performed the provilo, which is, And so let him eat of this Bread, etc. Quest. There may be in some of your thoughts, as there hath been in mine, a Question upon this, and it is thus, Quest. What if Judas by reflection upon himself find that he is conceived with a treasonable intention, which he minds to pursue, and to bring forth? What if any man upon examination of himself find himself without any spark, and without any desire of grace? What if he be a scorner of all godliness, and purposes so to be, a vicious and flagitious slave of sin, and will not be made free, Shall he come and eat this Bread, because he hath examined himself? Shall he plead his privilege, because he hath examined himself? Answ. Solut. If this were so, then Examination, is required for Examination sake, but that is not so; for self-examination is a duty, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tending to a further end, and that is our meetness and fitness to come to this Table, it is to find a sacramental disposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that we may find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as a learned man saith, Let us search and try our ways, and turn again to the Lord, that's the end and effect, Lam. 3. 40. Prove yourselves whether ye be in the faith, examine whether Jesus Christ be in you, 2 Cor. 13. 5. So here, Let a man examine himself, that is, Let him prove in himself a disposition of fitness and meetness, and so let him come, as a man that tries gold at the stone, he will not take it, because he tries it, for he finds it copper, but if it be indeed true gold; So one will not go abroad, because he hath beheld himself in the Looking-glass, for he may find deformity and filthiness, but because he hath corrected all inconcinnity by the glass, and composed his dress; And so except we will prevaricate the holy Ghost intends a fitness and meetness found by this self-examination, and then, and so, Let him come and eat, etc. The garment is not made by taking measure, nor the wedding-garment by mere examination. For the clearer opening of this point of self-examination, I might thus distinguish, There is a self-examination required of all men, of all Christians, of all Communicants. That which is required of all men, is, To search and try their ways in order to conversion or repentance, Lam. 3. 40. Let us search and try ourselves, and turn unto the Lord, which if diligently done they might know and own their misery, and find an absolute necessity of conversion, the want of this is the reason that men lie so fast asleep in security, and pursue their beloved sins without check or control, Jer. 8. 6. No man repent him of his wickedness, saying, What have I done? Every one turned to his course, as the horse rusheth into the battle; And how is that? He mocks at fear, and is not affrighted, He saith among the Trumpets, Ha', ha', Job 39 19, etc. It would take off their edge and metal; If men did but consider and believe how directly their ways point toward the eternal damnation of their souls. The Rule of this Examination, or the glass which makes this reflection is the severe Law of God which involves all sinners under a curse. That which is required of all Christians is to prove their own works, whether they be wrought in God, in order to their own comfort, Gal. 6. 4. Let every man prove his own work, and so shall he have rejoicing in himself, And this is the sweet and immediate reward of all sincere duties, which leave a sweet taste, or savour behind them, Heb. 11. 5. Enoch before his Translation had this testimony that he pleased God: This is that reward, which God gives his people before their translation, as first-fruits before the harvest, the unspeakable comfort of a sincere duty; Nor only his works, but a Christian is to examine his spiritual estate, 2 Cor. 13. 5. Whether you be in the faith, Know ye not that Christ is in you, we should not only be, but know we are, and this by examining, The Rule of which examination is the Gospel, which gives marks and evidences of it. That which is required of all Communicants is, to examine their fitness and meetness, which is their worthiness to come and eat at the Lords Table, and the Rule of this Examination is the Ordinance itself, or the institution of it, as I have before showed, for the graces to be exercised in it, and bespoken by it, are the Rule by which we must examine ourselves, whether we have them in us or no, and this self-examination, this particular whereof the Sacrament itself is the Rule, is that I have to insist upon, and therefore I am not bound by the Law of the Text to fly so great a compass, as to handle the common-place of self-examination in all his latitude, neither will I do it, but only premise certain general practical positions, whereby we may be either moved unto, or directed in the performance of this unpleasing duty, self-examination, and they are these. §. 3 §. 3. Practical Positions to move us unto, and direct us in the duty of examining ourselves at all times. First, The benefit of self-acquaintance is exceeding great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is one of the old wise sentences, though interpreted by them the proud way, not as Religion teaches the humble way; Of all acquaintances which you can have in this world, this is the nearest acquaintance, and indeed the hardest to get, if we were not unwilling to get acquaintance with ourselves, the Scripture need not use so frequent exhortations: How miserable are they which pursue discoveries, and amass knowledge of almost every thing, and yet live and die strangers to themselves? One of the first works which the Word and Spirit works in men, is to give them a light to go down into the dark cellar of their hearts, and make discoveries; then a man gins to be amazed, and tremble at the fight of himself. It's said of the lost son, Luke 15. that he came to himself; Self-knowledge is the School-mistress of humility; We are proud, because we know not ourselves; He that knows not himself must needs be proud; He that knows himself loathes himself; He that knows his sins, sees necessity of Christ; He that knows his wants, prays; He that knows his weakness, fears and flies to the Rock; He that brings knowledge of himself to a Sermon, gathers out of the garden those herbs that are medicinal to him; He that knows his own temptations, avoids the occasions that use to ensnare him; He that knows his own experiences, hopes with patience, when he sees no light: It's true, the heart is deceitful, and who can know it? But we need not taste all the water in the Sea to know it to be brackish, nor taste every crab to know the tree; We know the earth well enough, though we never digged to the centre; no man is bound to number all his sins or thoughts, God hath taught us, that all a natural man's imaginations are only evil, continually evil; It's enough to know ourselves judgingly, so fare as may occasion us to know Christ savingly, whose riches are unsearchable, and cannot throughly be known, and perfectly. Secondly, A man may be deceived in his spiritual estate all his life time, for want of self-examination in a due manner, by a right Rule we are full of self-flattery, and of hypocrisy; we disguise and extenuate our sins, we set a varnish and good aspect on our works and virtues; Before his conversion Paul Rom. 7. thought himself alive, and that he was in the right, afterward he calls it, Confidence in the flesh. After a Phil. 3. man comes into the opinion and profession of Christ, he may be in the case of the Church of Laodicea, Thou sayest I am rich, and knowest not that thou art naked; The Jew outwardly, thinks he is a Jew inwardly; The foolish Virgins do not see but that they are wise. I know there is a Rule of certain discerning, but if we put not ourselves into the scales, we may seem to ourselves to be good weight when we are too light. I do not think that all hypocrites are discovered to themselves, which is the saddest mistake that can be in the world, never to be convinced, till we hear that word, Depart, I know ye not; Not that I think that any sincere heart, that is willing to come unto the light, and cries with the Psalmist, Psal. 139. 23. Search me, O Lord, and try me, doth ever perish in this deceit, for such a one hath Christ, and therefore hath life; and we are not saved, because we know we have him, but because we have him, Some are in Christ, but do not perfectly own it. It's a safe error, but they that think they believe in him and do not, are not saved because they think they do, but damned because they do not, and this is a dangerous error. The Lord put it into your hearts to examine yourselves, and prove yourselves, the only way I know to get out of this flattering mistake. Thirdly, Men that live in the bosom of the Church, are by nothing more kept out of Christ, than the opinion that they have him already. They have a faith which keeps them from faith, and a believing that holds them fast in unbelief. Dr Whitakers approves that saying of Melancthon, That historical faith infinitely differs from justifying faith, and therefore (which I would have observed) the Corinthians whom the Apostle exhorts to examine themselves, Whether they were in the faith, whether Christ Jesus was in them, were not Heathen Corinthians, but the Church, professed Christians already, and such as had a faith of profession, and then that Text will prove, that those that have some faith may be in the Apostles sense reprobates, because they are not in the faith. It concerns us all, that are professed members of the Church as they were; Can faith save you, saith James, Chap. 2. meaning a superficial, opinionative, inoperative faith? Alas he tells you of believing devils, that by confession of all are damned; Let not this faith keep you from Christ, which doth not close you with him, you may be a graft to the stock with a string, but it will not knit and live, because it is not engrafted in: So you may be reputed Christians and believers by an outward profession and agglutination, by that faith you have, but never live spiritually or eternally by it, because Christ Jesus is not in you; All the terror of the Lord draws no blood; All invitations of the Gospel move not, And why? Because you lie under the shell and shelter of this faith and believing, which defeats the operation both of Law and Gospel, till God open your eyes to see thorough it, and bring you to see the need of a Christ accepting faith. Fourthly, There are but two spiritual estates, and all men while in this world must be in the one or other, not in both at once, and they are usually known by the names of nature and grace, or as Scripture usually, darkness and light, death or life; This is a compendious Rule, and brings this work of self-examination into a narrow room upon this interrogatory, Art thou in the state of unbelief and unregeneration, or translated into the Kingdom of Christ Jesus? Art thou in the narrow, or in the broad way? There is a great latitude, and many varieties and degrees of men in each of these, but from Rahab to Abraham, from O ye of little faith, to O woman, great is thy faith, all are under the line of life, and so from the best flower in nature's garden to the sharpest thorn, all under the black line of death; The discovery is the sooner made, because the partition is but into two, goats and sheep, walking in two several ways, to two several ends: You will say, Unto which of these will ye reckon them that are in transitu, as it were, in the birth, in the passage? I should say, that as we reckon ●he daybreak to the day, and the embryo of a man is reckoned to humane kind, and the contracted woman is called wife; so though I love not to distinguish of these moments, yet if any daybreak of light, any seed of faith or good desires, any little of Christ appear in any, I should reckon them to the happier part the regenerate, for they are smoking flax, and bruised reeds under the sweet promise of Christ, to be blown up, and to be strengthened, and so would I have them comfortably in their self-examinations to reckon themselves: As likewise all men in the world may compendiously reckon themselves under sin and wrath, and in state of damnation, upon and by the argument, which is the convictive argument of the holy Ghost, Joh. 16. 9 All men are under sin that believe not in Christ, Of sin, because they believe not in me, and it reaches all the world: Not believing in Christ proves every man under sin, if not propter infidelitatem, for their unbelief, therefore Thomas and other Schoolmen deny it, as to them, that never heard of Christ, yet ratione infidelitatis by reason of their not believing, The wrath of God abides upon them, as all confess, and as the Scripture speaks. These four things may serve as motives to this duty of self examination, and there are two more that rather look like directions therein. Fifthly, The Rule of this self-examination must be (according to the properties of a Rule) a known and certain inflexible Rule, that is not partial to or against us; for how shall we proceed from examination of ourselves to judge ourselves, vers. 31. if the process be not regulated, so as the judgement may be true and certain; therefore the word of God must be that Canon or measure, by which, if we will not be deceived, we must be tried, for that must judge us another day; by a false standard, or a false touchstone, or false rule we discern nothing; and therefore when thou goest about this work, banish all thy own flattering reasons, all other men's foolish and fraudulent comforts and counsels; Let the Word of God sit upon thee, and stand or fall before that Tribunal; Seest thou not how the Pharisee flattered himself, judging himself by his own traditional exercises? The young man flattered himself, All this have I done; Paul shows upon what confidences he flattered himself, and indeed every man will be in good estate, if he may judge by his own fancy, flattery or conceit, but false mediums beget but fallacies in conclusion, and our souls are betrayed and undone by Lesbian rules, a sincere heart will not stand to that test, knowing that flesh and blood may speak good to me, as the false Prophets to Ahab, and the word of God speak evil, as Michaiah did unto him; God is not pleased that any man should bear false witness against, or for himself; We may neither proudly and partially acquit ourselves upon false and flattering persuasions, nor on the other hand deny the least evidence of grace, and of the Spirit in ourselves, wherein the godly do often deserve blame by slighting and undervaluing the work of grace in their hearts; There are proud self complaints as well as self flatteries; The Word is the most impartial Judge of our state, or of our actions. Sixthly, It's necessary to stick upon the work of self-examination, until we bring it to an issue, and be able to make a judgement upon our own selves, for we are apt to pull off the plaster, when it gins to smart before it hath done its work, and are unwilling to set up all our reasonings, and bring them to a non plus, and so we never know ourselves, never judge ourselves; sometimes a man is Sermon-shaken, and his heart gins to tremble, and to question with itself, and if he would but follow the stroke he might come to find out his condition, but he lets the iron cool again, and like Felix when he trembled, he dismisses Paul till another time; This the Apostle shows us in these words, Jam. 1. 24. he goes away from the glass, and straightway forgets what manner of man he was, and therefore he saith, we must look into the glass, and continue therein, resolving to be deaf to flesh and blood, friends, carnal counsels, and by the Rule of the Word to bring the Question to an issue, whether pro or con, for us, or against as. §. 4 §. 4. Considerations about examining ourselves in order to the Lords Supper. I have laid down these six Rules, which are of good use, and great service in the examination of ourselves at all times, or at any time. Now I come to the particular business of the Text, which is self-examination in order to our worthy coming to the Lords Table, for that's the work which lies before us; And for your better instruction, I shall draw down your thoughts in order to the point, by certain considerations. 1. The Rule of this self-examination is the very Ordinance according to Christ's Institution heretofore recited; You see the Apostle doth not particularly number or rehearse what the graces, or what the requisites are upon which interrogatories the examination must be made; He saith not, Let a man examine himself of this, and of that, but Let a man examine himself; The reason is that which I learn from Chemnitius, That if the Ordinances Chem. exam. de Euchar. be the Rule by which the examination is to be made, than it will follow, that what such a representation of Christ's death and sufferings, and such a demonstration of Gods offended Justic●, as is here made, what such an offer and exhibition of Christ his body and blood unto us, for communion thereof, doth bespeak and require of us; That frame of spirit, those affections, those graces are requisite unto the Communicant, which what they are hath been already deduced from the nature of the Ordinance itself, and by me declared. 2. They being known what they are, it follows that a man examine himself, whether they be in us, for else we cannot come suitably to the Ordinance, nor take and eat the body and blood offered to us, the effect and fruit of self-examination being to know our own selves, 2 Cor. 13. 5. Whether Christ be in us, Whether we be in the faith; To know what graces are required, is no point of self-examination, but whether we be in some measure furnished with them or no, and by the duty enjoined it is easily inferred, That a man may know whether he have those graces, for else all examination was unprofitable and vain, and known they are by reflection and insight into ourselves, as a man knows his thoughts, his own purposes, his meaning, and can ●ell them to another being asked; so we may know the graces and workings of the Spirit in our hearts, Qui credit fid●m suam videt in Austin. de trin. l. 13. c. 1. cord suo, saith Austin, that is, except such a darkness and smoke be within, that they appear not, as sometimes clouds arise and cover the face of the Sun, but that is not for want of an eye, but for want of clearness in the object, and then if there be a vapour upon the glass, it makes no reflection; And there is great reason that a man should not only have the graces required, but should by self-examination know that he hath them, because otherwise he might blindfold, and at all adventures rush upon the Ordinance, and eat and drink damnation to himself. 3. Because a man can only then be said to know he hath the graces required, when he doth discern and distinguish them from all counterfeits or semblances that are like, therefore is self-examination necessary; For as gold hath copper, a counterfeit of itself: so have all true graces some thing like themselves, and called by their name, which are not right, but some slighty o'er lying nearer day; As there is a faith called which is not faith, a repentance not repentance, a love of God which is not the love of God, a sorrow for sin which is not godly sorrow, there is meekness, not a grace, but a moral virtue, etc. And therefore examination of ourselves is both necessary and difficult, that we take not Leah for Rachel, and so come to the Lords Table to no more purpose than he that goes to the market with a brass shilling, which he thinks to be good money. 4. Then we have this privilege, And so let him eat of this bread, etc. When we by examination find that we have, though but a seed or spawn of those right and genuine graces which are differenced and distinguished from all semblances and counterfeits which are called by the same name; If every faith confessing Christ were saving; If every nollem factum, I am sorry, were true repentance; If every man's saying dolet, it grieves me, were godly sorrow, there are few or none that could be called unworthy, but there is a difference that makes distinction between semblance and truth, which few do find in themselves, because they rest in generals and equivocals. I have in a Sermon upon this point formerly given the Characters of true grace, and need not say it over again at this time. Let every man examine the truth of his graces by these Characters, and so make use of this privilege, Let him eat etc. And if I might give you the Iliads in a nutshell, these are the differences and the characters. §. 5 §. 5. The Differences between true Grace, and what is not such. The Difference between Nature and Grace is, 1. Nature gins all his actions from, and refers all unto self, pride, profit, pleasure, glory, common honesty of men to men; Grace hath this Character, it turns the face of, and sets a by as on the heart, whereby it intends, aims to seek to please, to know God, and therefore discovers that we saw not, that emptiness of, and enmity to God which is in us; In a word, it sets up God's interest above self, which nature cannot do. 2. Between knowledge and knowledge. There is a special knowledge of God and of the Word, which is large and beautiful, but the character of true knowledge is affection, as the light that's joined with heat and assimilation of a man to that he knows, forming 2 Cor. 3. ult. and conforming to the image of God, We are changed into the same image; We shall be like him, for we shall see him, 1 Joh. 3. 1. 3. Between faith and faith. There is a Christ confessing, a Christ acknowledging faith, Alii cogitant pij cr●dunt, saith Austin, but the character of true faith is, That it accepts of, and closes with Christ himself, both as a Lord and Saviour, and that upon Gospel-terms, to deny self, and take up his Cross, and be his, and this faith is inseparable from holiness, or a godly life, never to be found in a wicked or unregenerate man. 4. Between Repentance and Repentance. There is a Repentance like that of Judas, full of anguish, a tormenting anguish of spirit; But the character of repentance unto salvation, is the rise of it from godly sorrow, which feels love, the nature of it is a purpose to sin no more, but to cleave to God, the effect of it is fruit unto holiness; Conviction, contrition, conversion, make it perfect. 5. Between Love and Love. There is a love of God arising from self-love, so one Publican loves another, as a Benefactor: But the character of true love is, that it rises from sense of his first and saving love to us lost sinners, and carries us on to desire him, to delight in him, to have fellowship, to be in friendship with him, and to be like him. 6. Between Desire and Desire. There is a desire of salvation to be out of hell, a desire of grace merely as a sign and security for heaven to ease our painful anguish; But the character of true desire is sanctification as well as salvation, grace, not merely for a bridge to heaven, but for Union, Communion and Conformity with, and unto Christ Jesus. I will proceed no further, this is a taste of what I before delivered; These are the graces of a Communicant; These are their Differences and Characters; These lead you on to the privilege granted, And so let him come and eat, etc. Great Use may be made of this point, and the Use is rather to be made by you than me, for so the Text, Let a man examine himself, but I will point you to it in a word or two. §. 6 §. 6. Use. You see your duty, and you see the privilege, So let him eat. Let me exhort you to perform this work carefully, conscionably. I have said enough, to move you, enough to direct you, the benefit is great, the danger great, the means to obtain the benefit to escape the danger is this; If you find sin labour to bring repentance; If you need a Saviour, come and take him as freshly bleeding, but bring thirst and faith with you; Have an eye to the Serpent on a pole, rest your souls as the Dove did upon this Ark, a crucified Christ; but do not deceive your souls, by a slight performance; Call your lives and ways to the bar; Examine, judge yourselves; Do not neglect, because no body sees you, there is a God will search out your sin, and judge also; You have great employments, make opportunity, you are in suits, one Ordinance of God doth not disable another, you may lawfully pursue your right, and yet pursue peace, and keep charity; If you suffer wrong, forgive, it's glorious; If you do wrong, Leave your gift at the Altar, and be reconciled first, that's more glorious; Set apart time, set apart yourselves, Commune with your heart in your closet in silence, no man casts up his accounts in a crowd or throng, you need no other business while you do this; Seek of God by prayer and fasting a self-searching heart, and do it as if ye were to die; make the accounts between God and your souls even, and sequester yourselves to that purpose; for so when you cast up your accounts, you use to shut up your shops. 2. That Donatistical principle of separation from Congregations or Churches, wherein there is a mixture of worthy and unworthy, doth from hence receive some check; for a man is to examine himself concerning his fitness, and if he eats unworthily he eats damnation or judgement to himself, and therefore a private member hath here no call or warrant to examine the fitness of others, nor do they that are unworthy eat judgement to him, but to themselves; But of this I have already spoken at large. §. 7 §. 7. Of the Ministers or Elderships examining Communicants before Admittance. I know you will ask me, what I say to that examination of men and women, competents or candidates of this Sacrament, which hath been observed in your Congregations of later time; for the exploration only of their competency of knowledge in order to their Admission to the Lords Table; I profess my hearty sorrow for the rents and discontents which have ensued, not will I stand up to justify any scandalous procedure, which hath armed any man with argument or indignation, but shall clearly without any fraud or prevarication declare my opinion upon the thing itself. 1. I do not enforce it upon this Text, which doth not intent an Examination merely by propounding Questions, but a finding out of our spiritual estate, and of that whole fitness and meetness required of us in order to our access to the Lords Table; That in question was an exploration by question, touching knowledge, competent or sufficient; This in the Text is required before every Sacrament, that but once in order to first Admission, and therefore as I prove it not by this Text, so I must needs say, it is not disproved by it; And therefore they that infer from hence against all Examination by others, must necessarily destroy all catechising, whether by parents, masters or others, which cannot be; Every man is bound to examine himself, but not bound from examining others that are under his charge, for than he should be bound from his duty, and therefore it holds not negatively, that no man may examine another, and so both parts may let this Text rest. 2. The Church of Christ did never hold herself unconcerned in the admittance of members into her society. In the primitive church's; when men of years came in unto the Church from Idolatry and Heathenism, they passed a severe test, and were catechised a long time before they became competents for Baptism, and at their Baptism had questions propounded, and by them answered, as touching their faith and purpose of life, and having past the test, than it was needless at the Supper, except they fell into gross sin, but that case and ours is different, when all are baptised in infancy, and therefore must be catechised and instructed in the fundamentals of Religion, and have the test of the Church before they come to the Lords Table, or else never. 3. Therefore in all Gospel Churches, we may find footsteps of this exploration, look into the Romish and Popish way, they have auricular Confession, which is a mixture of tyranny and superstition, but the people must pass this test, which did not they ignorantly take for an easy way of pardon of sin, they would be sensible of as extreme slavery; and it's Paraeus his observation, That this Confession was of old instituted ad hanc probationem, for this trial or probation of men's fitness to this Sacrament. The Lutherans have such a way of Examination and Confession too, as Chemnitius confesses; And the Augustan Confession, as Bellarmine notes, is plain for it, Nulli admittuntur nisi prius explerati; And so in England it was ordered, That no man should be admitted that had not learned his Catechism, etc. I do not bring these instances to any end, but to cry down the ignorant opinion of novelty and strangeness; For if we in England had followed our own Rule, it had not been such a stranger as it now seems, 4. The intent and end of this Examination in question was, partly that thereby the Church might know her own members, and their due qualifications, partly that there might be a help to prepare, and put into the way such as could not examine themselves; For if the Church should afford her Communion to all at all adventures, to what scandal and contempt should she prostitute herself and the Ordinance, there would be no wisdom in making her Communion like that of a common Inn, where known and unknown are all alike; Nor would there be charity to suffer blind folks to run into an open pit, and rush on the swordpoint; You may observe how willingly a patiented will answer a Physician questioning him about his bodily estate; And a client his counsellor questioning him about his title or cause, because both are in order to advise, and help of them that cannot help themselves, and such is this, if it were so well interpreted; but misrepresentation and prejudice judges otherwise, for men lo●k upon it as a dominion over their faith, not a help to their weakness, especially if they see a distance kept, and authority assumed; They look upon it as an arraignment, and take themselves to come to a Bar or Tribunal to be examined upon delinquency, which kind of distances I like not in such a business as tends to society and communion, where poor and rich are all one in Christ Jesus; And if any man through mistake have conceived, That this doth but set up a Tribunal upon him, to dive into h●s breast, to extort his secrets like an auricular confession, I blame him not of his backwardness to appear, for so should I, for I abhor both that tyranny, and that superstition, but if no more be but that the Church would know my faith or help my ignorance, I see not but I may conclude with Mr Hooker, a man I know of reverence with you in his fifth book of Ecclesiastical Polity, when in answer to Mr Cartwright upon this point, hath these words, The Examination of Communicants when need requireth for the profitable use it may have in such cases, we reject not; And so Paraeus, Examen publicum aut privatum non respuimus 1 Cor. 11. modo absit, so as tyranny and superstition be kept out. Give me leave upon those words of Mr Hooker to infer and say, 1. To them that ask for a direct precept or injunction for this in the New Testament: I answer, That 'tis a point of order, not of faith; It's of profitable use, saith Hooker, not of absolute necessity, for than I must be examined too, and it would extend to all the world, as well as us, and yet you exact it not at Ministers hands, nor men of known sufficiency, Therefore it's not of absolute necessity, but of order, I mean not of necessity to worthy receivers. 3. In some cases profitable; and I must tell you we were in a singular and particular case here in England; for you know men and women had been by Law compelled to receive the Sacrament so oft in a year, which compulsion, to discover Recusancy, with the neglect of catechising, brought in a world of people blind and unworthy, the Remedy and Reformation of which inveterate abuse, and the prevention of Separation from our Churches (had not order been appointed) which must have universally followed by the necessity of the thing, and instigation of them that lay on the advantage, were such reasons as could enforce no less; Nor do I know how possibly otherwise the matter could be remedied or redressed, not intended to despise any that had right before, and had been long admitted. 3. The principal thing is, that the end of this Examination be obtained, though the form or manner be not punctual, as namely, That a man have competent knowledge of this Ordinance, and be so known to have, whether by good testimony of others that are able, or by our acquaintance, or by conference, or he is a learned man, a knowing man, a Minister of the Word, which may be justly presumed to have due knowledge, as Paul presumed that Agrippa believed the Prophets. I say in these cases, the end of Examination is attained: Nay, if one should come and declare himself by confession of his Christian faith, and purpose of life without any Question propounded or asked, I should not so dote upon Questions and forms of Examination, as not to pass such a one for a knowing man, because I have attained the end of all Examination, which is, I know, that he hath knowledge competent, not that I would encourage any man to break a wholesome order, or establishment; for the Scripture requires, and the Apostle enjoined to see order in the Church, Col. 2. 5. But that I would principally intent the thing itself above the form, not denying the right which he hath by his knowledge and profession, nor thrusting him upon a separation merely upon a form, except in one case, that a man intent to break a public order, and to destroy it by his example; As if a man tear my hedge upon a just occasion, I take no offence, but if he purpose to let all the Swine into my corn, I should oppose him. 4. I could wish that all Examination were bounded and limited to such Questions as are of necessity to this Sacrament; There were printed some few Questions and Answers, as the rule and bounds of it some five or six years since; For I dare not trust the discretion of all men without a gage; And if any man should ask me such a Question as is not necessary, or for a Scholar to know, or to pry into my secrets, I should, though I could answer, crave excuse. I am afraid of, and terribly hate auricular confession, I love no step toward it, and therefore I would not answer upon my own liberty. 5. Though some will say, I can declare myself to my Minister, but not otherwise. I confess the Pastor hath the greatest account to make of his people, and is most concerned: But what if the Church will not trust him with that report, as all Ministers are not to be trusted with it, such is their looseness in this point, and too much facility? And were I to choose, I had rather do it under the eye of witnesses, especially in conversing with women, who though in one regard, their modesty hinders to speak before others, yet in other regards is matter of occasion to them that are ill minded, which must needs be avoided, providing things honest, not before God but men. 6. Lastly, Let men lay conscience to the point, and set by passion and prejudice, both examiner and examined, and in humility and meekness deny themselves, to keep up some face of order in these broken times; Let your thirst to this Sacrament carry you thorough a thorn-hedge, and I on the other hand shall stoop low, rather than a thirsty soul should want the Sacrament, or be thrust on the Rock of Separation, and so we shall meet at the end, though differ in the way. It should be a very sorry answer indeed, that I would not make the best of, and (I hope) you would not make the worst of any error or infirmity in me, I know Order in an Army (as he says) kills no body, yet without it they are a Rout, and not an Army. FINIS. THE TABLE. A ABuses in Ordinances no ground for separation. 30 Actions in the Lord's Supper of Christ. 76 Communicants. 95 B BRead must be broken, and why. 88 Benefit of worthy receiving 314 1. Generally. 1. It is of higher nature than the Elements of themselves can convey. 319 2. Blessings of the Covenant are sealed, and graces of the Covenant improved. 320 2. Particularly. 1. What God conveys: 1. Christ and his benefits. 322 2. The Covenant sealed. 324 2. What believers receive. 1 The body and blood of Christ. 326 2. Remission of sin. 327 3. Communication of greater proportion of Gospel-spirit. 329 C COvetousness cause of Judas Treason. 47 Counsel of God fulfilled by wicked instruments. 58 Consecration of Elements, by what words. 81 Cups divers in the Passeover. 79 D DIscipline, what to be done where it cannot be duly administered. 223 Discerning the Lords body, what it is. 338 Danger of unworthy eating. 345 E ELements, what they signify 73 Must be taken severally. ib. Were severally blest. 77 By what words consecrated. 81 Ought to be consecrated only by a Presbyter. 83 Changed only in their use 85 Whether given by Christ immediately to all. 91 Inward signification of them. 117 They work not physically. 267 Examination of ourselves required to right participation of the Lords Supper. 352 Examination. 3. 1. Of Men. 356 2. Of Christians. ib. 3. Of Communicants. 357 Motives to, and Directions for it. 358 Examination by Elders. 370 F FAsting not necessary before the Lords Supper. 29 Fitness for the Lords Supper, wherein it consists. 278 May be set too high or too low. 279 G Grace's to be exercised in Communicants. 289 1. Knowledge of Nature. Use, End of this Ordinance. 290 2. Christ-receiving faith 292 3. Repentance. 293 4. Spiritual appetite after Christ. 296 5. Love to fellow-members. 297 6. Thankfulness. 298 Grace that is true how differenced from counterfeits. 367 Guilty of the body and blood of Christ, what. 342 Ground of worthy receiving, and of the Church's admission different. 343 I JEwish writings and customs needful to expound the New Testament. 2 Institution best rule for Reformation. 34 Words of it explained. 111 Irreverent carriage reproved. 277 Judas intended not Christ's death. 57 K KNowledge of the Nature, Use and End of this Ordinance required in a Communicant. 290 L LOrds-Supper, Elements of it taken from Passeover. 2 Who capable of worthy receiving. 20 Occasional circumstances not obliging. 22 Christ the Author of it. 48 Why instituted at night. 63 After Supper. ib. Little before betrayed. 66 An Ordinance of Fellowship. 98 What it exhibits. 120 An inner Ordinance only for believers. 140 The End of it, the remembrance of Christ. 141 Occasions of the neglect of it. 148 How obstructions may be removed. 153 How our minds should be exercised in it. 156 The great work of it, to show Christ's death. 167 An Ordinance to be repeated. 171 Must continue till Christ come. 174 A barred Ordinance. 182 Who ought to be debarred. 191 Not a converting Ordinance by Institution. 247 Yet may occasionally convert 250 Love-feasts, how abused. 30 M Mixed Communion no ground for separation. 234 Motives to endeavours after right participation. 300 Motives to self-examination. 358 N NEcessity of teaching and learning the true meaning of the Lords-Supper. 161 P PApists must have faith of miracles. 86 Passeover represented Christ's death. 3 Why so called. ib. Whether a Sacrifice. 5 Christ our Passeover. 6 It looked Backward as a remembrancer. 8 Forward as a type. 8 How it resembles Christ sacrificed. 9 Christ in the Sacrament. 13 Preparation for the Lords Supper. 274 Q QUalification for worthy receiving false and insufficient. 304 Qualifications of remembrance of Christ's death. 143 R REmembrance of Christ's death. 143 To whom it is made. 145 Rites and gestures spurious in Lords-Supper. 101 S SAcrament and Sacrifice how differ. 5 Sacrament must resemble the thing signified. 104 Consists only in the use. 106 Scriptures necessity. 40 Separation not grounded on Abuses in Ordinances. 30 Mixed Communions. 234 Sign taken for thing signified 7 Sins of Judas and Disciples how differed. 61 Sins scandalous, what. 212 Sins notorious, what. 213 Socinian error. 120 T TRansubstantiation, its rise. 128 Arguments against it. 130 V UNworthy receiving a great and dangerous sin 332 The cause of the sin, Not discerning, etc. 337 Aggravations of the sin. 341 Danger of it. 345 Dangerous to Church and State. 348 A godly person may receive Unworthily. 285 W WOrthy and unworthy receiving. 45, 180, 263 Worthy receiving not to be measured by success. 265 What required to it. 283 Benefit of it. 314 Who capable of it. 20 False qualifications for it. 304 FINIS. ERRATA. PAg. 3. lin. 27 r to suffer; p 4. l. 18 Gerard. p. 5. l. 2. r. paterfamilias. p. 6. l. 3 prius prosunt. p. 8. r. §. 5 & 6. p 8. l. 28. r. not only hrist. p. 9 l. 7. r. this lifegiving death of. p. 22. l. 15. r. and blessing p. 33. l. 14 Hebrewish; with whom the, etc. p. 37. l. 24. r. the Lord; I have received of the Lord that which also I delivered. p 44. l. 31. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 5●. l. 13. r. Author, from him therefore. l. 22. r. Schoolman saith) l. 23. r. were contained p. 58. l. 13. r. saith Ames p. 77. l. 16. r. Post-coenium. p. 85. l. 17. r. Martion, l. 18. 1. body? l. 20. r. humane, l. 22. r. being? p. 93. l. 32. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 95. l. 12. r. Thus, Every. p. 143. l. 14. r. Benefits, Benefactors.