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 practick provided they be such as godly men do ordinarily dissent 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 mans servant to his own Master he stands or fals Such discord need break no musick 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 heresie to the Lords Table For as there is a great difference between our daily sinnes and those we call scandalous or flagrant and atrocious so there is also between many errours of judgement and pernicious heresies And if we compare such heresies with scandalous sinnes of moral life you shall finde that heresie is more infectious and pestilential though the other may be as mortal So the Plague is more to be avoided than the Dropsie Heresie overthrows the faith of other men more easily than drunkennesse doth their morals by the example By scandalous sinnes we open others mouths to blaspheme by heresie we our selves blaspheme 1 Tim. 1. 20. And you finde that it is said of heresies as it is of Adultery Murder They that doe such things shall not inherit the Kingdome 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 farre 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 termes 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 termes Nor should a godly man Flagranti in crimine under the scandall of drunkennesse or adultery finde any more welcome than another man under the same sinne untill repentance made some difference For still I goe 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 Servitours Dispensers that must act ad voluntatem Domini §. 5. The third Use of this Point may be to satisfie our querulous and complaining dispositions when we see many who are but Jewes outwardly and they are no Jews Many that have a forme but not the power of godlinesse Many that walke disorderly as the Apostle saith 2 Thess 3. 11. Many that desire to make a fair shew and do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set a good face on it Galat. 6. 12. but are rotten at the core c. They complaine Why are they suffer'd Why are not they cast out Why do they remain spots in our feasts as Jude 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 offer'd 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 thieves and robbers and cheaters were either reformed or purged out of the Common-wealth 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 establisht It is not a thing to be done at randome as I have shewed Every sore leg is not presently to be cut off there may be as sore a one under a silk stocking The Church sinnes 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 gain'd have you born witnesse against him And hath he been convinced of his sinne by due conviction Or doth he stand out against conviction and admonition And is he obstinate and doth persist in his sinne 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 confesse the Argument is plausible That the Church the livelier and purer it is the better it is So the Corn-field is best that hath no weeds The Corn that 's clean drest from chaffe and cockle is the purest but it 's rare to finde such a field or to finde such a floor in the Garner so it is but not in the barn-floor I like holinesse which is of Gods making not that which is of mans making The Novatians or Cathari the Donatists also pretended both to a holinesse 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 Aegypt that had a mixt 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 least
drink worthily or unworthily We reade 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 reade 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 sinnes of love and delight and come in your wickednesse 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 deterre but to prepare Communicants An humble soul is affrighted with the terrour 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 rode his circuit the Israelites lay secure within the line of bloud This bloud here offer'd will protect thee from this condemnation threatned if thou flie 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 dreadfull eating and drinking which is accompanied with such a guiltinesse and wiâ—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 adde more be sure the King will survey and view his guests you cannot scape in the croud What if you be taken from the Table and cast into utter darknesse It concernes me to give you warning If you take the Allarme and first labour for knowledge and seeke repentance by the means appointed to beget them and to beget you unto God Well If not then it concernes the Church to shew 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 sinne dangerous to Common-wealths and Churches for it brings judgement Epidemick 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 mortall sicknesse or mortality and knew not the cause of it Happy we if we knew the particular cause of Gods angry visitations sinne in the generall we acknowledge but we owne not our particular sinnes 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 confesse that what hath been a doore at which judgements have enter'd may be so againe Howsoever I think that rationally I may excite publick Authority to restraine or to make provision of restraint for such sinnes as are pernicious to Commonwealths in bringing forth publick judgements which eat up and consume the people and such is this sinne as I have showne I know no Powers can command or compell faith or saving grace but it 's a sure fallacy to inferre from thence that he may not restraine sinnes that bring publick judgements or not bring the people to the means of faith It 's a saying that a man cannot make his Horse drinke without he will but yet he may have him to the water God directed the fourth Commandment to Governours 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 confesse to force the Ger Toshab or Proselyte of the gate to undertake the whole Religion of the Jew but onely 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 betweene the ground of a mans receiving unworthily which is that he hath no seed of spirituall grace or comes with reservation of some sinne 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 Churches Admission is that he is reputed a member and hath not forfeited his right by any knowne sinne justly and duly proved against him For all visible proceedings of the Church or Civill State either must be Secundum allegaâ—a probata Secret surmises or doubtfull presumptions are no ground of just sentence though a man doe eat and drink unworthily yet he cannot alwayes be debarred while he stands a visible member and is not proved or alledged guilty of some sinne that may dismember him Judas was not cast out from the Supper for a Thief or a Traitour because that he was so yet it was not visibly and duly proved against him Sinne is not scandalous till it be knowne If it be knowne to me I must performe the office of a brother before I tell the Church And if it was knowne to me that a man was not regenerate I durst give him the Sacrament yea I must untill he be orderly convict of sinne that may debarre him for the Rule of Gods Word is best reason and that Rule establishes an order If he heare not the Church let him be to thee a Heathen and a Publican untill 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 Accesse unto the Lords 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
the onely Beza in Revel 2. 15. Lord God and our Lord Jesus Christ Iude 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 haeresies even denying the Lord that bought them Now we come to search out what Haeresie is The word haeresie is of Greeke originall and is often translated Sect not o Justnian in 2 â—et 2. a secando from cutting but a sectando from following as being a way which men chuse to follow as it s said The way which they call haeresie Acts 24. 14 A way of worship or doctrine for so he saith so doe I worship the God of my Fathers beleeving c. It appeares to be an act of the will electively pitching upon such a way For the word it selfe signifies election comming not from b Martinius lexicon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to expugne or lay waste though that be proper enough but from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to chuse or adhere unto and therefore the Septuagint Levit. 22. 18. 21. translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free-will 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 kinde 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 followes a particular way of his own e Elias in Tishbite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without law that will not bee bound up by the rule but runnes out into his owne 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 denyer of the trueth This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 while it kept it selfe among Philosophers Physitians and other Professors of knowledge and learning past for an honest word but when it came into the Churches quarters and was taken up by Christians it became branded stigmatized and odious It s used about sixe 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 bee taken in good part or indifferently shall not bee my dispute at this time But when you finde it in the Epistles Apostolicall and in the Gospell Churches it hath not a jot of good savour in it but carries a marke 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. foure times expresly and because I would not make a definition which you might say is mine owne and so slight it I will lay before you the Scriptures that speake 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 bee Schismes among you and I partly beleeve it For there must bee also haeresies among you that they which are approved may be made manifest among you The Greeke Interpreters take Schisme and Haeresie in this place for both one in a manner and understand not by the word Haeresie any matter k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrâ—s Oecumen in lâ—cum dogmaticall or of Doctrine but others l Beza in loc argue from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also There must also be haeresies that they are distinct and that though haeresie include schisme yet schisme doth not include haeresie and to mee it seemes that they are neare a kinne because the Apostle rises from one to the other saying there are schismes there must also be haeresies but they are not collaterally a kin for by the ascent haeresie seems to be the greater For there must bee also haeresies into which those that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do not m Neque enim eos probatos intelligi jubet qui in haeresin fidem demutant Tertull. de praescript easily fall but are made the more conspicuous or manifest for soundnesse and integrity That we may find the true nature of haeresie let me in few words declare what schisme is The word schisme 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 rupture in the communion or from the communion of the Church upon unnecessary and unwarrantable causes and grounds A causelesse breaking or breaking off from the communion of the Church in matter of worship or Religion Society and communion are of great importance the evill of schisme is answerable to the good of society and communion we are to judge of schisme by the cause of it for if it bee upon a cause which the Word warrants not it is a sinne of high nature Some distribute it into two sorts or parts b Cameron de Schismat negative and positive Negative is the very rupture and breaking off positive is the coalition of the parts rent off into new bodies or associations under other Pastors and Teachers The formality of schisme consists in the secession or negative part though the coalition into new bodies which was called the setting up altare contra altare 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 begins the suite which makes the trouble but he that detains the right So they are the schismaticks who give the just cause of separation from them what a hurry was made in the Church by the paschal controversie wherin a Tract of schis page 5. as one saith both parties might be schismaticks dividing themselves asunder upon so triviall a matter who were the Schismaticks when the second Councel of Nice set up Images into such honour and thereby put the Churches into combustion Doubtlesse the Councell was the Schismaticke who were the Schismaticks when the reformed Churches after all means used were either driven out or broke off from the communion of the Church of Rome questionlesse 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
differently tallented men with grace parts means opportunities and he doth not require him that hath but one tallent 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 endevour to the whole rule clipping off industriously no part of that service which beares Gods 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 Imprest shilling to force a servile spirit but the love of God is the byas 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 freenesse of spirit will be most seen when there are most rubs in the way for then he that moves by outward poyses will stick and be dull as when a bowle runs up hill every rub slugs it but when it goes downe 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 successe answer not what a joyfull 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 reproches for Christ when the strength of Christ was perfected in his weaknesse 2 Cor. 12. 10. And this is that satisfaction wherein a good conscience findes 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 mens countenance or eye steers by a Planet and not the Pole-Star 2 To fulfill after the Lord when impediments lye in our way and crosse 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 feare them not Thus the Prophet animated his man being in feare and Hezekiah his Subjects There be more with us 2 Kings 6. 16. then with him yet had he none but God to recken on and the Assyrian had a hundred fourescore five thousand 2 Chron. 32. 7. at least such is this God of ours who sayth Shall I bring to the birth and not cause to bring forth Isa 66. 9. who promiseth Jacob the worm that hee 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 fiâ—collidimus frangimur as the earthen pot against the iron rod breaks not the iron but is it self broken 2 To stand firm by setting one foot upon the experiences wee 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 Hee that opened the Sea to bring us into this wildernesse will surely open a River to let us out And for his promises to his people they will eat their way over all Alpes of opposition God will be the Midwife of them to deliver them of their wombe as it 's said He hath fulfilled with his hands that which hee spake 2 Chron. 6. 4. with his mouth 3 To fulfill after the Lord being in incumbrances 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 choyce of God nor of his ingagements to his cause though hee suffer for it and lose by it he will never say would God I had dyed 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 misconster not Gods intention meaning towards us nor put a false glosse upon his hand that goeth forth against us like these rotten-hearted Israelites that cryed God would betray them it is hard when his covenant truth and love cannot vindicate him from all possibility of falshood towards us or forgetfulnesse of us Keep up good thoughts of God that if he bring us not into Canaan at the fore-doore 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 hee may save him by the Whale that swallows him 3 The third thing is why his people should fulfill after the Lord in which I will be briefe 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 Hee 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 then shall we know the Lord if we follow on to know him Hosea 6. 3. we shall see him in oftner experiments and observe the curiosity of his contrivements and workmanship in his ways and that is one reason why hee crumbles his mercies to his people and why they have his blessings by retail that communion and trading betweene his people and himself may be mayntained and hee more sweetly enjoyed so the Cloud empties not it self 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 mete liberally unto him They that will have their fill of God must hold on to the losse of a duty or suffering for usually hee reserves the best and fullest cup to the
that Communion which the faithfull 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 caâ—est thou in hither not having a wedding garment Our Baptisme 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 womens receiving the Lords-Supper and if the reason and equity of the rule will carry it for woman as well as men then also we shall joyn issue in that point and make it good upon that ground for children of beleeving parents as for the parents themselves for are not such infants foederati confederates and in the Covenant See a learned Treatise called The Birth priviledge though they cannot actually restipulate yea surely as well as those which were circumcised The morall Law is questioned whether it be obligatory to and directory of a beleever in Christ for because he hath another bridle of restraint of him from sin and another spurre 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 spâ—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 oldnesse of the letter by the principle which is the newnesse of the Spirit now there is nothing more cleer 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 bond-men in the other free-men Our Ministery 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 milstones what Ministers will they find in the Churches of Christ for many hundred yeares 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 Morall Law the Ministery 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 Abrahams bosome if the soul bee not immortall 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 sence 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 then 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 wil be all of one School except they be all of one form which breakes 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 surfet of the great things of the Law Or are they ashamed to stand in the levell of sober practicall 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 Gospell For Ministers that have burn'd and shined themselves out in holding forth essentials and saving truths the whole world since the Apostles time could not overmatch you and for Christians the seale of their Ministery begotten and bred up under their shadow in respect of the power of godlinesse there hath not been another England on earth since that time I do not ascribe this to the government and discipline no more then I do ascribe the multiplying of Israel to Pharaoh but under God to the paines and diligence of faithfull pastours 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 livings callings of their godly successors in this Church for wise men will interpret that they do it upon no other reason then Herod burnt the Registries of the families and genealogies of the Iews in consciousnesse 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 Gods 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 withall let us not despise the house of Obed-Edoâ—-which God blessed for the Ark sake wee must not put down the Temple because it s made a den of theeves 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 baptisme one God and Father of all which should be as so many quoines to lock together all parts of
hath given to his Church for this ver relates to the 11. He gave some Apostles and some c. that henceforth c. 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 triviall opinions nothing at all advance observe the antithesis or opposition he makes between being carried about c. 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 unstedfastnesse 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 commandement charity out of a pure heart and of a good conscience and of faith unfained 1 Tim. 1. 4 5. If both Ministers and people would but drive this trade it would take off that wandring and hunting after novell opinions and doctrines and would keep us constant in the wholesome pastures even now that the hedge of setled government is wanting If you have good feeding why should not that keep you from wandering untill 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 Aarons rod Exod. 7. 12. shal swallow up all the rods of Iannes and Iambres 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 MARGARETS Westminster upon Thursday July 18 1644. Being the day of publike Thanksgiving for the great VICTORY obtained against Prince RUPERT and the Earl of Newcastles Forces neer YORK By RICHARD VINES Minister of Gods 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 signe of the Sun against St. Dunstans 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 hee hath took in his Sermon Preached before the Lords and Commons on Thursday the eighteenth of this instant Iuly in Margarets Church Westminster it being the day of Thanksgiving for the great mercy of God in the happy successe of the Forces of both Kingdoms against the Enemies of King and Parliament neer York And that the said Mr. Vines be intreated 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 hee took in the Sermon hee Preached at the intreaty of both Houses at St. Margarets Westminster upon the day of publike Thanksgiving for the great Victory obtained against Prince Rupert and the Earle of Newcastles Forces and he is desired to publisht it in Print H. Elsynge 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 Senatours BY this time it is cleere day even their eyes whose unwillingnesse to beleeve it made them blinde are now waken to see that God did indeed put matter of thanksgiving both into our hands and mouthes To disguise so solemne a duty onely to support reputation in the eyes of the world is no lesse then to put an Irony upon GOD. Thanksgiving is the reply we make to GODS answer of our prayer of whom if we walke worthy he will surely make rejoynder of new mercies Though we cannot expect but that we may shift our garments and somtimes weare sackcloth The Lord set our hearts in tune whether to Lachrymae or Hallelujah Beware of that rock which the Israelites fel foul upon in their wildernesse condition where being at Gods more immediate finding and having all their entertainment from Heaven they most of all did then imbitter GOD by their murmurings 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 worke 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 successe of the Forces of both Kingdoms against the Enemies of King and Parliament neer 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 sayth of that day wherein Non suit maior sub imperio Romano dies c. 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 Romane Empire untill 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 fulnesse of the victory the hopefull 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 rejoycing 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 c. for though God have cleerly attested his presence with us by many visible tokens thereof ever since we came into this wildernesse so that we may truly say Take counsell together and it shall
come to nought speak the word and it shall not stand for Immanuel Isa 8. 10. yet hee 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 hee wrote himself our God in great letters at Edge Hill The second in yet a greater character at Newbery The third that he might be legible to such as hitherto would not see hee hath wrote himself Immanuel in a Text letter even in that place where that which hath since proclaimed it selfe a cruell war did then in its infancy disguize it self under the name of Guard a good Omen Hannibal is routed neere the walls of his own Carthage There can be to us no better signe 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 goodnesse to us in still a greater letter untill 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 commeth from Edom with dyed garments from Bozrah It is I saith hee that speak in righteousnesse mighty to save Wherefore saith shee art thou red in thine apparell 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 bloud as theirs with the bloud of grapes that tread the wine-presse And because a third question might have beene asked what partners hadst thou in the work he anticipates in the 5 Verse I looked and there was none to helpe and I wondred that there was none to uphold Therefore mine own arme brought salvation unto me and my fury it upheld me and I will tread down the people in my anger c. 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. ◠c. ◠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 kindnesse of the Lord the praises of the Lord according to all that the Lord hath bestowed on us c. Now as a good Historian doth not relate meere 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 wildernesse 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 lye 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 verball lying I shall not insist upon for though the Papist under-prop his Religion as the enemy doth his cause with legends of these pious fraudes 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 Bonefires will not blaze long lying Bels 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 ingagements to be unfaithfull to deal falsly so the word is used Gen. 21. 23. Sweare to me that thou wilt not lie or deal falsly Psal 44. 17. All this is come upon us yet have wee not forgotten thee neither have we lyed or dealt falsly in thy covenant Psal 89. 33. I will not suffer saith God my faithfulnesse to lie or fail my covenant will I not breake 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 c. shall lie unto me or dissemble their submission in which notion the word is also used Deut. 33. 29. Thine enemies shall be found liers 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 Latine 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 hee 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 loose and vitious his disposition illiberall his carriages towards me undutifull 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 hee is my child parentes nil non sper ant de filiis hee 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 implyes that he could lay much rebellion many relapses to their charge and yet on the other side considers They bewail their evill ways they renew their covenants with me they put upon themselves new ingagements to
fast and eat into the quick But now for the matter of our recovery if ever God bring us again to shew us his Ark and his Habitation it must it will be meer 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 mans 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 indear 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 our selves 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 heynous 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 meer 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 prophaneness 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 our selves than the free grace and favour of God to us Doct. 3 David casts up the events both ways If the Lord will shew 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 suspence 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 our selves 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 our selves at the High Priests fire and earn it full deerly wiâ—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 shal never know his spirit what mettal 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 it self 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 wil abide in the Ship when it seems neer 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 it self 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 Isaaâ— out of a dead root and if there shall not be left an Isralite to rescue the Ark of God out of the Philistims hands the Ark shall rescue it self and come home alone This is our confidence as concerning the cause of God in it self and as touching our selves 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 untill 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 â—â—y his truth 3. The ill symptomes that put forth themselves in us 1. The sins we lie in and under and first that masse 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 workes 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 adde 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 then secondly our wilderness-sins threaten us much For as it was not Israels Egipt sinnes which shut them out of Canaan and held
clense and purifie their hands and hearts but how can corruption clense it selfe can unsavoury salt season it selfe 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 legall purifications This is sayth a learned man one of the mysteries of this Law of purifying that a clean person was himselfe made uncleane 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 hee whose bloud clenseth us from all sin 1 John 1. 7. and in whom being a cleane person is no sinne should yet be made sinne for us and for our clensing And as an uncleane person is said to purifie himselfe 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 purifie your hearts and clense your hands by comming unto that bloud of sprinkling Heb. 12. 22 24. Faith will bring you to this purifying bloud one touch of CHRIST by faith draws vertue out of him which will dry up your running issues Humillation though it doe not properly clense 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 clensing things This is the way of your clensing and purifying this is your duty and this through grace is your ability for the regerate being principled doth act being purified doth purifie 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 clense their hands but what are those sins they are generally those outward sins or wayes of wickednesse wherein men use to walk and which do denominate a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sinner of deeper dye but in speciall wee finde 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 c. 4 Why is clensing 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 stil sends forth bitter water To this I answer that though it be but a sollicitous 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 signe before the cause as when it is said Calling and Election 2 Because conviction begins at some grosser sin there the conscience begins to take fire and God who hath the ordering of sin makes some great sin very serviceable and usefull to be as it were an entring wedge to breake the knotty heart all to pieces 3 Because grace having once got footing in the heart presently enters the field against this kinde of sins as having greater guilt and by their bulk making the greatest interception of the light of Gods countenance and more inconsistent with a state of salvation then those rebelling and molesting corruptions which are within Reason For the reason of this point That they who draw nigh to God must clense their hands I shall offer onely this That these sins of our hands doe keepe 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 mee is as terrible a word as everlasting fire It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jude 13. the blacknesse of darknesse 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 Suns bright beams from us but these hand-sins or wickednesse of life are opacous and put us into the shade by their interposition between God and us and doubtlesse while wee are in love with sin God is as unpleasing to us as wee are unpleasing to him nor would wee any more draw nigh to him then hee to us Give mee 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 hee 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 cōmerce 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 aske that you may consume upon your lusts but communion in way of league and friendship with God and fruition of him in way of speciall love and favour hee neither can have nor will except hee also give a bill of Divorce to his best beloved lusts Generall Vse I come now to make application of this Point to you and the Use is in the Text Clense your hands ye sinners It 's unacceptable work to be set upon for a sinner to clense purifie and to clense his hands too which are ful 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 wee are so laden with sins of all ranks and subordinations of men King Princes Judges Lawyers Gentry Ministers people especially in such growne Seas as we have been in should live to this day for you know we entered into this wildernesse 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 ungodlinesse unrighteousnesse self-seekings hypocrisie religiousnesse for our ends abound amongst us and contempt of the Ministery more then ever so that preaching of the word by the Ministers of this Kingdom which for soundnesse spiritualnesse and successe hath not been I was going to say paralelled I may truly say exceld
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 threed of that explication of this word double minded which I gave in the beginning 1 This double mindednes is an uncertainty of the heart with God not fixed upon a Centre but off and on as times occasions and interests doe lead on or draw off so farre you will goe with God as your way and his doe fall out to hold together and untill you must pull downe Jeroboams Calves as well as Ahabs Baal and then you part with him when it comes to such a pinch so also in adversity or affliction wee make nautarum vota Mariners vowes as they doe in a storme and when wee are on shore and landed out of danger wee eat the Covenant wee made before Psal 78. 24. c. When he slue them then they sought him and they returned and enquired early after God and they remembred that God was their rock and the high God their Redeemer Nevertheless they did but flatter and lye unto him for their heart was not right with him nor were they stedfast in his Covenant If the heart was right with God it would be certaine and stedfast with him Constancie is but the daughter of Synceritie It s a hatefull thing to set sail to every winde and to change colour so often being no faster tyed to God in the tempest then we can be loosened in the calme Be what you were in the storme 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 minde of your Vowes and Covenants in the day of your trouble is as an unpleasing a thing as to put a Mariner at shore in minde of his Vowes 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 safelyer he dealt withall by stroaking then by the spurre then it is somwhat to come nigh the heels of truth for it may haply strike out his teeth 2. This double mindednesse is a division of the heart from God 1. It is divided between the promises of God and the difficulties opposite when a man laies his dead body and the dead womb of Sara in the skales against the promise of having Isaac this is sense fighting against faith 2. Between conscience and lust conscience dictates lust byasses the inferiour appetite mutinies against the superiour light and leades it captive video melior a probâ—que deteriora sequor 3. Between Religion and policie and then Religion commonly goes by the worse Jeroboam and the King of Israel to comply with their politick 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 meere servant to our selves and move upon a private centre of our own the heart is cunning subtile in squinting towards its own ends visibly we will be for God under hand we seeke 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 then 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 Purifie 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 self-seeking which cause you to wheele 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 asse 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 esteeme with God In matters of judgement and justice between man and man you are to have two eyes to looke both wayes but as they that take aime 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 mens expectations and mouthes are full of is the setling of Religion and of the Church Religion is rerum-publicarum quoddam quasi coagulum Cunaeus lib. 1. cap. 15. that which caements Common-wealths 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 then double minded there about Oh that God was first set into possession of his right and that his Tabernacle was pitcht 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 sware 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 eye-lids untill I finde 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 reall 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 Inclosures in former times If every mans own should be inclosed they should lose their freedom of Common and that liberty they usurped all the field over or as others hope that after wee have turned round a while wee may haply returne to the same posture wee were in before and having lost our way in the myst may come backe againe to the same place whence wee set out at first If any say others let it be a George on horsback that stands at doore with a wooden dagger but keeps no body from going in the thiefe passes under his nose into the house as well as the true-man Not this say some of those that are toward the law for then haply many contentions might be quencht at the bottome 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 hinderance of their Mill. Nothing that 's one say the Libertines for we have gon loose so long that now we cannot go strait laced It s irksome to wild birds to be coopt up in a cage under Discipline Those that have beene 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 joyce in or accept of a Government which may degrade them 〈◊〉 resolve them into the first matter oâ— elements of their composition then Souldiers of fortune as they are called can rejoyce in a Peace concluded and setled 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 plaid on all 〈…〉 of heart let 〈…〉 self-respects which die close 〈◊〉 that wee may find the head of that Nilus which thus overflows the banks That double mindednes 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 â—â—â—â—â—cing that whatsoever touching 〈…〉 of the Church shall passe your hands â—â— may but 〈…〉 thereof go forth into the world 〈…〉 ded with the reasons and grounds of it for doubtles the reason which induced you to set the stamp of authority upon it will a â—â—le much 〈…〉 it passe currently with others You know the Gorgons head which strock 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 publike 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 Purifie 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 keepes at distance from him He that is byassed with some predominant lust cannot close with God sincerely universally neither will God impart himselfe to such a man For let not that man thinke 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 bee 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 godlinesse are linked together Draw nigh to God and he will draw nigh to you cleanse your hands ye sinners and purifie your hearts ye double-minded FINIS THE HEARSE OF THE Renowned THE RIGHT HONOURABLE ROBERT EARLE OF ESSEX and Ewe Viscount Hereford Lord Ferrers of Chartley Bourchier and Lovaine sometime Captaine Lord Generall 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 Funerall Octob. 22. 1646. By RICHARD VINES Eccles 12. 5. Man goeth to his long home and the mourners goe about the streets Published by Order of the House of Peeres LONDON Printed by T. R. and E. M. for Abel Roper at the Sign of the Sun against Dunstans Church in Fleet-street 1646. TO THE RIGHT HONORABLE The House of PEERES Assembled in PARLIAMENT Right Honorable I Have performed what service I am able to the memory of the renowned Lord deceased And to the Commands of that Right Honorable 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 faithfulnesse which lie under the Robes you weare and that it is not a meere borrowed Opinion which makes you Honorable 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 mortall and will in time be found as Archemedes his Tomb by Cicero in vepretis over-growne with Thorns and Bryers and that light of memory which shines after your Sun-set 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 then 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 totaÌ„ 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 behinde you so prayeth Your Lordships 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 hee preached at the solemnization of the Funerall of the Earle of Essex deceased And hee 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. Browne Cleric Parliamentorum I appoint Abel Roper to print this Sermon Richard Vines A SERMON PREACHED At the Solemnization of the Funerall of the Right Honorable ROBERT Earle of ESSEX c. Right Honorable c. AS that Lot sent forth to attach a particular man Josh 7. 16. did move gradatim and by steps taking first the Tribe then the Family then 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 doe the trackes 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
his shop at the Sun over against Dunstans Church in Fleetstreet 1647. TO THE HONOURABLE House of COMMONS Assembled in Parliament THe Compasse 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 Bankerupt breakes with some stock in his hand and holds ' some planks of truth when the ship is broken is more hardly to bee knowne I have not spoken much about the punishment of an Haereticke but rather chose to shew you who hee is then what to doe 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 againe 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 Haeresie wherein I hope that what I have offered shall be interpreted with candour for it was not my meaning to speake thunder lightning but to speake to the enlightning of the minds of the auditory and not to the burning of Haereticks bodies if any man please to compare my language with that stile wherein the holy scripture speakes of false teachers and their corrupting mens minds I doubt not but that I shall be found not guilty of rayling whereof I have already beene indited 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 setling the interest of Christ in this Kingdome God hath paid you well aforehand if that doe not set an edge upon you yet be confident that he hath somewhat behinde remaining yet in his hand which he will not part with untill he see your worke for him in some forwardnesse and the longer the yarne hangs in the loome the more it is ravelled you have beene told that you have nothing to doe in the reformation of the Church give not the world occasion to suspect that you thinke so too but goe on with God and prosper and the Lord make your way plaine before your face So prayes Your most humble servant in Christ Jesus RICHARD VINES A SERMON Preached before the Honorable House of COMMONS at Margarets Westminster on the tenth of March 1646. being a day of publique Humiliation for the growth of Errours Heresies c. 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 Majesties declaration in the cause of Câ—nradus Vorstius Printed in English Anno 1612. years ago King James of Famous memory was pleased to let the world know not onely how ill hee 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 States Generall of the Vnited Provinces against their admittance of Viâ—â—iâ—s into the place of Divinity professor at Leiden or into their countrey And that he might decline the envy of being in aliena republica curiosus he beares himselfe upon that common rule paries eum prâ—â—â—â—ius â—rdet when a neighbours house is on fire it concernes all in the neighbourhood to looke about them this vigilancy condemâ— our I know not what to call it I wish no worse might be said then insensiblenesse and security For what were those sparkes at that time smoaking in a remote corner in comparison of that fire which now flames forth at every corner of our house blowne up by that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or liberty of all religions which may be justly called the golden Calfe of these times Where unto many are not unwilling to contribute their strength pollicy whose birth-day they would not fear to call festum Jehovae an acceptable day unto the Lord. Are not the errours which are rife amongst us either by infecting persons of place and quality growne into that boldnesse or by carrying away Barnabas also crept into that credit or by spreading farre and wide risen to that strength that they do face if not seem able to put into danger of rowting our common faith publike 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 least the truth should come to begg for poore quarter and be led Captive following the Chariot of triumphant liberty some thinke that episcopacy in his pontificalibus may by this meanes 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 moveing upon one axletree or tyed together by the tayles of Common interest Doubt not but by laying their stockes together they shall be able to bid faire for a Toleration And that we might not be left alone to wonder at our selves our sympathizing brethren abroad do wonder also That we should be made the common sewreto receive the garbage of other Churches and that their stinking snuffes should be allowed candlesticks here in England In this sad posture of things All mens eyes have beene upon the Parliament and every one saith Is there no balme in Gilead is there no Physitian 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 satisfie the godly jealousies of many untill they espied this day breake of hope given to them by your declaration in which you take notice of a doublebond or obligation that lyes upon you 1. The first is the bond of your solemne Covenant It will doe very much good abroad when men shall see that you feele the obligation of that Covenant which some do widen into such a latitude of sence and consequently into such a loosenesse that they may be easily said to keep that which hardly any man can breake This additionall fast is an additionall bond also For it cannot be without further perill to you both a fast and a loose too 2. The second is the bond of Gods mercies miracles rather in bringing you cleare out of the fiery furnace and therefore lesse you cannot doe than Nebuchadnezzar who being convinced and astonisht by the miraculous deliverance of the three servants of the Lord made a decree that none should speake any a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In paraphr Josephi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inepti quid errour