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 zelot hath a cloak for his fury the zeal of God The libertine hath a cloak for his loosness 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 practises 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 sepulcher over stinking and rotten bones 3. The right use of Christian liberty is the employment and exercise of it in Gods service for Christs 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 bound your freedom Gal. 5. 13. Brethren ye have bin 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 sword-bearer and Minister of God for publick 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 sence of all men that we must not give the things of God to Caesar whether it be fit to obey God rather then men was a speech of natural light spoken by Socrates before the Apostle was born God and our selves 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 incourage bear the frowardness of authority for it is the will of God the Magistracy may pull down it self by injustice and tyranny but let not Gods servants pull down his image for unspeakable is the misery of Anarchy where every thing is lawfull and there are as many tyrants as men as many laws as wills the Common-wealth is but Cyclops Den 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and all is turn'd into force and what remedy is there and by whom for as Histories tell us the souldier when he draws the sword most usually loseth the scabbard and in a common shipwrack no particular man can expect to save his own cabbin 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 holinesse are dangerous engines in the hand of pride and lust and self ends a Christian Magistrate hath most jealousie of these false cloaks Some distinguish down Magistracy by allowing the Heathen not the Christian Magistracy and therefore think that this is to be level'd as against gospel-freedom which is against the sence 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 then 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 designe let us not be taken with new words Christs 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 dayes 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 midwifry 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 minde and let no man pursue his private respects It s true no man knows whether the bell be crackt or no until it sound but for to guide you in your Election you have as I shewed in my last certain characters given of a good and fit Magistrate and shall not now repeaâ— The Spirit of grace makes him good and the spirit of government makes him fit and if he be eâ—emplary he will teach by his example if not he can hardly punish that in another wheâ—â—of himself is guilty In Scripture Magistrates are called by great names of principalities and powers though â—oâ—e of the best men and they are called by names of goodness shields rulers healers corners gods which shews what
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
to stop their mouths that is by conviction as is plaine by the ninth verse as Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 22. 34. Stopt the Sadduces mouths by silencing their arguments They wil tell you that arguments of vre seca fire faggot are not fit arguments for Ministers that their minds ought to be enlightned 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 carnall Malchus eare is not to be cut off by us But wil they that plead exemption from violence suffer endure the word of conviction will they afford their ears patiently beare the examination of their errours I fear they will not such is their love to their plerophory of errour Nay will they not rather cast dirt upon the Ministery and use all stratagems to undermine it decrying their calling and their lively-hood or tithes which among all their destructive errours must needs be confessed to bee a saveing doctrine whatsoever be the event you that are Gods Ministers must venture into the Lions mouth to savea sheepe and assert and vindicate the truth of God from being taken captive by errour for if either his trueth or his people be lost by your default the account will be heavy Vse 4 As I began so I shall conclude with you the Honorable 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 quench'd that fire which afterward set almost all the world in flames I see by your order for keeping of this solemne day that you take notice of the growth of errour haeresie and blasphemy I would you had taken such notice of the beginnings of them If you take notice of these as a judgment 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 owne it so farre as by participation it is made his owne that so we may be truly humbled and renew our Vowes and Covenants to owne and stand up for the truth of God against all invasions of errour and haeresie you as Magistrates we as Ministers all as men that have soules 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 doe 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 wee may lead a quiet and peaceable life in all godlinesse and honesty 1 Tim. 2. 2. There is as Divines distinguish simple haeresie and complicate Simple haeresie is an opinion or assertion holden and maintained contrary to and subversive of the faith by one that professes the Christian Religion Complicate haeresie is that which is attended with schisme sedition blasphemy where one opinion lyes 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 fore-named The schismaticall 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 despightfull 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 hee can and goes up and down to vent his poyson to the infection of others privily bringing in damnable haeresies There is a great contest about simple haeresie whether it come under your sword or no in respect of capitall punishment The o Vide 18. argumenta Lutheranorum apud Conradum Bergium de haeresi Lutherans are negative and sâ—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 capitall punishment for simple haeresie 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 bloudy Papists only have this brand of cruelty upon them to confute errours 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 MeisneruÌ„ page 457. Socinian stands out here also and denies it alleadging that the punishment of false Prophets in the old Testament was speciali jure by speciall law granted to the Israelites and therefore you must not looke saith the Socinian into the olde 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 Theeves Traytors Adulterers Witches murtherers and the like and yet they may or at least some of them bee capitally punisht for the Gospell destroys not the just lawes of civill policy or Common-wealths 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 doe even ship in one bottome the morall duties commanded in the old Testament and the typicall ceremonies or shadowes Some of them doe make a Which Erastas denies not as to Haereticks or such as keep not the faith Thes 9. 70. against Ecclesiasticall censures as well as civill and some of them doe carry further then haply they are intended even to take off civil punishments of sinnes against the sâ—cond Table also neither doe 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 owne name or dignity and stand still and looke 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 hee was punisht because hee hath the sore but
Page 4 line 3 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 5 l. 22 r. seated p. 9 l. 24 as supream p. 11 l. 8 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 22 r. the misery p. 13. l. 17 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 14 l. 20 r. they shall be taught p. 16 l. 13 r. sweetens p. 21 l. 5 dele not p. 22 l. 18. r. it would p. 23 l. 15 r. nostra aliena p. 24 l. 28 dele he p. 25. l. 13 r. tolerably good In the second Sermon P. 2 l. 24 r. tho p. 3 l. 12 r. Pests and l. 26 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 9 l. 19 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 15 l. 26 dele no p. 16 l. 6 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the third Sermon P. 11 l. 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the fourth Sermon P. 2 l. 20 r. Christ l. 25 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 3 l. 23 r. degenerate p. 4 l. 13 r. of liberty l. 27 r. for its p 6 l. 6 r. unleavenednes l. 20 r. conversational p. 11 l. 31 r. leave P. 14 l. ul◠r. not so p. 15 l. 23 r. ergo p. 17 l. 4 r. a simplicity p. 19 l. 4 r. woing to l. 21 r. over again p. 20 l. 17 r. milia Subjection to MAGISTRATES both Supreme and Subordinate 1 Pet. 2. 13 14 15 16. 13. Submit your selves to every ordinance of man for the Lords sake whether it be to the King as supreme 14. or unto Governours 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 maliciousnesse but as the servants of God NO instructions are directed in the Apostolick 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 Common-Wealths man Nor are the Arguments more pressing then the occasion for the Jewish Christians unto whom dispersed after the dissolution of their own estate 1 Pet. 1. 1. through the Asiatique regions our Apostle is thought to write were not quit of the reliques of that old ferment which generally sowred 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 kingdome of Christ called to the best and highest liberty by the Gospel should submit themselves to the sword and scepter of Infidels Tyrants Persecutors whose laws forbidding the profession of the Gospel or commanding abhominable 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 Common-Wealth enemies of mankind subverters of all Authority Our Apostle though writing as it is said under Nero whose universal wickednes 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 alwayes most burthensome 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 then an Infidel This duty he teaches in the 13. and 14th and he perswades in the 15. and 16. verses moving them as they were Christians to muzzle the mouthes 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 maliciousnesse 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 c. or unto Governours sent by him The subjects duty is encouraged 1. By the grand motive thereof For the Lords 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 then one every ordinance of man 3. As namely the Supreme Authority over the place governed and the Subalterne or intermedial The King or Governours 4. This office or authority is exercised respectively in things punishments and praise and towards persons evil doers well doers for the punishment c. From what is said to private persons or private Christians we may also observe 1. That they are enjoyned 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
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 shew that no jus Divinum falls more necessarily upon that form of Government then another and that the word translated supream with reference to subordinate Governours 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 Governours sent by him are not as some say referr'd to the King but to the remote antecedent the Lord And Estius his reason is The end of sending Governours to punish Calvin Estius evil doers and protect them that do well was not in the eye of the Roman Emperour but is alwayes in the intention of God that they should do so I will not labour to destroy either sence that which ascribes the mission of Subordinate Magistrates unto God is true and pious that which derives their Commission from the Supream is Supream is true and apposite to the Text. It followes hence That not onely Magistrates but degrees thereof are needful God hedges in the authority of the Inferior Governour the Presidents of Provinces Proconsuls Curators from contempt they are sent they are Ministers of God Ministers of the Supream under Authority as the Centurion said yet in command a two-pence 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 townes had a Triumvirate three to sit in their gates the Cities three and twenty and all with dependance upon the Sanedrim or constant Parliament sitting at the Temple in Jerusalem That there be a Supream whose power extends to the whole sphere is needful in the Common-Wealth but pernicious in the Church except it be that of Christ which admits of no Compeer no Second In all Armies all Common-wealths 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 Center to give rest and to stop and determine all motions questions quarrells appeales there is no order say Philosophers nisi cum relatione ad aliquid primum without reference or respect to some First and therefore all Common-Wealths for the preservation of unity and peace within themselves will have some Supremacy which as the Center of a Circle is one and can be no more then one I do not mean more then one man but more then one Supream so our Apostle speaks of Governours as many of Supream as of one Both the Supreme and the Subordinate Governour 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 alwayes of the Magistrate he may aime 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 Common-Wealth is not for them but they for the Common-Wealth they are called by names of Dignity Principalities Eminent Powers Gods as by names of duty and that in respect of the whole Common-Wealth 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 Common-Wealth it would be quite overrun with wicked men more intollerable then wild beasts and vermin There was no Magistrate or Heyre of restraint in Laish Judges 18. 7. and so they became a prey easily you cōceive 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 anti-Magistraticall men of whom I may say as he said of Cato he speaks as if we were in Platoes Common-Wealth not in Faece Romuli if we could make men we should have lesse 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 Angells 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 Idlenesse and beggary a flock of sheep must have a shepheard though there be no Wolves in the flock there may be some about them The Magistrate is no hinderance to goodnesse 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 speakes 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 terrour 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 ballance 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 brided 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
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 priviledges They chuse you supreme in this orb and sphear not sole you are to be Coâ—sul not Dictator the Honourable Aldermen and the right Worshipful Common-Councell have also their shoulders under this burden Be you incouraged to give up your self to publick use and to the interest of this renowned City neither betraying her liberties through cowardize nor hazarding them in rashness And if there should arise cross winds under your government remember that you are Piloâ— 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 Common-wealth swearing drunkenness whoredome 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 Commandement which God committed to parents to masters to governours 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 dye the other will not long survive in any slourishing condition FINIS SVBJECTION 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 Gods 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. Dunstans Church in Fleetstreet 1656. Subjection to Magistrates both Supream and Subordinate The Third Sermon at the Election of the Lord Major of LONDON TITUS 3. 1. Put them in minde to be subject to Principalities and Powers to obey Magistrates c. SUbjection to Civil Magistracie even that which obtained in the world at that time prest upon them of Christian profession with such cogent Arguments as are used by St. Paul Rom. 13. 1 2 c. and by St Peter 1. Epist Cap. 2. vers 13 14 15. doth perspicuously intimate that which Calvin observeth what adoe 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 Magistracie 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 Forreigne 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 alwayes lyars evil beasts idle bellies Whether some particular Reason at that timeindisposed Christians to subjection unto Magistracie 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 enquire but observe that not onely 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 minde 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 minde 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 Common-wealth 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 Scepter of Majesty in the highest the Sword of Magistratical authority in the lower hand be kept in possession of their rights and dues 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 minde and so the second point is No Christian who is by his Christianity municeps Coeli a freeman of Jerusalem hath by his Christianity any priviledge 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 summ'd up under two heads subjection obedience put them in minde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The one of these calls for subjection to
the function or office remember your subordination that you are placed in a lower orbe and therefore what the Higher powers may look for of inferiour 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 c. The other of these calls for obedience to their Laws and Commands and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which though in the notion of the word it signifie to obey Magistrates or Rulers and is so turned in our last English Translation in this place yet is applyed to obedience to God Acts 5. 29 32. or unto our listenings to the perswasions 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 c. 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 distinguisht Subjection relates to the person that is supream 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 our selves to the penalty of the Magistrates infliction without resistance but we dare not we will not perform the command enjoyned 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 then 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 Masters 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 easie 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 orbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 powers those that are Presidents of Provinces who though not in highest orbe of Supremacy are yet in a neerer orbe 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 Emperours meaning by Kings such as was at that time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Soverignty and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Governours the inferiour Officers and Governours under the Supream 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 twelve-pence that word Rom. 13. 4 6 the Ruler is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods Minister to thee for good Gods publick 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 fulness in it self sends from it self founâ—ains and rivers to water all the Continent whither the Sea it self 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 Dictators in their necessities who as one observes did alwayes prosper in their atchievements Cunaeus de Repub. being as I may say Gods Lievtenants 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 Gods 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 publick 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 Jewes and that the form and mode of Government that obtain'd amongst them be re-introduced into other States Kingdoms they may please to consider that even the Iewish 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 Ministers duty to put the people in minde of their obedience to Magistracie you may learn 1 This duty is charged upon the Minister as the publick 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 Ministery with this publick service that the flock may not stand at any mans courtesie 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 Ministery as Demosthenes observed the sheep were required to deliver up their Dogs that wakened them by their batking at the comming of Wolves or Thieves 2 A faithful Ministery is very useful to Civil Magistracie in discharge of this office of putting the people in minde of their subjection to authority for commonly people are querulous and waspishly froward against authority and subjection to mans nature is grievous good service doth the Minister of Gods 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 then 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 dores that gives the Gospel house-room and hospitality in his Territories no though he were a Heathen vae soli wo be to either of them that is alone I know and am sorry that the Pulpit which is the Watch-tower 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 Empericks of the Body Politick 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 alledging 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 Caesars Coine a signe 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 Magistracie 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 it self 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 Nebuchadnezzar 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 Absalom and Sheba c. 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 cōdition if we may but to use it rather v. 21. but shewing that his priviledges though they be great yet are they spirituall and that his outward condition and state is not changed or bettered by becomming 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 wholsome 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 unlawfull commands either of the heathen or Christian Magistrate it may be pleaded in barre Acts 5. 29. We ought to obey God rather then men but it was a spice of that desperate Doctrine of those Pseudochristians the Gnosticks to please their deluded followers and themselves by promising liberty 2 Pet. 2. 19. An egge of the same bird was that fury call yee it or delusion of those Rustick 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 owne scabbard and to level their estates into more plainness and evenness pretending that the sword of civil Authority
'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 passe that the offendour put himself upon conviction then the processe 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 my self do know but yet it is not proved I durst not make a censure but should rather Exuere personam judicis induere personam testis And as Jerome saith Cont Ruffin lib. 2. A single witnesse 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 losse I like well of that of Durand Lib. 4. Dist. â— Qu. 5. §. 7. Aug. in 1 Cor. 5. If any be a brother out of Austine We cannot prohibâ—re à Communione any man but he that either confesses his sinne 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 Common-wealth Justice is necessary but private persons doe not bear the Sword It 's unreasonable that a man laying claime to the Ordinance should at any mans private discretion be denied What inconveniences and mischiefes 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 deliver'd to Satan Hymenaeus and Alexander 1 Tim. 1. 20. For the Pastour is not Dominus but Dispensator Sacramentorum as Alensis saith not the Head of the Sacraments but the Steward And it would goe 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 performe 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 shew anon Seventhly The Church it selfe 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 Arme before they had tried all wayes 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 then punish it and had rather heal him than cut him off And so in the first generall 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 shewed you the truth of this Point in two generall 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 shew you what Use may be made of all this CHAP. XVIII The Vses 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 it self 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 inclose or make several vâ—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 sinfull 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 professour of Christ Are you not pleas'd 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 depresse 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 forbid him the house or table provided by the Master No private Citizen can forbid the priviledge and rights of freedom to his fellow-citizen This is but the exercising of private revenge by the way of Gods publick Ordinance and to prostitute the same to our envy and malice The King said to his servants binde 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 my self or any else should make my Office serve my private spleen neither can any man lose his right upon my supposition or
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