upon the great Matter in Question The Army wherewith you were to Encounter as in it self it was not contemptible so doubtless it did bear it self upon the Reputation of that Check lately given to You in the West God was to be sought unto as the great and only Moderator we could be in no better posture of spirit than to cast up all events with humble resignement of our All up unto God so as to cast yea to cast away our selves upon him If it were out of date as to the Publike as it is not yet it may well serve to the Meridian of any godly man in a doubtful or perplexed condition The Lord continue to set marks of his Favour both upon you and the Cause of his Churches So Prays Your Servant in the Lord Christ RICHARD VINES A Sermon Preached before the Honourable House of Commons upon their Extraordinary day of Humiliation Octob. 22. 1644. 2 Sam. 15. ver 25 26. And the King said unto Zadok the Priest carry back the Ark of God into the City If I shall find favour in the eyes of the Lord he will bring me again and shew me both it and his habitation But if he thus say I have no delight in thee behold here am I let him do to me as seemeth good unto him THe Religious King Jehosaphat hearing that Moab Ammon and Others were in march against him took the alarum and first drew up his people into a posture of Fasting and Prayer 2 Chron. 20. 1 2 3. and the answer from God was present for the Spirit of the Lord came upon a man in the midst of the Congregation v. 14. and he said Hearken ye all Judah and ye Inhabitants of Jerusalem and thou King Jehosaphat Thus saith the Lord unto you Be not afraid nor dismay'd by reason of this great multitude For the Battel is not yours but Gods Ye shall not need to fight in this battel set your selves stand ye still and seè the salvation of the Lord v. 15 16. Had I such a message from God unto you at this time or such as that which Paul deliver'd to them in the Ship with him when they seemed to be at the last cast There shall not a hair fall from the head of any of you Acts. 27. 24. it would be a good Breakfast unto you but such is the case of Godâ— people somtimes that the Prophet being asked Can these Bones live answered O Lord God thou knowest Ezech. 37. 3. and they in Joel 2. 14. were at their quis novit Who knoweth if God will return and repent and leave a blessing behind him As David in this Text was at his If and If. If I shall find favour c. But if he say I delight not in thee c. The Text holds forth unto you the equal temperament and the even poize or posture of a gracious spirit in a doubtful condition He whose heart is steered by such a Compass will ride even in all strait Seas whatsoever I shall but briefly touch the historical part because it hath not much influence into the Text. Absalom had stolen the hearts of Israel into an Insurrection against his Father the Conspiracy was both sudden and strong David being in fear of surprisal resolves to flee from Jerusalem There was a hand of God in this for he had told David before-hand that for the matter of Vriah he would raise up evil against him out of his own house 2 Sam 12. 11. Now it is come to pass The Priests and Levites would go with David bearing the Ark of God But whatsoever superstitious conceit the people had in bringing the Ark of God from Shiloh into the Camp against the Philistines David had none for he had learned by that example that even the Ark might fall into Philistines hands 1 Sam. 4. 3. Therefore he said to Zadok carry back the Ark of God into the City If I shall find favour in the eyes of the Lord he will bring me again and I shall see it and his habitation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Septuagint The Beauty or Comliness oâ— it But if he say thus I delight not in thee Here I am Where you find no discomposure or aestuations of spirit in David no exclaiming against the impiety of his Son or against the unkindness and ingratitude of Israel no cursing of his stars no bitter invectives against male-instruments for these things are but the sludge that is usually cast forth by the overflow of distempered spirits But being of an equilibrious frame of spirit lays himself down at the feet of God whether he please to lift him up or tread upon him and in happy composure of himself comes to an anchor even then when in regard of the event of the storm he is at his if and if There are six things in the text which I might work upon as affording seasonable matter for this time 1. David resolves all into God all events and issues whether they be pro or con for good or evil If I find favour c. but if he say thus c. 2. He makes Gods favour to him the ground of Gods restoring him or bringing him back again If I find savâ—ur in the eyes of the Lord he will bring me back again 3. He casts up the events both wayes not being able to resolve the skales either one way or other If so then thus If so then so 4. Every way he is resolved to be at Gods dispose if the worst come that can come yet saith he Here I am 5. He states his happiness to consist in the fruition of God and of his Ordinances He will bring me again and shew me both his Ark and his habitation 9. His affliction or utter overthrow he expresseth by this phrase Good in Gods eyes Let him do to me that which is good in his eyes Doct. 1 David resolves all events into God whether pro or coâ— for good or evil It could not be but a time of fear and grief unto him had he looked to the clouds that were now thickning against him God was now remembring his former hamous sins and the people were up in armes but he seems not to value or cast up that which made against him So as to overthrow his faith or dependance upon God as it is said of Abraham Râ—m 4 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He considered not His own body being dead c. that is he vied not any improbabilities against God so neither doth David consider things either â— To sink under the reckoning of such things as threatned him The unkindness of his beloved son cap. 16. 11. My son that came out of my bowels The defection of the people from him Cap. 15. ver 13. The hearts of the men of Israel are after Absalom The strength of the conspiracy ver 12. the couspiracy was strong The wisedom and policy of the enemy ver 31. Achiâ—â—pel it among them The suddenesse of the insurrection ver
SERMONS Preached upon several PUBLIKE AND EMINENT OCCASIONS By that Learned Orthodox and Powerful Divine Mr. RICHARD VINES late Minister of the Gospel at Lawrence Jewry LONDON Collected into one Volumne LONDON Printed for Abel Roper at the Sun against Dunstans Church in Fleetstreet 1656. The Titles Occasions and Texts of the Sermons contained in this Book 1. CAleb's Integrity in following the Lord fully preached to the House of Commons on a Fast day on Numb 14. 24. 2. The Imposture of Seducing Teachers Discovered in a Spittle Sermon before the L. Mayor Aldermen c. of the City of London on Eph. 4. 14 15. 3. Magnalia Dei ab aquilone on a Thanks-giving day before both Houses of Parliament on Isaiah 6. 8. 4. The Posture of David's spirit in a doubtful Condition on a Fast day before the House of Commons on 2 Sam. 15. 25 26. 5. The Happiness of Israel on a Thanks-giving day Preached to both Houses of Parliament and the City of London on Deut. 33. 29. 6. The Purifying unclean Hearts and Hands on a Fast day before the House of Commons on James 4. 6. 7. The Herse of the Renowned Robert Earl of Essex Preached at his Funeral on 2 Sam. 3. 38. 8. The Authors Nature and Danger of Heresies on a Fast day before the House of Commons on 2 Pet. 2. 1. 9. 10. 11. Subjection to Magistrates both Supreme and Sub-ordinate in three Sermons at the Elections of the Lord Mayor of the City of London three yeers successively on 1 Pet. 2. 13 14 15 16. 12. Corruption of the Mind described in a Sermon preached at Pauls on 2 Cor. 2. 17. To which is adjoyned Enoch's Walk and Change the Sermon Preached at the Funeral of Mr Vines by M. Thomas Jacomb on Gen. 5. 24. There is also Printed for Abel Roper The Growth and Danger of Heresies a Sermon Preached at a Fast before the House of Commons by Mr. Thomas Hodges on 2 Pet. 2. 2. The Noble Order a Fast Sermon before the House of Lords by M. Daniel Evance on 1 Sam. 2. 30. CALEBS INTEGRITY In following the LORD fully IN A SERMON Preached at Saint MARGARETS Westminster Before the Honourable House of COMMONS at their late solemne and publick Fast Novemb. 30 th 1642. By RICHARD VINES Master of Arts of Magd. Colledge in Cambridge and Minister of the Gospel at Weddington in the County of WARR Et facere pati fortia Christianum est LONDON Printed by R. L. for Abel Roper at the signe of the Sun against St. Dunstans Church in Fleetstreet 1646. HONORATISSIMO GRAVISSIMOQVE SENATUI PARL DOM. COM. HANC SUAM QUALEMCUNQUE CONCIONEM HABITAM APUD EUNDEM IN ECCLESIA SANCTAE MARGARETAE APVD WESTMONASTERIUM SOLENNI MENSTRUORUM JEJUNIORUM DIE NOVEMB ULTIMO ANNO 1642. EX OMNIBUS QUI SACRIS OPERANTUR IN AGRO WARWICENSI MINIMVS D. D. D. RICHARDVS VINES CALEBS INTEGRITY In following the LORD fully OR The Pattern of a godly Man going upon a dangerous service or at a desperate point NUMBERS XIV XXIV But my servant Caleb because hee had another Spirit with him or in him and hath followed me fully Hebr. hath fulfilled after me him will I bring into the Land whereinto he went and his seed shall possesse it THe History whereof this Text is part Verse 1. 9. 11. 22. is a Narrative of one of the murmurings of the Israelites which famous â—â—n of 〈◊〉 is exprest in some variety of style being elswhere called Temptation of God or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 provocation or imbittering of God somtime rebellion which is a sin incident to a people that under promise or in expectation of good from God and yet withall so encountred with temptations and obstructions of their hopes wave after wave that they cannot 〈◊〉 themselves by faith reconcile the promise or tendernesse of God with his present providence and dispensation towards them his footsteps bâ—ing cloudy and his hand heavy where upon their spirits are even by his probationary 〈◊〉 imbittered against him as if hee neither regarded his own truth nor their sufferings And God again is imbittered against them for their unbelief in him their jealousie of him their discontents thought or vented against him for God would not have the people of his Covenant because they are in straits to question his respect to them no though they be between Pharaoh and the Sea at point of perishing But if his present hand make them cry Alas for the day Ier. 30. 7. is great It is even the time of Jacobs trouble and who will not shrink at the first putting his feet into cold water yet to over-believe sence and adde with all but he shall be saved out of it This murmuring was the Tenth the greatest and of the heaviest consequence The Tenth so God himselfe numbers it who as hee keeps a Book of every mans particular sins as the phrase of blotting out imports and whereof every mans conscience is a counter-part so it appeares hence that he keeps an exact account of our Nationall rebellions and provocations Verse 22. They have tempted me 〈◊〉 these ten times The greatest for besides that it is after nine and the repetition of a sinne makes the latter â—o 〈…〉 the greater Ezra 9. 14. Should wee again break thy commandements I say absque hoc their other murmurings arose upon their want of flesh bread water or some dislikes of some particularly oeconomy of God over them This strikes at the root at the throat of all for now being in Paran or at the Mountain of the Amorites Chap. 12. 16. Deut. 1. 20. in the very borders of the Land of their rest ready to put in their sickle to reap the promise made to Abraham so many hundred yeares before They so undervalue and dishonour Gods rest made over by deed of promise unto them long agone and now ready to be given by livery and seisin into their hand that they prefer a slavish life nay a grave in Egypt before such an adventure Would God that we had dyed in Egypt Verse 2. Or would God we had dyed in the Wildernesse any grave would serve their indignation rather then they would put on for this inheritance and haply they thought as wee sometimes doe in like case that this Land being in promise it should have dropt into their mouthes even without their opening them and not have been a Land of conquest as well as promise for so wee fancy that promises must fulfill themselves even though wee be not in capacity of them or contribute not to serve Gods command or providence in the way of reaping them And what was the consequence God was provoked and in his wrath swore an oath exclusive of this people led them off the borders of the Land a forty yeares march in the Wildernesse untill all the Mutineers all above twenty yeares old as their going forth of Egypt fell therein Upon which account not a man of that great people
thou gavest them saviours who saved them out of the hand of their enemies Nehem. 9. 27. As the Scripture calls Magistrates Gods so it calls the vindices or Judges which hee raised up to Israel Saviours but as those are but dii minorum gentium Gods by participation of some spark of his image and authority so are these but subsaviours instrumentall actours so far as they are acted by God the glory of an instrument is none but what redounds to the workman that made it or useth it Cicero taxes Verres for that he found him at Syracuse written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Saviour Hoc quantum est sayth he this is so great a style as cannot be exprest in one Latine word The word Saviour hath no plurall number in an univocall sense Hos 13. 4. Thou shalt have no God but me for there is no Saviour besides me I will not common-place this point This day is text enough to prove the truth of it Let us make particular use thereof 1 To acknowledge God alone The Saviour 2 To rejoyce in him 3 To render to him as to a Saviour To acknowledge him whose finger doe I say or arme rather was made bare in this businesse Remove the thick wood of men the so many thousands out of your eye that you may see God I know wee have as he said prodigia miracula humana prodigies of men for valour wee have seene the chiefe Commander in fight to be as was said of Caesar medius inter imperatorem militem betweene a Commander and a common souldier But who teaches their hands to war and fingers to fight The more of God we see in them the lesse of them let us see in themselves And because the word Saviour will carry it both to deliverance and victory 1 Let us see God in the deliverance What might we have lost by this battle Might not the Religion Liberties Happinesse of two Kingdoms have been shaken would not the enemy have been heightened if yet there be any degrees of ascent left unto such insolency and cruelty that as was said of Tarquin Vel ipsam savitiam fatigasset he would have tyred out cruelty it selfe Would it not have beene the greatest crime to have been godly should not every Aristides have tasted of their ostracisme at the least for no other reason than quia nimium justus He is too good and if any have more cause to consider this than others they are those that have more of Christ in them than others to whom England and Scotland both might have been another Ireland I cannot expresse the consequence God denied the premises or antecedent who is our Deus liberator He hath delivered Hee doth deliver and wee trust also that he will deliver Hee hath delivered from plots from stratagems of dilatory and delusory peace He doth deliver from the sword of a furious enemy and we pray that He will deliver the King unto his loyall Parliament and people 2 Let us acknowledge God in the Victory How long did we lie against a strong City untill God sent a great army to surrender it up into our hands It was relieved that it might be emptied that York might be carried out into the field and taken there Who so is wise and will observe those things even they shall understand the loving kindnes of the Lord Psal 107. 43. Did not the enemy flesht with that successe follows us and seek us out for so God will have it At Edge Hill Newbery and York wee shall be defendants was not there some inclination of the battle at the first against us and some trepidation in divers of our men Is this to be ascribed to the dubiousnesse and uncertainty of war for so Homer calls Mars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an up and downe Iliad ◠or rather did not God take off some of Gideons souldiers They are too many saith he for me to give the Midianites into their hands Judg. 7. 2. Wee have always hitherto found it in experience in all our battails that God removes men from standing in his light and obscures us the more to shew himself do we need this art of God to take off our pride and self-confidence or doth God in goodnesse to us delight to sweeten our victories because gotten by his own hand and will not doe us so much hurt as to let us be our own saviours some use there is to be made of it that God in no battle as yet would suffer men to hide him from us and blessed be his Name for the sight of him in a Victory doth us more good than the Victory it self And yet further to winde up the strings of your prayses see the spirits of the enemy which God hath given into your hands and God hath showne you their spirits in their colours There is a sword reacht from a cloud with Fiat justitia it s well no higher hand reacht out that sword unto them The Oracle with which hee consulted that devised that Motto Fiat justitia was too cunning for him as it was for Craesus when it said magnam pervertet opum vim that he should overthrow a world of wealth for it was indeed his own he lost and so it pleased God the tables should be turned and the Motto should become ours and that it should be sent up to you to whom it belongs as a memorandum Fiat justitia The Crown and Mitre under it shews also that they hold the old principle No Bishop No King that is the lowest interpretation it can bear It is to be feared that the Mitre might in time have crept higher for it is an aspiring thing and the Motto seemes to joyn the Crowne and the Mitre in equipage Nolite tangere Christos meos As for the Crown let Mercy and Truth be the supporters of it for ever Prov. 20. 28. but for Mitres if Histories lye not we may say of them as it is said of some trees that grow not kindly in vicinity to each other the Crown hath never flourished that hath grown too neer the Mitre There is a sword also in one hand threatens to unity a knot in an other haply they meane the Covenant of the Kingdomes but that which is more strange is that this knot did ungird that sword And finally that they may shew their vile esteem of you they call some of you in a picture Dogs barking at a Lion and in the Motto they call you Catilines for that is the English of quousqué tandem abutêre patientia nostra which might have been a proper device if in the Lions place at which we bark not they had set the Fox or the Wolfe and had owned their own character And is this the festivity of their wit or the rage of their spirits whatsoever it be God hath given them check for though upon confidence of successe they did antedate their bells and bonefires yet in a few houres there was nothing of them left in the
parts come to a center of resolution that let God do what he will with your particular persons yet you will serve the Lord as in Ioshua 24. 19. When Joshua had told the people he is a jealous God and a holy he will not forgive your Transgressions and your sins they answered Nay but we will serve the Lord and thereupon he set up a great stone for a witness lest they should afterwards deny God Let us set up such a stone of witness this day that we may not turn away from the Lord our God but ingage our selves to be his people for ever It is not my purpose to weaken the faith of the people of God but to confirm their resolutions nor to give the enemy any occasion to say Now they stagger they mistrust their cause the wilderness hath shut them in No no for whatsoever may become of our carcasses in this wilderness though they may fall therein for our rebellions against and temptations of God yet for certain Israel shall come into the Land of rest for howsoever it be that Gods ways towards us be in the dark yet his promises to the Church are in the cleer light Our dry bones are not too dry to live again by his breath Though he cary Joseph into a prison it is but to advance him Though he thrust Jonas into the Whales belly it is but to save him When the Ship is wrackt and broken and the foundations as the Psalmist saith are destroyed yet edificabâ—o ecclesiam meam will stand good against the very gates of Hell And we may build upon it as a truth that however his works of providence may seem to us not to answer his Word of promise yet all his dispensations towards his Churches are in order to the fulfilling of his Promises and the pangs of his Church are unto life and not unto death I say the pangs or throws of his Church because I conceive that these motions that are in Christendome this renting of States and Kingdomes is in order to some revolutions in the Churches all these conspirations of stormy winds ingruent upon them are not for nothing Doth the plowman plow all the day to sow doth he open and break the clods of his ground when he hath made plain the â—ace thereof doth he not cast in the principal wheat c. Isa 28. 4 God will sow his Churches after his tearing them up by the plow and therefore whatsoever Statsemen and Politicians may aime at it is the Churches interest which the eye of God is upon though they neither know nor intend it As the Scripture taking notice of Augustus his Decree of taxing or enrolling the Empire or Provinces thereof seems to give us the reason and occasion of bringing Joseph and Mary to Bethlehem who were far off the place that Christ might be born according to the Scriptures which was a thing the Emperor never once dreamed of God hath other ends and purposes in these shakings of Kingdomes and Provinces then Politicians and Stasemen have therefore let us not discredit God by unbelief for my Covenant is to me saith he as the waters of Noah that is my purpose to my people to do them good is irreveâ—sible and absolute Isa 54. 10. But then for our particulars Though the waters of Noah return no more to cover the earth yet such a House City Country may be overflowed and swallowed up with water so may our Ark fall into Philistims hands and therefore gather your selves together search your selves Oh Nation even Ye our worthy Senators call your selves to account and examine your selves strictly impartially humbly lest the Babylonish garment and wedge of Gold which causes Israel to fly before the men of Ai be not in any of your Tents search out carnal policy luke warmness towards God Neutrality private ends It s not impossible but that there may be an Absolom a Shemei in your own bowels who if you were brought low would drive you and the Ark of God too into the Wilderness to seek a place Oh let the representative body of the Kingdome keep themselves pure that so if God should please to estimate or measure out unto the Nation according to the representative body of it there may be mercy to it for your sakes To this end have an eye I beseech you upon obstructours and designers which cannot do so much hurt in the enemies Army as in your Counsels Malignity thrust forth into the outward parts of the body is nothing so dangerous as that which lies close and neer to the heart or vitals Speed the hearing of Causes which come before you that men may be dismist to their commands and employments abroad to prevent a vacuum Pity and relieve those that are broken and shipwrackt for the Kingdomes sake have an eye upon your under-Instruments and Officers that they spend you not more honour and reputation by their miscarriages partialities private gain than they bring you in supplies he that flies a sharp Hawk rides hard after her or else the Partridge will be half eaten before he come in And fear not the losing of any party by doing Gods wil and work for God himself should neither give rain nor fair weather if he should please all sorts of men I shall less stick on these things because you were this day before put in mind of them only let me press one thing more namely That you would countenance honest and godly men with places of command and trust With command for they will be firm and valiant a mans valour lies in his conscience and not in his spirit With trust for such a man is like a door with two locks He hath an obligation upon him both to God and you Finally do all that may be to suppress open and crying sins for authority makes it self guilty of those other mens sins which it endeavours not to cut down we in the Ministry must cry them down and you must cut them down or else they become in guilt both ours and yours And let none of us say within our selves we have strength for war for Eccles 11. 9. The battel is not to the strong We have received many marks and tokens of favour from God for Iosh 24. 19. He will consume you after he hath done you good We are the Israel of God to whom pertain the Promises for Josh 7. 8. Israel flies before the Aians We have the Ark of God in the Camp with us for 1 Sam. 4 10 11. The Philistims may take it We fast before the Lord and have a good cause for Iudg. 20. 21. Israel falls in two battels under Benjamin We are not so bad as the enemy that comes against us For it s no trusting to the sins of an enemy The worst bryars or thorns may serve for a rod in the land of God to scourge his own people We are Gods witnesses for Rev. 11. 7. The beast that ascends out of the bottomless pit shall makâ— war
day Ordered by the Lords in Parliament assembled That this House doth give thanks to Mr. Vines for his great pains taken in the Sermon he Preached on the 12th of this instant March in Christs-Church London before the Members of both Houses of Parliament and giving thanks to Almighty God for his blessing to the Parliament for their late good success at Shrewsbury and Waymouth And that the said Mr Vines is hereby desired to Print and Publish his said Sermon which is not to be Printed or Reprinted but by authority under his hand Jo. Browne Cler. Parliament Die Jovis 13. Martii 1644. ORdered by the Commons assembled in Parliament That Mr Sollicitor and Mr Nicholas do from this House return thanks to Mr Arrowsmith and Mr Vines for the great pains they took in the Sermons they Preached at the entreaty of both Houses at Christs-Church yesterday being a day appointed for a publique Thanksgiving and that they do intreat them to Print their Sermons and it is Ordered that none shall presume to Print their Sermons but whom shall be licensed under their hand-writing H. Elsynge Cler. Parl. D. Com. I appoint Abel Roper to Print this Sermon RICHARD VINES THE HAPPINESSE OF ISRAEL As it was set forth In a SERMON Preached to both the Honourable Houses of PARLIAMENT the Lord Major and Aldermen of the City of London being present at Christ Church London upon a Solemn Day of Thanksgiving March 12. 1644. By RICHARD VINES Minister of the Gospel at Weddington in the County of Warwick Published by Order of both Houses The Second Edition EXOD. 15. 11. Who is like to thee O Lord among the Gods LONDON Printed by J. M. for Abel Roper at the Sign of the Sun against Dunstans Church in Fleet-street 1656. To the Right Honourable The LORDS and COMMONS Assembled in Parliament SVch as look upon your successes with an evil eye will not lock upon your Thâ—nksgivings with a good one They will be ready to say Nescitis quid serus vesper praise a fair day at night 'T is no time to call for a plaudite until ye see the end of the last Act. But the Psalmist tells us that Praise is comely and it is good to pay as we receive our Hosanna's now will nothing hinder our Hallelujabs then Why should we not offer up our first-fruits though we cannot as yet cry Harvest home and receive the earnests and pledges of further and fuller mercies with Thanksgiving This day among the rest is worthy to be marked with a white-stone being the memorial of our gaining of Shrewsbury and regaining of VVaymouth The one we did not think of the other we could hardly expect In our low estates and conditions we have usually been happy in God and in this Mountain let the Hand of Isai 25. 10. the Lord rest until all our Praises and solemn Thanksgivings which do as yet run in a lesser channel may empty themselves into and lose all their names in one great Jubilee so praies Your most humble Servant for Christ Richard Vines A SERMON Preached to both Houses of PARLIAMENT at Christs-Church London upon a Solemne day of Thanksgiving March 12. 1644. DEUT. 33. 29. Happy art thou O Israel who is like unto thee O people saved by the Lord the shield of thy help and who is the sword of thy excellency and thine enemies shall be found lyars unto thee and thou shalt tread upon their high places MOses in this Chapter doth prophetically retail out unto the several Tribes their several Blessings and in the close thereof he sums up the body of that people into one total under the name of Israel and their condition under the name of Happiness Thy Happiness O Israel c. In the words we have The happiness of Israel 1. Pronounced 2. Described Pronounced in these words Happy art thou O Israel Who is like unto thee O people Described and that two wayes 1. By the Authour Jehovah who is resembled to weapons of war Defensive The Shield of thy help Offensive The Sword of thy excellency 2. By the parts of it and they are two 1. Salvation or deliverance Saved by the Lord. 2. Victory or Conquest and that 1. Of their enemies Thine enemies shall be found liars unto thee 2. Of their high places Thou shalt tread upon their high places Time will not permit me to take up observations out of every subdivision or part of the Text as it is cut out but I shall cast the Happiness pronounced into the point and the Happiness described into the reasons of that point thus Such are the Happinesses of Israel as do lift them up above all compare with any other people Thy Happinesses O Israel who is like to thee O people That Israel is a people so happy is proved 1. They are saved by the Lord the Shield of their help and who is the Sword of their excellency 2. The enemies of Israel shall be found liars unto her and she shall tread upon their high places Doct. Such are the Happinesses of Israel as do lift them up above all compare with any other people Happines is as much in the singular as in the plural number yet if there be a plurallity of happinesses they do all belong to Israel above all other people every mouth both the mouth of Balaam and the mouth of Moses do pronounce Israel happy All things do co-operate for good unto the Israel of God we say of Bonum a good thing that it is ex causis integris and so of Happiness we may say it is ex bonis integris the mixture of any evil or defect of any proportionable good maimes happiness and makes that it cannot be truly so called and yet there is bonum ex malo good arising out of evil which doth much conduce to the happiness of Israel were there no thorns in the flesh how should we be humbled No Devil how should we be winnowed No Tribulation Distress Persecution Famine Sword how should we be more then Conquerors No Death or Dissolution how shouldwe come to be with Christ The world life death things present things to come all are yours and you are Christs 1 Cor. 3. 22. You will reply that many of these things that are said to be ours do work our good praeter-intentionally and by meer accident which I grant to be true as touching these things themselves but not as to God whose wisedom and power is both much set on work and seen in bringing good out of evil God is such an Artist in working the happiness of his people that he can make use of a crooked toole to do that which can never be done by a streight one Pharaoh his double taks and burdens serve to wean Israel from and out of Egypt so Pharaoh helps to make Moses succesful in the bringing off of Israel Josephs brethren intend no preferment to him or any fulfilling of that Oracle which had said he should be high above his brethren and yet they
hath given into our hands the Keyes of both and hath shut up these two doors and both of them beyond our expectation Shrewesbury was that first Shop where the first great Army was formed against us a good omen there is in it that that place should come into your hands and that without any considerable expence of your blood and which is more that this should be upon the very day of breaking up the Treaty wherein though they were forward in their declaration thereby to serve themselves by such an advantage yet God put out his Declaration before theirs and declared himself much for us and better to the satisfaction of all murmurings and discontents for the want of Peace then any thing could have been said or declared by you For howsoever that the Treaty might have been a Tree of knowledge of good and evil to us all had we took and eaten of the fruit of it yet because it was a tree whose fruit was pleasant to the eye and a Tree to be desired how many might have been tempted to have put all to the hazard by it and for it at least have been much discontent at the uneffectualness thereof had not God put in such a caveat as this against all our quarrellings And for Weymouth who knows but it served to heighten the spirits and the conditions of the other part that they might break with us to their own greater disadvantage and then when that work was serv'd and done God returned it back into our hands again having taken it from us or borrowed it of us for a design of his which when it was accomplisht complisht he gave it back again God had left a little spark alive in Melcombe Melcombe Regis not the less the Kings for this their faithfulness though if I may speak without offence I hope less the Queens It was very much that a little Cock-boat should rescue the Ship and Guns and beat out the Pirats though assisted with field force and recover themselves again and when we thought that quarter might have been well for them then to Conquer and Triumph over the Enemy was a very remarkable hand of God with them and the more that it is to our admiration the more to Gods honor He that is solus in opere let him not have any that may be with him socius in gloria .. We will lay up this Sword in the Tabernacle of the Lord as a Monument that little David prevailed against great Goliah the Lord hath looked upon us in our low estate the season of these mercies makes them the more valuable unto us Vse 2 Let the salvations and victories which we have received from the Lord invite and incourage and oblige us to joyne in with him who is our Shield and Sword It is good for us to be on the right side of the cloud Oh that such seasonable demonstrations of Gods presence power and goodness might put fire into every man We have too much wild-fire of divisions and combustions amongst us already but the fire which I mean is Heavenly fire zeal for God to own him acknowledg and adhere unto him There are two great dividers of us amongst our selves jealousies and Interests I wish they were silenced by self-denyal and that the strength of publick spirit might drain those streams and make their channels drie My Lords and Gentlemen what a God do you lay out your selves for one that will be your Speaker in your Houses and your Shield and Sword in the Field be true to him and he will make your enemies lyars unto you set him on high and he will make you tread on their high places you have a rent and broken Ship to steer and pilot through cross winds and waves Be you one among your selves and then all divisions in Church or Armies will be less formidable Your union would be a precious Pearl while we are hnmbled for our manifold distractions Let us rejoyce in your unity If Moses Caleb and Joshua hold together and be all of one mind the tumultuous Isralites will be the better led on through this wildernes The last and ultimate end which you have covenanted to intend and aime at should give law to all private respects passions interests and rule to all the means that conduce towards it let the ardua regni take place of meum tuum self-denial will make you all one You that are for the Sea and the Field hearken the Sea and the Field call for you It 's seed time now in the Countrey let it be so with you go forth and sow for us the matter of future praises or else we shall have a late Harvest and I beseech you take faithfull Ministers with you If you have no Preachers with you you will have too many The Country savors too much already of the Field doctrine and there is yet another thing which I have to say I know not whether to you or the State or both and that is this That an exchange be made of two hang-byes that have followed some of our Armies I mean Plunder and Free-quarter and that exchange to be for two other that will do you more credit Good pay and good discipline We lose very much by the two former and should gain very much by the two latter we should by this means convince and conquer enemies and take away our own reproach out of their mouths and we should both gain and keep firm our friends unto us and therefore we could not do our selves or the cause better service then to harken to this motion Nor can there be a better time for you to go forth then when the successes which we mention this day do incourage you our praises are your vetiles or forlorn-hope sent forth before hand as they were Iehosaphats 2 Chron. 20. 21. The Psalmist makes this conjunction Ps 149. 6. Let the high praises of God be in their mouth and a two-edged sword in their hand And for you this renowned City you are the Deborah or Mother in this Israel of you that may be said which is in the 12th Chap of Zech. ver 5. The Governours of Iudah shall say in their heart The inhabitants of Jerusalem shall be my strength in the Lord of Hosts their God You are the sinews and strength of the Kingdom and though you be much exhausted and there is but a handful of meal in a barrel and a little oyl in a cruse yet as hard as it was the Prophet put the widow to go and make him a little cake first 1 King 17. 13. it was a great tryal yet she lost nothing by it you have now an occasion and an invitement to stretch forth your abilities to the utmost this warm Sun that shines upon you may open the oyster-shell that is closest shut up Thanksgivings as they inlarge the heart so they open the hand It 's true that we commonly say a man will not adventure all in one bottom that is when
a man stays at land and sends his goods to Sea but if a man ship himself into this cause then why not all his goods and worth for if he survive the storm he hath them If not he doth not need them I have one motion to the honourable Houses and one to this famous City the first is on behalf of the University of Cambridge that some expedient way be found for the easing their Taxes and burdens that Learning may not be starâ—ed Let not the Kingdom want both her eyes to what purpose is it that the University hath a womb to bear if she have no Brests to give suck The second is on behalf of the poor that work-houses may be erected to drain the streets which are so full of indigent and miserable people whose misery is their poverty and idleness is their sin It were a happy work to heal them of both these If every Thanksgiving be attended with some good work of Reformation our God will incourage us by further mercies and we shall further glorifie him by the improvement of them Vse 3 Israel is pronounced and described Happy Then there is hope in the Churches condition though low and despicable The Promises of God will eat their own way through all oppositions and obstructions There is an observation made of three dead persons raised by Christ one in the house Matth. 9. 25. one upon the Beire Luk. 7. 14. one in his grave Iohn 11. 43. and yet all of them brought to liâ—e again This poor Church and Kingdom of ours is in a sad condition Ireland is upon the Beire Germany as it were in the grave and yet there is hope of Resurrection to them all Christ was first brought very low before he was exalted and his body shall imitate or follow the example of their head If God shall proceed still further to weaken us yet when he hath made Iacob a worm he will then make that worm a flail to thresh the Mountains to chaff Isai 41. 14. 15. And so I conclude Happy art thou O Israel c. FINIS THE PURIFYING OF UNCLEAN HEARTS and HANDS OPENED IN A SERMON Preached before the Honourable House of Commons at their solemn Fast January 28. 1645. in Margarets Westminster By RICHARD VINES one of the Assembly of Divines PSAL. 24. 3 4. Who shall ascend into the hill of the Lord and who shall stand in his holy place He that hath clean hands and a pure heart Published by Order of the House of Commons LONDON Printed by R. L. for Abel Roper at the signe of the Sun against St. Dunstans Church in Fleetstreet 1646. Die Mercurii 28 January 1645. ORdered by the Commons assembled in Parliament that Mr. Long and Mr. Holland doe from this house give thanks to Mr. Vines for the great pains he tooke in the Sermon hee preached this day at the intreaty of this House at St. Margarets Westminster it being the day of publike humiliation and to desire him to Print his Sermon And it is Ordered that none shall Priut his Sermon but who shall bee licensed under his hand-writing Henry Elsyng Cler. Parl. Dom. Com. I appoint Abel Roper to print this Sermon Richard Vines To the HONOURABLE HOVSE of COMMONS Assembled in Parliament SVch Auditours who will suffer the word of exhortation Heb. 13. 22. as they encourage the Minister to doe his so they shall be sure to know their duty which is not ordinarily the happinesse of great personages This Sermon was preacht upon one of the dayes of your solemn approach and drawing nigh to God It was no season to present you with fancies dressed in cobweb lawn or thin notions cloathed with ayr The Popish fasts did but change solid meat into sweet meats The subject of the Sermon is cleansing and purifying which as it was necessary by the law before the unclean person might draw nigh to God so it is required of you If thou prepare thine heart and stretch out thy hands towards him If iniquity be in thy hand put it farre away for then shalt thou lift up thy face without spot Iob. 11. 13 14 15. It is a liberty which Ministers claim by vertue of their commission to speake exhort and rebuke with all authority Tit. 2. 15. You that are the tutelar Patrons and assertours of just liberties doe like your selves in countenancing and encouraging this also so shall you have the ministery of the Word always ready to help you to beat your corruptions black and blew which to doe is both the 1 Cor. 9. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duty and beauty of your sackcloth-dayes The Lord who hath said That the pure in heart shall see God Mat. 5. â— And that he that hath clean hands shall be stronger and stronger Job 17. 9. so draw nigh to you in the light of his countenance and strength of his arm that you who have defended Religion from being trampled upon may preserve it from being torne in pieces and see the good of Jerusalem all the dayes of your lives Lo prayes Your servant in Christ Jesus Richard Vines A SERMON PREACHED before the Honourable House of COMMONS upon the day of the Monethly-Fast January 28. 1645. JAMES 4. 8. Draw nigh to God and he will draw nigh to you Cleanse your hands you sinners and purifie your hearts ye double-minded MY worke at this time by agreement is to bring up the rere of this text See M. Caryl his Sermon upon the former part of this text that it may appear to you in a full body you received in the fore-noon the invitation to that which is not only the main duty but also the chief good of man To draw nigh to God And you have I hope tasted of the sweetnesse of that promise which God doth make or the entertainment which he gives to such God will draw nigh to you so the prodigall son arose and came to his father and his father ran and fell on his neck and kissed him The Luk. 15. 20. lost son comes the compassionate father runs God answers his people in a way of retaliation if they draw nigh to him he will draw nigh to them and this drawing nigh of God to us is like the neerer approaches of the sun which by his heat and prolificall influences gives life and beauty to those things that before lay dead and buried shrowded in the winding sheet of the winter snow That part of the text which comes under my hand Cleanse your hands you sinners and purifie your hearts ye double minded contains in it 1. The prohibens or impediment prohibiting this mutuall drawing nigh of you to God of God to you and that is the pollution of your hands the uncleannesse or corruption of your hearts for it is not possible there should be coalition or communion between God and wicked men therefore it s said Psal 18. 26. with the pure thou wilt shew thy self pure and with the froward thou wilt shew thy self
denyed that every member in the body hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his proper office Rom. 12. 4. 5. wherby it may contribute to the good and edification of the whole The word of God that dwells in any ought to diffuse it selfe for the benefit of others in their families relations and conversations The talent which God hath given to every one is to be put forth to use the Samaritan woman may call out her neighbours to Christ and the shepeards may spread abroad what they have heard of him though they be but shepheards and neither priests nor Levites but every starr in his owne orbe or Sphaere a Bellarm. de ecclesia militante diversa est ratio membri instrumenti publici there is a difference betweene a private member of the Church and a publike instrument For all the free-men of this City or corporation are not Aldermen and the edification of the body by ministry and by membership are plainely distinguisht Eph. 4. ver 11. and 16. If every Phaeton that thinkes himselfe able may drive the charriot of the sun no wonder if the world be set on fire I should not doubt to say that as in some cases Omnis homo miles against a suddaine assaulter or invader every man is a souldier so as the case may bee omnis Christianus Evangelista every Christian is an Evangelist as Edesius Frumentius publisht the Gospell to the Indies and the woman to the Iberians as the Ecclesiasticall story Socrates lib. 1. chap. 15. 16. Theod r. lib. 1 chap. 23. reporteth And it is said Acts. 8. 4. those that were dispersed by the persecution against the Church at Ierusalem went every where preaching the word They disseminated the knowledge of Christ to the ignorant Iewes and Hellenists Acts. 11. 20. the circumstance defends the action if it could be proved that these dispersed Christians were private men and that they preacht the word in Ierusalem which Mornay du plessis of the Church ch 11. was a constituted Church before they were scattered thence it would be some thing to the purpose The noble Mornay puts another case that if the sentinells be in a dead sleep any common souldier or man may give the alarum to the City as when the dogs do not barke the geese do save the capitol and yet it remaines good that there is an office in the hands whereof Christ hath lodged the stewardship of the misteries of God the word and sacraments for teaching and baptizing are both put into the same hand It is not a mans able parts which make him the steward of any of your houses but your committing the keyes into his hand Nor abilities but commission which makes an Ambassadour what if a Gibeonite or any other man was able and had the skill to dresse a sacrifice and performe all the outward work thereabout as well as any Priest Must hee therefore take upon him to usurpe the Priests Office I think none will say it No constituted Church either under the Law or Gospel can be denied to have had Officer's appointed for the worke of the Ministry and dispensation of the holy things of God As concerning the Church under the Law who can doubt of it And for the Churches under the Gospel that they should be constituted and founded by Christ and the Apostles who were sent for it s said John 20. 21. As my Father hath sent me so send I you and then that all sending should determine and cease as if Christ had given Apostles Prophets Evangelists but no Pastors and Teachers can enter into no mans head till sense and reason be first gone out of it what else should bee the meaning of those words a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders Rulers Bishops Pastors Governours which are contradistinguisht to the Community of the Church As the Elders and whole Church Acts 15. Rulers and Saints Heb. 13. verse 24. Angells and Churches Revel 1. 20. and the one sort are said to Rule and governe The other enjoyned to submit and obey them Heb. 13. 17. for so doubtlesse Christ hath formed this house of his as other houses are This City as other cities this body or common-wealth as other societies That is to consist of such as govern such as are Governed for otherwise it would be more like a Cyclops den then an ordered family If any shall say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe signifie nothing but one that carries the lanthorne of doctrine or goes before others by good example let him say also that a Master or a father of a family doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Tim. 3. 4. 5. give but a good example to his house as a very servant may doe or that Joseph was set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts. 7. 10. a good example to Egypt and no more The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preach is in the new testament most usually and for the most part appropriated to preaching by office and authority and when the Apostle saith 1. Tim. 2. 12. I permit not a woman to teach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor to exercise authority as the word f Docere est actus potestatis Calvin in locum signifies it is plainely signified that to teach in the Church is an act of authority those then to whom the Apostle commended the oversight of the Church at his farewell Acts. 20. 28. to whom Peter wrote and charged them with the flocke 1. Pet. 5. 1. whom the golden Candlesticks had for their Angells and upon whom that comfortable promise is entaild I will be with you alwayes unto the end of the world Matth. 28. 20. are men in office not indeed called unto Lordship and dominion but to a ministry and stewardship which is to be regulated by that most excellent rule and to that onely end For your edification and not for your destruction 2. Cor. 10. 8. But this office is undermined and pulled downe by piece-meale stone by stone as if a man should say this stone is not essentiall to the house nor this nor that and so pull all downe at last This is a stratagem of the Socinian art It is said that imposition of hands in ordination is but a ceremony or formality and in it selfe a cyphar and being so why may it not be laid aside as well as that ceremony of laying the Bible on the head which is spoken of in the a Concil Carthagin 4. c. 2. counsell of Carthage concerning imposition of hands in the generall this I say that it is not a thing to be slighted as an outward rite incongruous to the spiritualnesse of the Gospell for 't is one of those which the Apostle calls the doctrine of the beginning of Christ and the foundation Heb. 6. 1. 2. and for the particular place it hath in ordination let it first be settled agreed that the ministry being an office or calling hath some way of entrance into it
that have the stamp or mark of authority upon them though the money differ in value yet there is a superscription on the least piece which speaks the same authority the image of Caesar was upon a peny The lower Officers are the Supream his eyes eares hands and therefore in them Magistracy may be wounded be subject saith the Apostle to every ordinance of man whether he be Supream or Governours under him 1 Pet. 2. 13. and it must be to both for the same reason for the Lords sake for conscience sake Rom. 13. The honour of a childe due to his father ther the subjection of a servant to a Master the respect of a wife towards a Husband and so the subjection of a subject to a Magistrate are not paid according to the grandeur of the person of the Superiour but according to the relation in which he stands to thee and me but yet this is not so much considered as it ought to be 2 To encourage the Magistrate what he may justly expect from the people under him while he acts within his sphere and stretches not his commands beyond his place so though he be in lowestorbe yet he hath by office a share and some pittance of authority wherein as Gods Minister for the conservation of the Peace and safety of the body he may expect protection and act boldly though not proudly as not fearing the contempt of lofty spirits but let every lower officer carry in his eye the law of his place for though the zeal of Phineas be highly commended by God in such a case as many men doe not understand the warrant which doubtlesse was unquestionable as also that of Moses in his killing the Egyptian yet ordinarily the subordinate Magistrate shall do well to observe the law of his place and verge of his power so that he himself is like the genus subalternum that is but a private man in respect of that authority which is above and Paramount to the place that he is in and we know that a two pence will go but for a two pence though it have a lawful superscription as a bigger piece 3 To enform the subject that howsoever he may be a greater man in birth estate riches c. then the Magistrate whom he disdainfully overlooks as the Cedar doth the shrub yet that God doth cōmand subjection obedience to the Magistrate both supream and lower not meerly for or according to the length of his sword but for conscience towards God upon whom the despising of his meanest Ministers reflects dishonour and unto whom it is a displeasure as the clipping but of two pēces as to the Prince whose honor is therby taken to be diminished though they be of small value I shall conclude with a word to you that are the Electors of this next years Lord Major know that your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Suffrage is a talent that is put into your hand of which you must give account it was an ancient constitution in the Election of a Bishop Ut non ordo sed meritum crearet Episcopum not seniority or order of course but merit should make a Bishop I know not whom you have in eye let both be if you please and as it was said 1 Sam. 16. 8. Look not upon externals the mans countenance but look unto those seven qualifications as the Hebrews number them which God requires in a Head or Judge Exod. 18. 21. Deut. 1. 15. which are all required as is observed to be found in him that is but one of Triumvirate or but a Captain of Tens how much more in a Lord Major of London And you Sir whom the Lord will honour pray that God would please to inaugurate you into your Government by pouring another spirit on you and the Lord support and guide you to follow the pattern of their wisdom that have broke the Ice before you in this weighty service FINIS The Books following are printed for Abel Roper at the Sun against S. Dunstans Church in Fleetstreet 12 Sermons preached upon several eminent occasions by Mr. Richard Vines Viz. 1 Calebs Integrity A Fast Sermon before the House of Commons on Numb 14 24. 2 The Imposture of Seducing Teachers discovered in a Spittle Sermon before the Lord Major Aldermen c. On Ephes 4. 14 15. 3 Magnalia Dei ab Aquilone A Thanksgiving Sermon before both Houses of Parliament on Isai 63. 8. 4 The posture of Davids spirit in a doubtful Condition a Fast Sermon before the House of Commons on 2 Sam. 15 25 26. 5 The Happiness of Israel A Thanksgiving Sermon before both Houses of Parliament and the City of London on Deut. 33. 29. 6 The purifying unclean Hearts and Hands A Fast Sermon before the House of Commons on James 4. 6. 7 The Hearse of the Renowmed Robert Earl of Essex A Sermon at his Funeral on 2 Sam. 3. 38. 8 The Authors Nature and Danger of Heresie a Fast Sermon before the House of Commons on 2 Col. 2. 1. 9 10 11. Subjection to Magistrates both supream and subordinate in three Sermons preached at the Elections of the Lord Major of the City of London 3 yeers successively on 2 Pet 13. 14 15 16. 12 Corruption of Minde described In a Sermon preached at Pauls on 2 Cor. 2. 17. The Growth and Spreading of Heresie a Fast Sermon before the House of Commons by Mr. Thomas Hodges on 2 Pet. 2. 2. The Noble Order a Fast Sermon before the House of Lords by Mr. Daniel Evance on 1 Sam. 2. 30. A Vindication of the Birth Priviledge or Covenant Holinesse of Beleevers and their Office in the times of the Gospel with the right of Infants to Baptisme by Mr. Thomas Blake in answer to Mr. Tombes Vindiciae Foederis or a Treatise of the Covenant of God entred with mankind in the several kinds and degrees of it by Mr. Thomas Blake The Covenant sealed or a Treatise of the Sacraments of both Covenants Polemicall aod Practicall especially of the Sacraments of the Covenant of Grace by Mr. Thomas Blake Saint Augustines Confessions translated into English illustrated with notes wherein divers Antiquities are explained by Dr. Wats A New A. B. C. or short Catechisme composed according to the Rules and Directions concerning suspension from the Sacrament of the Lords Supper in case of ignorance published for the help of ignorant people by Mr. John Buckley Pastor of Thurlestone in Devon THE CORRUPTION OF MINDE DESCRIBED In a Sermon preached at Pauls the 24. day of June 1655. By RICHARD VINES Preacher of Gods Word at Laurence-Jury London 2 COR. 2. 17. We are not as many which corrupt the Word of God but as of sincerity but as of God speak we in Christ LONDON Printed for Abel Roper at the Sun over against St. Dunstans Church in Fleet-street The Corruption of Minde DESCRIBED 2 Cor. 11. 3. But I fear lest by any meanes as the Serpent beguiled Eve by his subtilty so your mindes should be corrupted
called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a meeting a Congregation It 's Gods Ordinance saith a learned man that the Lords Hildersâ—â— Joh. 4 p. 122. Supper be administred in publick Assemblies How can there be a Communicant without a Communion sed de hoc infra not that the wals of a Church do make it a communion but a meeting of believers 4. Their Passeover was eaten with unlevened bread and sowre or bitter herbs Exod. 12. 8. There are many circumstances and ceremonies found in the Jewish Authors about the searching out of all leven yea with candles at noon-day and an execration of all leven if any should remain unfound and the bitter herbs were in constant use the unlevened bread remembred them what haste they went out of Aegypt in Exod. 12. 34. and the bitter herbs what affliction and bondage they had suffer'd and further they saw not The Apostle interprets leven malice and wickedness unlevened bread sincerity and truth 1 Cor. 5. 8. and so it teaches us how Christ is to be received by us and what manner of persons they must be that apply and receive Jesus Christ They must remember their bondage under sinne not with delight but bitterness and feel the sowr taste of their former wayes as sinners contrite and broken bitter herbs are good sauce for the paschal Lamb sinne felt sets an edge on the stomack as vinegar Christ relishes well to such a soul When thou comest to eat his Supper bring thy own sauce with thee bitter herbs and refresh on thy self the memory of thy old wayes and former lusts that 's the sauce the bread is unleavened bread you cannot eat the Lamb and leaven togegether a secure hypocrite a filthy swine not purged from sinne to think to have Christ and his sinne too to be pardon'd and not purged to be saved and not sanctified Away and never think to eat this Lamb with leaven'd bread come with bitter herbs thou maist contrition for sinne but come not with and in thy sins for that 's eating with leaven'd bread therefore search it out and let thy sinnes be searcht out as with a candle and let them be execrable to thee that God may see thy hatred of them and thy loathing of thy self for them 5. Their Passeover in Aegypt was to be eaten with loyns girded in procinctu shoes on feet and staff in hand and ye shall eat in haste Exod. 12. 11. and therefore standing as ready to be instantly on their march to leave the Land of Aegypt and go to seek their promised countrey which signifies to us that we must receive Christ and his bloud with intention and purpose to leave the dominions of Pharaoh the Kingdom service and bondage of sinne and the Devil and from that hour to set forward towards our heavenly countrey This is that hard Doctrine of the Gospel This makes men neglect refuse Jesus Christ because they cannot part with sinne they will not resolve to quit their former course as he that went away sorrowfull for he had great possessions So we would fain be saved but go away sorrowfull for we have powerfull pleasing and profitable lusts And as it may allude to our Supper Let it teach us to come to the Table of the Lord with staves in our hand and our loyns girded up as men resolving to march and begin a new and holy life Henceforth not to serve sin Rom. 6. 6. But of this I spake before 6. In their Passeover they must rost and eat a whole Lamb and nothing of it must remain till the morning If any did remain it must be burnt with fire Exod. 11. 9 10. the flesh must be eaten not a bone broken Numb 9. 12. This shews that Christ is all meat there is no offal in him there is variety of nourishment for all our uses righteousness and peace and comfort and contentment to fill our capacities relieve temptations pardon and purge away our sins but we must not divide but take him whole his merit and Spirit his salvation and Soveraignty Christ our Way our Truth our Life What an unhappy Doctrine is that of the Papists that takes the bloud from us and will not let the people drink It is as if they should not allow our Passeover to be a whole Lamb and as unhappy they that do not only rent his coat but break his bones by depraving the fundamentals of Gospel-Doctrine and tearing the Creed Article from Article and nothing left untill the morning tels us That in the morning-light of the Gospel all those shadows should be abolisht and disclaimed or as Rivet saith That Sacraments are not Sacraments but in their use and while they are used as the bread and wine after the use are no Sacraments as a mear stone is a boundary in it's place remove it and it is lapis not limes 7. No uncircumcised person might eat the Passeover nor no unclean person that was under an uncleanness Exod. 12. 44 48. Numb 9. 7. where the instance is of some unclean by the dead but it extendeth to other uncleanness leprous or menstruous c. Joseph de bello lib. 7. cap. 17. and yet there was provision made for the unclean that they might keep the Passeover in the second moneth as they did in Hezekiah his Passeover 2 Chron. 30. 13. but for the uncircumcised there was no provision and this sets forth to us two sorts of men that are uncapable of worthy coming to the Lords Supper 1. The uncircumcised that are strangers and foreiners Two sorts uncapable of the Lords Supper to the Church and not initiated by the first Sacrament of Baptism no person of what condition soever that is unbaptized can come to the Supper for he is not entred and admitted into Church-fellowship or Communion by the first Sacrament He is not one of the house or of the fraternity where the Lamb is eaten and out of the house the Passeover must not be carried they that are out of the Church have no right to the priviledges of the Church as they that are no freemen have not the priviledge of the City It was never known in the old Church that an uncircumcised person nor in the Gospel-Church that an unbaptized did partake of either of the Suppers theirs or ours for both of them are second Sacraments not firsts the way to the Table hath ever been by the Font or Laver of washing Of this more hereafter 2. The domesticks that are of the house that are Almost one and twenty hundred thousand all pure Joseph cap. 17. lib. 7. de bello Judaic circumcised Israelites yet if they be at the time of the Passeover unclean they may not eat it was a case came into question thus some were unclean put the case to Moses he respited the decision till he had asked of the Lord and the Lord adjudged it that he should be put off to the Passeover of the second moneth and this tels us by way of allusion that
vertue of his union with Christ himself and communion therefore he comes to eat the very body and drink the very bloud of Christ He comes as a confederate with God to receive the seal or as a Legator to receive a Legacy bequeath'd by Will viz. Christ and remission of sins in Christ for this Cup is the New Covenant or New Testament sealed with Christs bloud He comes as to a festival commemoration where the founder of the feast is remembred with praise and honour Do it in remembrance of me He looks through and beyond the broken bread and wine poured out to a broken body and the shed bloud of Christ He looks at another taking then taking of bread another eating and drinking than of bread and wine viz. the taking to himself and the spiritual and intimate application of Christs body and bloud For he discerns the Lords body and therefore comes as a consecrated person to consecrated elements to broken bread with a broken heart full of affections as the Ordinance is full of mysteries and here is a Communicant suitable to the Ordinance and so Paul who received of the Lord and delivered unto them the institution of Christ hath set to rights both the Ordinance and the Corinthian Communicant CHAP. III. That the Lord Jesus is the Authour of this Sacrament 1 COR. 11. 23. That the Lord Jesus c. I Shall follow the track of the Apostle who goes before me in the two points I am to entreat upon 1. The Nature and Use of this Sacrament 2. The due Preparation of the Communicant Of these in order and with what brevity I can contenting my self to speak in decimo sexto what might be spoken in folio in hope that your proficiency by Mr Anthony Burgess and Mr Love your former most worthy teachers may excuse me the labour of so large a volume The next words I come unto do plainly point out unto us 1. The Author of the institution The Lord Jesus 2. The Time of it The same night in which he was betrayed Doct. 1. The Authour of this Sacrament The Authour of this institution is the Lord Jesus The consent of all the Evangelists that write the History puts this out of all controversie Christ was personally present both celebrating and instituting this Ordinance He is res Sacramenti the thing of the Sacrament and Author Sacramenti the Authour of the Sacrament the feast-maker and the feast Out of this pierced side as Austin alludes there came forth both bloud and water the two Sacraments of the Church He took the bread he blest he brake it he gave it it may well be called the Lords Supper yea the Lord is the Supper This is my body this is my bloud §. 1. First The Lord Jesus is Authour the Mediatour of the new Covenant the Testator of the new Testament appoints the seal of that Covenant and ratifies that Testament with his bloud He is the Lord to whom is committed the Soveraignty and Government of his Church therefore he makes Officers Laws and Ordinances The Lords day and the Lords Supper are particularly in Scripture called by Rev. 1. 10. 1 Cor. 11. his name The Lords The Lords day ex illius resurrectione festivitatem suam habere coepit took its festivity Epist 119. from his Resurrection as Austin The Lords Supper is the memorial of his death so his death and resurrection a Supper and a day to memorize them As he is Lord so his Laws binde whatsoever they be though Abraham be commanded to kill his sonne for the Laws of God have not their obligation from the quality of the Law but from the authority of the Lord the Law-giver As he is Jesus a Saviour so his Laws are benefits and liberties tending to salvation as the Laws of your City are freedoms and your freedoms laws so you obey them â—s Laws enjoy them as freedoms they are our benefit and our duty His invitation is to a Supper it 's the invitation of a Lord it 's the Supper of a Saviour §. 2. Secondly There must be institution of a Sacrament The elements are cyphers till the institution make them figures Institution is as necessary to a Sacrament as superscription is to money for it is created 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of things that did not appear Sacraments are of that rank of things Quae nihil sunt sine institutione saith Chamier they were bread and wine Chamier de Euchar. l. 7. c. 10 indeed before but they were nothing to that relation which Christ put upon them a seal of a thousand a year is made of a peny-worth of wax What was a piece of brasse to the healing of a mortal sting Nothing till God put an use upon it that all that lookt to it being bitten should be healed §. 3. Thirdly There must be a divine institution to make a Sacrament The Legatee doth not seal the will but the Testatour the Granter seals the Deed not the Grantee the Delinquent seals not the pardon but the Keeper of the seal Sola divina institutio facit Sacramentum Montac origin part 1. pag. 73. saith a learned man Take that away and it ceaseth to be a Sacrament The Supream Power only can coyn money in other its capital All the whole Church together cannot make a Sacrament then it should be the Churches Supper not the Lords and it is theirs to eat but not to make Ejus est signa Synopsis de coena §. 7. gratiae addere cujus est gratiamtribuere He may adde the signs of grace that can give the grace There is a four-fold word requisite to a Sacrament 1. A word of institution which appoints the matter and form 2. A word of Sanctification or blessing to set them apart from common use 3. A word of Promise of some good to the Communicant and so we have here a promise of the Lords body and bloud The promises of Sacraments as is well observed by the Centuriators are vestitae Centurâ—mag ceâ—t 1. promissâ—ones cloathed promises He that believes shall be saved is a naked promise He that eats this bread c. shall have Christ as a cloathed promise 4. A word of Command as we have the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Buckler Prâ—t evidence in Baptism so hoc facite here as a learned man Let the Word be added to the Element and you have a Sacrament Austin §. 4. Fourthly It 's the institution that gives the nature and efficacy to a Sacrament He that mints the money sets the value and price upon it A Sacrament is an outward and visible signe but it is not a natural but a voluntary sign nor yet a bare signe as the picture of Hercules is a signe of Hercules and no more we must not make the Sacraments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 empty names empty figures empty representations that resemble and signifie something and no more as the Sacrament was a crucifix and the Supper painted
after their separation from Aegypt but this separation is moral or foederal God cals them propounds the terms of his Covenant they professedly submit and acâ—ept Exod. 19. 5 8. and now they are separate set apart sanctified by dedication unto God and his service and are called no more Heathens Infidels but Saints Gods people believers Christians or the like §. 3. Secondly All that are thus separated by their professed submission unto and acceptance of the Covenant are not true members of Christ or of his body All the people when God did but generally propound a Covenant to them professed with open voice their yeeldance and the Lord acquiesced in it Exod. 19. 5 8 9. and the same people when they heard the particular Laws of that Covenant profest again they would do them Exod. 24. 3. and so it became as we say Done and done on both sides and yet he that should affirm all these though newly baptized to be truly regenerate were very wide of the truth for there are many reputative members that are in the visible Society and fellowship of the Church and it's Ordinances that are but Jews outwardly and they are saith the Apostle no Jews and yet they are circumcised and eat the Passeover and communicate in Ordinances and if we will not be captious in words are true members of the visible Society yet no members of Christs mystical Body nor yet can they be dispossest by us of their right unto Ordinances for we have no judgement of their spiritual and inward Estates nor any Command nor any Rule to dispossesse them nor any example of God himself who lets the corn and chaff lie together in area and separates them locally in horreo as Austin speaks and this body howsoever consisting of members heterogeneall yet being taken together in grosse or in the lump hath very sublime and honourable compellation both in the Old Testament A holy Nation a Exod. 19. 5 6 c. Kingdom of Priests Gods special treasure and in the New The Kingdom of God the Kingdom of Heaven Mat. 25. 1. for so the Gospel net that contains both good and bad is called and so the whole knot of wise and foolish Virgins and yet it 's plain that in this Kingdom there are children that are to be cast out and scandalous persons for Doctrine and them that work iniquity for Practice that are to be gathered out at last Mat. 13. 41. §. 4. Thirdly Whereupon we grant That it 's rare and hard to finde a visible Church in any Age or time that was without corruption or mixture of good and bad in it They that talk of purity of Churches may more easily finde in the world a body that hath never a frecken or spot than a Church without corruption and yet both a body and a Church be beautifull for all that The Scripture gives us a perfect delineation of the Church as it ought to be in Rules of faith and holinesse but yet shews us plainly that it being Gods pleasure that the Net should gather both good and bad and the servants inviting to the marriage did bring in both good and bad it must needs be consequent that many of those that are called are not chosen That all that are of Israel are not Israel Had not this mixture served more to Gods glory even the glory of his inwardly discriminating grace it is likely it had not been So that as they say of the Hebrew Greek Latine these Languages may be pure in books but hardly to be found purely spoken by any Nation now in the world so are the rules of faith and life pure and perfect in the Word and yet not so perfectly observed by the visible Church And if a man suppose that a number or Colony of really holy persons might be pickt out of the Churches and embody themselves into a Church Are they sure this would be answerable to their fancy Did not the Donatists dream so of themselves And what may one think of their children in time Doth not the purest seed we sow come up with straw and chaff If they hold Communion with the visible Church Is it not all one If they do not Is it not worse and more clearly without warrant §. 5. The Church may be corrupted many wayes in Doctrine Ordinances Worship and this I account the worst because it is the corruption of the best as the corruption of bloud that runnes thorow all the body the poisoning of Springs and Rivers that run thorow a Nation is worse than a sore finger in the body or a ground of thistles in the Nation and there are degrees of this corruption the Doctrine in some remote points hay and stubble upon the foundation the Worship in some rituals or rites of mens invention or custom How many Scripture Churches do ye finde thus corrupted and yet no Separation of Christ from the Jewish Church nor any commanded to the godly of Corinth in the Provinces of Galatia or those of Asia in the Revelation I must in such case avoid the corruption hold the Communion Hear them in Moses chair and yet beware of their leaven but if corruptions invade the fundamentals the foundation of Doctrine is destroyed the worship is become idolatrous the leprosie is gotten into the wals and substance of the house and which is above all If the Church impose such Laws of their Communion as there is necessity of doing or approving things unlawfull or I am ruin'd and undone then must I either break with God or men and in that case Come out of Babylon The Churches of Protestants so separated from them of Rome it was a necessary and just Separation the Lawes of their Communion were ruinous to the soul if we hold it to the body and life if we held it not § 6. In summe then and in conclusion of this part about Doctrine or Worship which is but upon the bie to the Question If a corrupt Church as Israel was have their Ordinances according to the patern in the Mount If it may be said as Peter to Christ John 6. 68. when some Disciples separated themselves Thou hast the words of eternal life If as Christ said in matter of Worship John 4. Salvation is of the Jews than as he said Whether shall we go Why do we separate And yet I would not be mistaken by the simplest man as if I accounted it separation if a Christian hear a Sermon or receive the Sacrament in another Congregation For he that takes a meal at another Table doth not thereby separate from his own house or if a Christian at liberty to dispose his dwelling shall remove and sit down under more fruitfull Ordinances I account not this secession a Separation no more than if being sickly and having not health in the City he remove his seat into the Countrey for purer air because in so doing he removes from the City but renounces not his freedom therein nor disclaims in like
strong hand if we take not off the head of it and cast it over the wall to prevent his indignation and yet we have marvellous mercies too if we had eies to see thé God hath evidently shown that he is in our burning-bush we had otherwise been in ashes by this time and so wee are like the flint between the hard hammer and the soft pillow and have cause of the best kind of humiliation which is to love and weep as that woman did if we be not battered into the mould why are wee not melted that wee may run into it and let these humiliations be continued in their vigour that frequency beget no formality for the valley of Achor is given to us for a door of hope Hosea 2. 15. Use 3. Let it set an edge upon you to fulfill after the Lord. 1 When he goes before you that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 When he flyes from you that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 When the Lord goes before you and invites you yet after him by making the track of his feet evident we must not sit still when his Cloud ariseth to move forward it 's safe to march after it and surely if God be to be seen 1 In nicks of time Tanquam à machina 2 In working or creating good out of evill hope out despaire furtherances out of oppositions c. 3 In seasonably discoveries of Clouds while they were but like a mans hand 4 In ministring or suggesting timely antidotes or preventions 5 In entangling the Spiders in their own web or bringing down enemies by their own hands 6 In drawing hopefull blessings on upon their way above our first thoughts or ayme as he drew on Luther whetted by importunity of Adversaries then is God gone out before us wee may see his footsteps in all these ways therefore follow him 2 When he flyes from you yet then follow him fully Doth he hide his face delay to heare lengthen our danger are things in worse state with us since Moses came are Treaties abortive Fasts imprevalent c. let us not turn back and say This evill is from the Lord why should we wait upon him any longer There is reason that God should be sharp wee have inveterate stains to be washt out which will hardly be got out untill the cloth be almost rub'd to pieces Christ came with a shaking of the Heavens and Earth and all the Nations Hag. 6. 7. after such concussions The desire of all Nations shall come nor did Christ rise out of his grave without an Earth-quake cum duplicantur lateres venit Moses for how could mercies be wonders if straits were not wondrous though obstructions be obstinate yet Christ will come in to his people even when the doores are shut presently after Marahs bitter waters God brought Israel to Elim where they had twelve Wels of water and threescore and ten Palm-trees Exod. 15. 27. God hides himself to be sought delayeth to be importuned flyes from us to be followed I will add but a word or two of encouragement 1 To all 2 To you our Honourable Senatours 1 That which I shall say to all is this that if we fulfill after the Lord wee shall cut shorter our travails and troubles so had this people done if they had followed the Lord fully at this time wee lengthen our miseries by shortning of our duties and the Lord keeps aloof from us because wee lye aloofe from him God is disabled from doing great works among us by our distrust He could do no great works among them because of their unbelief sayth the Text Or admit we be long holden off our happiness as Caleb was kept out of his promised inheritance forty yeers yet shall Gods promises fill our laps at last the longer day God takes to make payment the more he gives us at the last If he come not to heal Lazarus while he is alive we shall lose nothing by it for he will come to raise him when he is dead therefore let us follow him fully both by prayer and all possible contributions to his work and cause and Gospel what if we have not an eare-ring left so that the Tabernaele have it water wee see puts it selfe to extremities and contrary to particular nature rises upward ad prohibendum vacuum to prevent a fraction in the universe who is likely to save his own Cabbin when the Ship founders but it may be the work sticks and it may be at thee why is not thy shoulder at the wheele when the Cart is stalled though Israel stick at first in Egypt yet they went out at length with the Egyptians leave and not a dog as the Text saith moved his tongue against Exod. 11. 7. them 2 To you of Senatorian order be you encouraged to follow the Lord fully and let not the Luminaries of the highest Orbe beslowest of motion you have need of encouragements that you may scatter the obloquies the scandalls suspitions jealousies had of you and endure the contradiction of such as are affraid to be healed In the Universities they complain their Muses lye a dying O let it never be by or under your hand but onely teach them as of old they were feigned so now really to frequent and be Mistresses of purer fountains Some cry out that Religion will be changed and thar there will be an alteration thereof If this Objection arise from this that the Ceremonies and usages hitherto offensive and burdensome are likely to be abolisht what can be said more against them for it is not time to cast them out the rather because they are accounted such immoveables that to remove them is to commit waste upon the very freehold it self It 's time to break the brazen Serpent to call it Nehushtan a piece of brasle when it 's idolized or if rather the quarrell arise from that pure administration of Ordinances of worship which is desired is it not as void of reason for shall perfective alterations be accounted destructive doth the changing of the Tabernacle into a Temple wherein are ten Candlesticks for one and more setledness and beauty imply any change of Religion Others finde out as many Religions as wee have Articles of Doctrine nine and thirty and upbraid us with Sects and Schismes c. which truly are our misery and fill us with scandals shame and sorrow yet this I may say that if every severall or new opinion makes a new Religion then wee have more then so many If not then doubtlesse wee have fewer but whatsoever it be it is but a fond thing to say there will be no building because the timber stone materials lye yet in confused heaps I beseech you to set on work hewers in the Mountains and stone-squarers to prepare 2 King 5. â—5 1â— timber and stones to build the Temple that our Ierusalem may at length be a City compact together and at unity in it self And as for all aspersions and reflections
upon you follow the Lord fully and as the ecclipsed Moon by keeping her motion wades out of the shadow and recovers her splendour so shall you For every Isa 54. 17. tongue that shall rise in judgment against thee thou shalt condemne and this is the heritage of the servants of the Lord. For the confirming of you in following after the Lord I might put you in mind what Gods people have done for God in pressing extremities Namely 1 Doing that which saving the pressing case it might be questioned whether they ought an instance whereof we have in Phineas Numb 25. 13. who by an act of zeal turned away the neer approching wrath from Israel and made an attonement for them by such a sacrifice as it 's doubted by what warrant hee offered it up I meane the execution of Delinquents and yet is justified and highly extolled by God for it And so Esther in a time of Esther 4. 16. extremity put her self to do that which was not according to the Law to draw forth her people out of destined destruction nor do I know how she could have answered it to God if her particular observation of that humane Law had forbidden her the rescueand preservation of a whole Nation of Gods people and yet the Law she broke was capitall as she saith Verse 11. and therefore she goes on with this resolution If I perish I perish whereby it appears shee could in this case have comfortably perisht in the breach of that known Law 2 Standing to it so as it might be questioned whether it was needfull and it is the case of Daniel Chap. 6. 10. whos 's keeping his thrice a day devotions and opening his windows towards Jerusalem not abating of the nuÌ„ber of his Prayers nor performing them in a more concealed maÌ„ner to have avoided the malice of his accusers for one Moneths time for no longer was the Interdict to last may seem more then needs yet hee did not budge a jot nor abate a circumstance because he saw his Religion was stricken at and his sincerity put to the tryall which he was resolved to mayntain with as I may so speak a holy obstinacy whatsoever came on it I do not urge these examples to precipitate any man unto rashnesse especially in cases not thus circumstanciated but to shew how fully they went after the Lord in that wherein carnall wisdome might and would have found sundry specious elusions to have evaded the duty I shall resume the exhortation in a few words as touching your advancing and setling Gods interest and then hee will settle yours Hee took out of all the Cities 2 Chron. 14. 5. saith the Text the high places and Images and the kingdom was quiet before him If you will build God a house he will make you an house as it was said to David labour ye therefore to set up the Evangelicall worship and regiment of Christ so as there may not be one howbeit 2 Chron. 20. 33 if possible as there was in that of Asa Howbeit the high places were not taken away which work we shall bring to best perfection if we adhere to the Word of God and print after such an originall as went before all editions of errour not that I would tye any man to such examples customes constitutions of the Word as were meerly occasionall in their both rise and use and respective to times then being for what would that differ from a superstitious valuing of the brazen Serpent after the use of it was out because it once had institution of God but of this point no more now My businesse is to excite you to follow the Cloud and the Rock shall follow you let Seedsmen be sent forth into all our fields that the people may be taken by the conscience and not only conformed by Law for the strength and continuance of a Reformation lyes not all in the Magistrate but in this that the people receive the truth into them and among them who otherwise will be but as Hens in a coop always boaking to get out which was the reason that they were so up and down in Judah according as they had remisse or religious Princes and by this means also shall Popery be profligate and Papists converted a little better then meerly by oath of Supremacy and Allegiance which breed such a generation as is contrary to rule of Philosophy which is Generatio unius est corruptio alterius whereas these new Protestants are Papists still Finally If there be some crosse springs in the locke some prophesie may lye against our present hopes for God hath his arcana Imperii or if necessity of times unripenesse of the people shall retard the work so as it shall be said so many years was this Temple in building yet I say to you as the Lord to David 2 Chron. 6. 8. Thou didst well that it was in thine heart and let but a right spirit namely a spirit of adherence unto and acquiessence in God carry you on to fulfill after him and then though Caleb through the peoples rebellion wander in the wildernesse forty yeers and be kept off his promised reward yet hee shall come into possession thereof at last and his seed shall inherit it and so I should come to that which remayns in the words as namely That Doct. 2 To follow the Lord fully proceeds from another spirit than the unbelieving Israelites are acted with all and this spirit of Caleb was cleerly that which the Apostle calls a spirit of Faith in closing with and cleaving unto God alone I cannot particularly handle this point only be bold to cast in a word or two towards the setting of the byas right way else a man may run and never obtain If wee would have the hand of the Diall to point and goe right without the wheels and poyses must be right within and we must not onely look at the work wee have to do but also to the principle within us that it be a right spirit for there is no question but that a man of no filiall disposition towards God may be Gods tool or instrument or if ye will Gods servant to performe such or such a service right in Gods sight I shall not need to shew how far a man may goe and what adventure hee may make in a good cause upon other reasons principles and motives than proceed from a Gospel spirit Cyrus proclaims liberty to the Church 2 Chron. 36. 22. yet was he a man that knew not the Lord. I doâ—bt not but a Protestant upon a dogmaticall faith or beliefe of his tenets and principles might among Papists die upon them and yet come far short of salvation how far would the name of Abraham or Moses have carried a Jew even a Jew in letter Martyrdom is no merit Let every man therefore take heed to his spirit that hee Mal. 2. 16. deal not treacherously for howsoever your good service perishes not to the Church or