Receiving c. §. 1. I Now proceed to handle this point That this Bread may be eaten and this Cup of the Lord may be drunk worthily It is the highest grace that the eternal God should admit sinfull dust and ashes to be his consederates that from his Altar he should furnish a Table for them and feed them with that flesh and bloud which is offer'd up unto himself a Sacrifice Ephes 5. 1. for a sweet smelling savour that he should account them to eat and drink worthily who account not themselves worthy to eat and drink Merit and worthinesse have both their due place merit belongs to the Sacrifice Christ Jesus worthinesse to the Communicant who eats and drinks in such manner as becomes the nature and is answerable to the use and end of this Ordinance I shall come up to the manner of receiving worthily by certain orderly steps As §. 2 §. 2. Of Preparation to this Sacrament 1. There is a certain peculiar preparation due to the celebration of this Ordinance for where the manner is so contrary as worthily and unworthily and the effect of the Ordinance much depending upon the manner of receiving it and the benefit so great as communion of Christs body the danger no lesse than of condemnation reason will tell us that there is a preparation requisite that the fruit may be of the Tree of Life and not of the Tree of knowledge of good and evil Eat and die It 's either too much blindnesse or boldnesse to rush upon this Ordinance without preparation Nature induceth not a new form without preparing the matter Art as it helps so it imitates nature else that which is medicinal may be mortal Our Saviour did not only use but honour preparations when he fasted and pray'd in order to his great work To the Passeover there belong'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a solemn preparation the Lamb was taken up on the tenth day the leaven was enquired after and purged out which if they have now no obligation yet they have a meaning and you use to have Sermons for preparation which are but preparatives to preparation they do but light the candle but you must as that woman Luk. 15. 8. Sweep the house and seek diligently else Sermon-preparation may as I fear it often doth go without soul preparation That word vers 28. And so let him eat Gerard. dâ— Sac. Caena c. 23. tels us plainly that somewhat must go before The Papists distinguish of preparation sufficient and probable but that which is probable may be insufficient and so no man be certain that he comes worthily A fit dispute for such as would have meritorious preparations so much sanctity as indeed needs no Sacrament which therefore they say takes away onely venial sinnes I would not bring so much to the Sacrament as to look for little from it Those that came to the Passeover 2 Chron. 30. 18. wanted the Sanctuary purification yet they prepared their hearts to seek God The good Lord pardon saith Hezckiah Here was a preparation with a Dominus misereatur The good Lord pardon I look for no preparation that shall not stand in need of mercy If I see so much in my self as makes my self empty and that emptinesse doth make me a thirst for Christ then I shall not dispute my preparation but deny my worthinesse and yet come §. 3 §. 3. Of the outward manner of Receiving 2. These words worthily and unworthily as I have often said expresse the manner of our receiving this Sacrament and that manner is either outward or inward The outward manner is either duly to observe the outward Rites that are prescribed without mutilation or addition whereby the face of the Ordinance is defaced and looks not like it self or which I intend such decent outward behaviour as is suitable to the holinesse and reverence of the Ordinance and if I be not deceived the Apostle in this place taxes the rudenesse and irreverence of the visible carriage or rather miscarriage of the Corinthians in the handling or celebration thereof and therefore expostulates with them vers 22. Have ye not houses to eat and drink in Doth that freedom of behaviour become the Congregation which you use at your own Tables Is quaffing and jollity a becoming deportment Is it not scandalous and offensive to use that liberty here which is rather fit for an Ordinary or a Tavern Let me speak freely to you we have almost lost that reverence devotion gravity decency which formerly and anciently adoâ—ned the publick Ordinances and Administrations and our experience may teach us that while we decline the extream of curiosity superstition pomp and starelinesse we incline to the other of irreverence profanenesse loosnesse sordidnesse While we talk of worshipping God in Spirit and Truth we exempt our bodies from adoration and both forget that our bodies are part of Christs purchase and the Rule that is infer'd thereupon Glorifie therefore God in your body and in your spirit 1 Cor. 6. 20. For doe we not prophane our eyes by wandring our tongues by talking our faces by laughing and the Ordinance of God by all I would there were not cause to wish that our publick meetings had more composednesse of outward behaviour but when sometimes and in some places the Pulpit looks like a stage and the house of prayer like a play-house we may justly fear least a Corinthian rudenesse come up to the Lords Table also and think it needfull to reprove such lightnesse as is offensive to serious devotion or common gravity The Moralist his Rule to remedy lightnesse of carriage is to set Socrates or some grave man before your eyes for the rudenesse of the Scene was shamed and bridled by the presence of Cato We have a better rule set God before you with whom we have to do who hath also promised to be in the mids of two or three that are congregated in his name Consider that the Angels are Spectâ—tours and Guardians of your Assemblies for that I take to be the plainest sense of that saying of the Apostle 1 Cor. 11. 10. and that other phrase vers 9. of discerning the body of the Lord doth denote not onely a knowing that the Lords body is represented by the bread as it is commonly interpreted but such a minding of the body of Christ here represented and exhibited to our faith or may produce a difference of our behaviour and carriage in the use of this Ordinance from that which we use in eating of common bread wherein men otherwise-knowing as these Corinthians might fail and be defective In short because a loose carriage is ordinarily an argument of a loose spirit therefore I have said this to compose the outward behaviour of Communicants to a sutable comelinesse and decency in the use of holy Ordinances Hoc agite is the old word §. 4 §. 4. What is requisite to make a man fit for the Sacrament 3. By having those graces which are to be exercised and
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
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
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
against them and shall overcome and kill them In a word the axe that cuts down the tree is hafted with the wood of the same tree the enemies power over us lies in our own sins And so much for this Point Doct. 4 David is resolved to be every way at Gods dispose Here am I. A happy fraâ—e of spirit it is to be able to perish and resign our selves up to God for such a man shall be always in possession of himself out of the gun-shot of all storms and tempests steeled with courage and resolution and however he be tossed too and fro up and down yet shall always light upon his feet If Cannae bring Hannibal to the very walls of Rome If wave rise after wave if Pillars be shaken if rotten Boughs fall off the Tree with winds if Alsolom stir Israel be up Shimei curse yet he is at this Point Here I am I have not much to say upon this Point This is the sum Do your duty and perish in it Si fractus illabatur orbis Conscience of sincerity and uprightness of heart in duty will make a man sing Ecce ego Here am I. Middle region men and lower Region must be tossed and weather-beaten they live and have their treasure where winds and clouds and waves come but he is in the Serene and above all these whose hope the Lord is you may be sooner killed then hurt and if God should deliver you up to the enemy and bring in difficult times be sure that there is few of them that hate you now but would be ready to write upon the statue of each one of you that lives and dies faithful utinam viveres or if such days should come that men shall be afraid to name your names or own your worth yet as it was said of the Pictures of those Patriots that durst not come forth and appear in after times Eo magis fulgebant quià non viseban ur they shined the more because they were not to be seen Be true to God to his truth it will save you but if there be any of you that come in and adhere to God and his Cause only for shelter and safety that is not thank-worthy with God no man thanks another for being driven into his house to stand dry in a showr That you may be able to say Here I am when God shal please to declare that he hath no delight in you these things are requisite 1. To have a good conscience on your side that will feast you within doors even when the hailstones rattle upon the tiles of the house you know what Luther said when he was convented before the Emperor at Wormes No winds shake the earth but those within it If you be in a good cause that is not all for hypocrisie and base ends will more pull you down than the goodness of the cause will lift you up It 's a tirrible thing to be hem'd in by the wrath of God on one side and the galling of a guilty conscience on the other side He that dare not face his own conscience must needs fly from the presence and sight of God he cannot say Hâ—re I am 2. A submissive faith to trust God and leave your selves in his hand accepting the punishment of your iniquity with silence and justification of God lying down as patiently under his knife as Isaac under Abrahams 3. Acquaintance with God so as to lay up your lives with Christ in God having tasted his goodness to you in former experiences such a man may be killed all but the head but that 's above the reach of any enemy and though he be forsaken yet he carries my God my God with him from the cross to his grave David states his happiness to consist in the fruition of God and his ordinances He will bring me again and shew me his Ark and the habitation of it He saith not he will bring me to my house again to my Concubines which are left behind but he will shew me his Habitation The Ark and the Temple were the things that he accounted worth the enjoying and here you may observe what a godly heart looks at not revenues and trading but Gods Ark and habitation The Romane Hâ—storians observe how the first seven Kings did contribute to the State of Rome Romulus the first gave it esse then Pompilius the next brought in the sacra Religion is indeed the very keel of the ship The main work we have to do is to settle it and it 's our greatest wages to see it establisht it will pay us for all our layings out Vse Let the same mind be in you as was at this time in David account it your happines and the most lively mark of Gods favour to you if he shall bring you again and shew unto you his Ark and his Habitation for therein lies the glory of Israel I would the Reformation did not lie under an ill report with many amongst us God would not bring the Isralites into Canaan whilst it was under an ill report with them by reason of the spies who undervalued it It may cost us a longer march in this wilderness if we look upon it with a scornful eye and yet the prejudices against it and the aspersions cast upon them whom you have set on work to be hewers in the Mountains to prepare the materials of the Temple are many and I fear the reason is because nothing that is one can please except it be a quodlibit a grand sallet it will not fit such variety of pallates as are amongst us I pray God such a birth may be brought forth as that there may remain no divisions or separation from us in conscience but only in pride and affected singularity there is the lesse regard to be had of such as are resolved aforehand not to be fixed in the same or be with us but like the erratick stars must each one have an oabe to himself If any mans conscience lie as I may so say in his fancy then to give liberty to that would be nothing else but to give him leave to be mad David expresses his sufferings yea his utmost sufferings by the phrase Good in Gods eyes If he say thus I delight not in thee Here I am let him do that is good in his eyes He might feel it evil but if it be good in Gods eyes he yields to it and so let our hearts be humbled and framed in expectation of Gods hand to us at this time that we may kiss the rod and say with old Eli when he heard the fall of his house It is the Lord let him do what seemeth him good 1 Sam. 3. 18. We know not what Promises or Prophesies God hath given forth to his Church in his Word to be served and fulfilled by or upon our ruins If God please not to honour himself by our labours let him honour himself by our ashes FINIS Die Veneris 14. Martii 1644. IT is this
day Ordered by the Lords in Parliament assembled That this House doth give thanks to Mr. Vines for his great pains taken in the Sermon he Preached on the 12th of this instant March in Christs-Church London before the Members of both Houses of Parliament and giving thanks to Almighty God for his blessing to the Parliament for their late good success at Shrewsbury and Waymouth And that the said Mr Vines is hereby desired to Print and Publish his said Sermon which is not to be Printed or Reprinted but by authority under his hand Jo. Browne Cler. Parliament Die Jovis 13. Martii 1644. ORdered by the Commons assembled in Parliament That Mr 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
then had we plenty of victuals and were well and saw no evil He would seem to speak a Paradox that should say It 's better as we are then as we were Oh that there was not this error in our hearts Oh that we did know his ways For I was grieved saith God with that generation and said They do always erre in Heb. 3. 10. their hearts and they have not known my ways that is they consider not my dispensations towards them for good in bringing them out of Egypt and in this wilderness our condition in Egypt being considered might justly make our wilderness a happiness to us especially if we remember that God having brought them once out did not again bring them back into it Israel returns back no more though many of the carnal mutineers desired it The Churches may be pursued and warred against by the enemy that enslâ—ved them the witnesses may suffer under the tyranny and power of the beast but they shall no more return into captivity to her sit down by her flesh-pots or to be under her tasks 3. Israel is happy in the Wilderness because they have therein the Covenant renewed the Tables thereof are given to them the Tabernacle is set up the Ordinances are instituted and appointed Religion is reformed and the things that concern the House of God are made according to the Pattern And all this was done while Israel was in the Wilderness This is Gods time to give and the Churches time to receive the holy Ordinances In the wilderness I gave them my Statutes and shewed them my Judgements moreover also I gave them my Sabbaths Ezek. 20. 10 11 12. when God had Israel as I may say alone in the wilderness and under his hammer there see how he deals with them He settles his own Ordinances brings them into the bond of his Covenant before he brings them into their affluence of Milk and Honey That it is the Happiness of Israel to be thus furnished with Gods Ordinances and brought into his Covenant is not necessary for me to prove see Psal 147. ver 19 20. Rom. 9. 4. But that this is the time when God doth it and promiseth to do it you may see Ezek. 20. 35. 37. I will bring you into the wilderness c. and I wil cause you to pass under the rod that is bring you into my possession Levit. 27. 32. And I will bring you into the bond of the Covenant and I will purge out from among you the Rebels and them that transgress against me c. ver 38. When God hath his people in a wilderness then he may do what he will with them then he wil bring them into his Covenant and then will he purge out the Rebels from among them as the Apostle observes he did 1 Cor. 10. 5. And all these things happened unto them for types or examples unto us ver 11. Rebels shal be purged out and the people of God shall be brought into the bond of his Covenant and that when the Lord hath brought them into a wilderness Now then Moses and all Israel consider Magistrates Ministers and all the people this is the time this is the way wherein God is about to make you happy It 's your work and duty to receive and entertain the Ordinances from his mouth and hand to set up his Tabernacle and build unto him an Habitation and then will he bring you into a condition flowing with Milk and Honey 4. Israel in their wilderness condition are happy in the extraordinary presence of God with them to supply and support them at such a time never were there more cleer pledges and tokens of Gods presence with of his power and protection over Israel then when they were in the Wildernesse there Manna comes from Heaven the Rock follows them the Cloud is over them the enemies that fight against them are strangely subdued the Sun stands still whiles the work is doing When God brings his people into straits he will work wonders for them Extraordinary cases have extraordinary applications made by God unto them Till they came to eat of the old corn of the land the Manna did not cease Josh 5. 11. We cannot have great experiences until we come into extremities great deliverances presuppose great dangers when Christ is in his Agony and the Disciples sleep there appears an Angel from Heaven strengthening him Lu. 22. 43. 45. When the Mariners cast Ionah over-board the Lord prepared a great fish to swallow him Ionah 1. 17. God doth as it were put himself to extremities when he puts his people into them Thou hast considered my trouble thou hast known my soul in adversity Psal 31. 7. I shall say no more upon this but only that which we find Hos 2. where the Lord having spoken terrible things to his declined people from the ninth verse to the end of the thirteenth doth in the 14. verse come to this resolution and conclusion I will allure her and bring her into the wilderness and what then I will speak comfortably to her and I will give her vineyards from thence and the Valley of Achor for a door of hope and she shall sing there as in the days of her youth and as in the day when she came up out of the Land of Egypt There is you see in the wilderness God speaking comfortably and Israel singing joyfully 5. Israel is happy not only in fruition of God but in acting for God It is a question whether a mans happiness do rather consist â—n fruition and enjoyment of good things or in doing and acting out of a right principle the Philosopher seems to define happiness rather by operation and working according to vertue then by fruition of good things and it is out of question there is no greater happiness then in being Instruments and Agents for God God makes you as happy if he please to use your purse as if he fill it if he please to lay out your lives as if he save them It 's hard to beleeve and relish this but there is reason for it that a mans happiness should consist in that wherein he is active as well as in that wherein he is passive that is in his returns unto God as well as in his receipts from him So that upon the whole matter It may seem that in what estate soever Israel be whether in a Canaan estate or a wilderness estate they are and they may truly be pronounced Happy when they are like the bush all on fire God is in the bush and they are not consumed and it may justly be to their great comfort that all his Dispensations towards them are in order to the fulfilling of his Covenant He keeps Covenant with them or keeps them in his Covenant by all his Dispensations whether he create good or evil If Paul have a thorne in his flesh it is to take down his puffing up above measure If after successes he give us a check it is
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
let me bespeak you in the words of S. Peter Epist 2. Cap. 3. Vers penult Take heed lest being led away by the errour of the wicked or of lawlesse men ye fall from your own stedfastnesse This Caveat I might enforce upon you from divers Topicks or places as namely the dangerousnesse of this disease which seizes on the head from whence as saith the Greek Proverb the fish doth first begin to be corrupted as also from the easinesse of being infected and from the difficulty of the cure but having spoke enough of the first of these I will onely use a few words concerning the two latter 1 It 's as easie to be infected as it is for sheep to catch the rot by feeding in rotten pastures and our experience shews us that one that angles with such baits catches more fish in a week than preaching of Christ and the simplicity of him will catch in some yeers for errour hath something in us as he that gave the reason for the faster growth of weeds than sweet herbs said that the soile was naturall mother to the one and but step-mother to the other 2 There is no simplicity of truth a multiplicity of errour the streight line between point and point can be but one the oblique lines many therefore it is easie to hang upon one tender-hook or other that look so many and even contrary wayes 3 Errour is many times more specious to our shallow proud corrupt reason than the truth of God whose depths and mysteries cannot otherwise be answered then with Tu quis es 4 The mint-masters of errour do usually fashion their doctrines to flesh-pleasing and man-pleasing ye shall not easily finde that false prophets did preach the burdens of the Lord but rather as Peter observes 2 Pet. 2. 19. they promise liberty which is so taking a thing that looking humanely we may wonder that Christ preaching repentance self-deniall the crosse should gain any So much for the easiness of being infected then next a word for the difficulty of the cure 1 The cure is difficult because men are hard to be convinced of the sin and falshood il with zeal open profession they have maintained it therefore they in the Council of Trent as the history relates would hardly be drawn to admit of any recess from their former errours ne viderentur errasse lest they might seem to have erred and so weaken the credit of all they held before as the crack made in Ice useth to runne further then where it is first made But if in punishment upon them that receive not the truth in love God do give men up to efficacy of errour or do otherwise recompence their errour by delivering them up to vile affections and lusts Rom. 1. 27. who shall then pull off that fearfull seal of God that seals them up in stupidity and under a reprobate minde 2 Therein men are great lovers of their own fancies Amat quisque quod à se repertum est no mother but loves her own babe 3 A conceit that errors of minde are not sin as morall sins are but there are diseases of the head as well as seated in other parts And certainly these capitall distempers do great prejudice to practicall holiness being like suckers that bear no fruit but do divert and draw away the sap from the fruit-bearing branches So much for the first part the object of the fear lest the mindes of the Corinthians should be corrupted from the simplicity of Christ the second part is the resemblance of false teachers to the serpent and this manner of beguiling Eve by subtilty lest as the serpent c. From which words the Point is obvious Doct. 2. As Eve was beguiled by the subtilty of the serpent so are mens mindes corrupted by false teachers from the simplicity of Christ False Doctors Satanae lenones saith one they are Satans instruments as the serpent was the Devil his Pandors worsting to the deflowering of Christs espoused Virgins The wisdome of the serpent is commanded and warranted to Gods people the subtilty of the serpent is found in these subverters of the chastity of Doctrine I cannot I may not spend any time in this point for I have no sand left onely observe 1 That the defection the corruption of men principled with pure doctrine is feared Gospel-principles are not so much to be scanned by curiositie of reason as received in simplicity of faith 2 The Apostle alledges the most ancient example of corruption of minde that is in the world that which men call New Light is many times but some exploded errour furbisht up and old wayes are but acted once again There is properly no new truth but there may be new discoveries 3 What a sharp comparison doth he use to resemble false teachers unto the devil his first instrument used by him and therefore let no man temeraciously say they are holy men they aime at more refined degree of holinesse then others for it 's no wonder saith the Apostle that if Satan be transformed into an Angel of light his Ministers also be transformed or disguised as the Ministers of righteousnesse 4 The Serpent took Eve at the beginning and subtilly ravisht her of her integrity we must look to our selves it 's the usual time to set upon us in our infancy of knowledge either to disgrace the truth newly brought to light or to displant it before it do take root 5 That corrupters come with subtilty and have their slights Ephes 4. 14. they come with good words Rom. 16. 17. they beguile with enticing words Col. 2. 4. they speak lies in hypocrisie 1 Tim. 4. 2. they can wear the rough garment and sheeps cloathing Their subtilty may be observed in the Serpentine which they imitate 1 The serpent set upon the weaker sex and the Apostle saith they lead captive silly women 2 They are subtil in being modest at first millea erroris sunt verecunda Hath God said Gen. 3. saith the serpent the deceiver begins with queries rather then down-right assertions 3 They will take their rise from Gods Word and rather wrest then deny it as the serpent here perverted those words the knowledge of good and evil to another sense and meaning 4 They promise magnificent and great things they promise them liberty saith Peter 2 Pet. 2. 18. Ye shall be as gods saith the serpent what great bubbles are usually spoken of glory joy familiarity with God c. 5 They comply with mans pride with self c. and fit the bait to the fish They allure through the lusts of the flesh c. 2 Pet. 2. 18. 6 They draw a man from practical obedience unto extrinsecal and meer empty speculations for the theorie is pleasant and easie but the truth is bitter 7 They bring points of faith to the bar test of captious reason God in the prohibition of this tree had shewn much arbitrariness of will to make probation of mans obedience therefore they
this Ordinance was instituted and is celebrated is for the remembrance of Christ for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a memorial of that great that universal Sacrifice Christ Jesus Memorials of dying friends though plain are precious and of great account with all men being kept amongst their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or esteemed treasures and we may see how little Christ receded from the intent of the Passeover which was a memorial of the Hebrews deliverance in Aegypt Exod. 12. 14. and transferr'd to a greater memorial of himself by whom is wrought a greater and more universal deliverance of the Church The day of the Jews Sabbath was changed to the first day of the week for celebration of the resurrection of Christ and so the creating of a new Heaven and a new earth that day The paschal rite of the Jew was changed from a memorial of their deliverance from Aegypt into a memorial of the death of Christ by which we have a greater deliverance Their Passeover was to be observed by them in their generations for ever Exod. 12. 24. and our Supper is an Ordinance to be observed by the Gospel-churches for ever Their ever was Christs first coming our ever is till he come again It 's twice repeated For remembrance of me both the eating of the bread and drinking of the wine are but one memorial which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or bufinesse of this Ordinance All Churches and Christians could not see the Lord dying for he died but once and therefore they have a glasse or representation of that death which as it is alwayes in the efficacy and effect so it might alwayes live and be fresh in our memory the commemoration of that Sacrifice which never is never needs to be repeated is repeated often in this Sacrament and this Sacrifice of Christ as it was promised and prefigured in old Types and Sacrifices so was it performed ence in truth upon the crosse and is often celebrated in this Sacrament of memory This memorial is solemn this remembrance must be practical CHAP. XII Of doing this in remembrance of Christ The Properties of this Memorial §. 1. IT 's a solemn memorial instituted by Christ himself Great deliverances have solemn commemorations such was the Passeover the feast of Purim the Encaenia or feast of Dedication Great victories have their dayes of Thanksgiving great deliverances benefits Benefactours are honoured with solemn memorials private remembrances which every man may agitate in his own minde are too low expressions of publick and eminent and universal benefits therefore Christ will set up his own monument and ordain a solemn Ordinance for remembrance of himself to be observed by all that have his memory and it is one of the great Sea-marks of the Church of Christ he did not set up anniversaries or festivals for his Nativity Circumcision Ascension c. which the Churches in after times observed but he did set up in grosse this solemn memorial of himself and that is principally of his death His death I say For ye shew the Lords death ver 26. And why Because his death is the expiation of sinne therein was made the Sacrifice of Atonement Redemption Reconciliation was made thereby the Covenant confirmed the love of God to man demonstrated the justice of God for sinne exemplified the foundation of our righteousnesse hope peace and victory laid the fulnesse of merit the mirrour of mercy the admiration of Angels the center of all Christianity and the summe of all Scripture types Prophecies Promises the most admirable of all the works of God that ever were and indeed all that can be said and more then can be said was here to be seen and is here to be remembred Secondly This remembrance of Christ must be lively and practical There is a naked historical theoretical remembrance a review of the Species or Ideas formerly imprinted in the minde So Absolom is remembred in his Pillar and Lot's wife in her pillar of salt meerly historically and there is a practical remembrance which connotes affections fruitfull effect and so in common speech to remember is to requite good or evil and in Scripture phrase God remembers our sins our services when he punishes or rewards Remember me O my God and spare me Nehem. 13. 22. with infinite the like Our remembrance of Christ in this Suppâ—r sets awork all that is within us Our sorrow for sinne as Peters remembrance of his words when the Cock crew Mark 14. 7â— He wept bitterly our faith to believe in and receive him so Psal 20. 7. We will remember that is trust in the Name of our God It sets on work our thanksgiving for so great a benefit ingages resolutions blows up the coals of love fils with admiration What would the sight of Christ bleeding on the cress for us groaning under our sins have wrought on tender heart The same as far as a reflexion can work which is weaker than the direct Species should be the temper of our hearts when we see him and his death personated and acted in this Sacrament here we see him dying paying our ransome Oh the dreadfull example of Gods justice upon sin Oh the sweetest example of Gods mercy to a sinner actually acting their several parts in this spâ—ctacle of Christ represented to our saith as yet hanging on the crosse the Lamb of God is as yet smoking upon the Altar which takes away the sins of the world if you seel not your remembrance of Christ it 's nothing If you exercise onely wit and invention it 's barren but the exercise of affection is the best commemoration He that brings sin hither as bitter herbs shall be sweetly refresht with Christ our Passeover §. 3 §. 3. To whom this Remembrance is made Quest To whom is this remembrance made Ausw 1. We make it unto and within our selves whetting upon our hearts the fruit and benefit we receive from him and the torments and pains he endured for us 2. We make this remembrance to others to all the world by our solemn profession of Christ and his death as that we stand unto for remission of sins and acceptation with God Let the Jew or Infidel laugh at us for trusting to a crucified Saviour and memorizing him in a piece of bread and cup of wine It is our joy and triumph we live and hope to die in and if need be for this profession 3. We make this remembrance to God we set before him the Sacrifice of his own Sonne and put him in minde by him to be mercifull to us we inculcate the death of Christ to God and set before him these monuments we say and pray Lord remember Mede Diatribiâ— Mal. 6. c. 1. v. 11. Forbes Hist Theol. p. 618. Cal. 2. that Sacrifice which we here remember If thou remember our sins we will remember thy Christ pardon us in the name of that Sacrifice which we commemorate and make mention of before thee and this is the