Proficients in the school of liberty in a few years as to commence Teachers and Preachers of the Word or have grown to be such illuminates as they pretend will no more re joyce in or accept of a Government which may degrade them 〈◊〉 resolve them into the first matter oâ— elements of their composition then Souldiers of fortune as they are called can rejoyce in a Peace concluded and setled There might be 〈…〉 such like end and 〈◊〉 which carry 〈◊〉 with men and are the causes of our division which would in great 〈…〉 quenched if the game was plaid on all 〈…〉 of heart let 〈…〉 self-respects which die close 〈◊〉 that wee may find the head of that Nilus which thus overflows the banks That double mindednes which keeps us at distance from God doth also keep us at distance from one another and therefore that we may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2. 2. of one accord I do for my own part conceive it much â—â—â—â—â—cing that whatsoever touching 〈…〉 of the Church shall passe your hands â—â— may but 〈…〉 thereof go forth into the world 〈…〉 ded with the reasons and grounds of it for doubtles the reason which induced you to set the stamp of authority upon it will a â—â—le much 〈…〉 it passe currently with others You know the Gorgons head which strock all men dumb in former times The Church the Church is not likely to have the same operation now in this seeing and searching age though men will willingly be subjects to your authority yet also as they are men they will be slaves to reason There is in your hands already Renowned and Honourable something which was printed by your appointment for your satisfaction in one main proposition which if it might see the publike light might give light to many who are yet in a cloud or mist So much for this point There is yet a second arising from these words Purifie your hearts ye double minded And that is Doct. 2 A double-minded man through the uncleanness of his heart keeps at distance from God and God keepes at distance from him He that is byassed with some predominant lust cannot close with God sincerely universally neither will God impart himselfe to such a man For let not that man thinke that he shall receive any thing of the Lord James 1. 7. would any of you settle an acquaintance or friendship with a known Vertumnus that will bee a parasite at one time and a Judas at another God it choice of his friends he owns not such as serve their lusts and are in heart divided from him I have no time left me for this point as neither for the consideration of both parts of this Text in connexion together clean hands and pure hearts nor lastly for the consideration of them both with reference to our drawing nigh to God and his drawing nigh to us wherein I might have shown you how communion with God and the power of godlinesse are linked together Draw nigh to God and he will draw nigh to you cleanse your hands ye sinners and purifie your hearts ye double-minded FINIS THE HEARSE OF THE Renowned THE RIGHT HONOURABLE ROBERT EARLE OF ESSEX and Ewe Viscount Hereford Lord Ferrers of Chartley Bourchier and Lovaine sometime Captaine Lord Generall of the Armies raised for the defence of King and Parliament As it was represented in a Sermon preached in the Abbey Church at Westminster at the Magnificent Solemnity of his Funerall Octob. 22. 1646. By RICHARD VINES Eccles 12. 5. Man goeth to his long home and the mourners goe about the streets Published by Order of the House of Peeres LONDON Printed by T. R. and E. M. for Abel Roper at the Sign of the Sun against Dunstans Church in Fleet-street 1646. TO THE RIGHT HONORABLE The House of PEERES Assembled in PARLIAMENT Right Honorable I Have performed what service I am able to the memory of the renowned Lord deceased And to the Commands of that Right Honorable and Noble Triumvirate which gave being to this Sermon And to your Lordships by whose Order I have adventured upon this Publication All men except such whose either morosity or malignity doth account vetera in laude praesentià in fastidio must acknowledge the worth the valour the faithfulnesse which lie under the Robes you weare and that it is not a meere borrowed Opinion which makes you Honorable but the reflection or rebounding back of that upon you which went first out from you But this Sermon will teach you that Titles of Honour are written in dust and that Princes and great men must fall their very Monuments are mortall and will in time be found as Archemedes his Tomb by Cicero in vepretis over-growne with Thorns and Bryers and that light of memory which shines after your Sun-set is but like the Moon which wanes also by degrees No glory that 's woven in the finest Tapestry of this world but will lose colour decay and perish but saving grace and the knowledge of Jesus Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a possession for eternity your zealous agency for the Church and State will carry you as far towards Immortality as any other Chariot in this world It s as much as nothing when one can say no more of a man then is said of some great ones that they reigned and died The Gen. 36. 33. Lord give you hearts actuated with zeal for God together with a right temperament of counsels knowing that you are over a people who as Tacitus saith nec totaÌ„ servitutem pati possunt nec totam libertatem and if your fall do come before you see or reap the fruit of your labours The Lord make you such as may take comfort with you and leave Honour behinde you so prayeth Your Lordships most humble and unworthy servant in and for Jesus Christ RICHARD VINES Die Veneris 23. Octob. 1646. ORdered by the Lords in Parliament assembled That this House gives thanks to Master Vines for the great pains by him taken yesterday in the Sermon hee preached at the solemnization of the Funerall of the Earle of Essex deceased And hee is hereby desired to Print and Publish the same which is not to be Printed by any but by Authority under his own hand Jo. Browne Cleric Parliamentorum I appoint Abel Roper to print this Sermon Richard Vines A SERMON PREACHED At the Solemnization of the Funerall of the Right Honorable ROBERT Earle of ESSEX c. Right Honorable c. AS that Lot sent forth to attach a particular man Josh 7. 16. did move gradatim and by steps taking first the Tribe then the Family then the House and at last the Man atter which manner of progression though at fewer steps Jonathan was also taken 1 Sam 14. 42. So doe the trackes or vestigia appearing to your eye lead you at two or three removes to the most sad occasion of this extraordinary and magnificent solemnity The Escocheons which are the Index of the
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
's one thing to know simply and another to know judicially and known it must be either by evidence of fact or confession or conviction if it be and yet appear not it is as if it were not De non existentibus non apparentibus eadem ratio if it come to that passe that the offendour put himself upon conviction then the processe must be Secundum allegata probata in the mouth of two or three witnesses every word must stand saith our Saviour upon this point If I were to judge the fact which I my self do know but yet it is not proved I durst not make a censure but should rather Exuere personam judicis induere personam testis And as Jerome saith Cont Ruffin lib. 2. A single witnesse is not to be believed Ne Catoni quidem No though he were Cato You would be loath to lose your horse your goods but upon sufficient conviction and I hope you think that to lose your right to the Sacrament is a greater losse I like well of that of Durand Lib. 4. Dist. â— Qu. 5. §. 7. Aug. in 1 Cor. 5. If any be a brother out of Austine We cannot prohibâ—re à Communione any man but he that either confesses his sinne or is convict of it before the secular Judgement or in the face of the Church You see what a sufficient hedge the Scripture and Reason hath made about the right of a Communicant Sixthly No private person by any private Authority can dispossess a visible member of his right of Communion As in the Common-wealth Justice is necessary but private persons doe not bear the Sword It 's unreasonable that a man laying claime to the Ordinance should at any mans private discretion be denied What inconveniences and mischiefes would this fill the Church of God with How full of scandals This would not heal scandals but make them Nor can I warrant or encourage any private or single Minister ordinarily to assume the power of jurisdiction to cast out of the Church as it once did Diotrephes 2 Epist of John vers 10. and I say ordinarily because Saint Paul deliver'd to Satan Hymenaeus and Alexander 1 Tim. 1. 20. For the Pastour is not Dominus but Dispensator Sacramentorum as Alensis saith not the Head of the Sacraments but the Steward And it would goe very ill with the best Communicants many times if the power lay in that hand He that preaches against them would make no bones to forbid them the Table and they that least deferved it should feel the severity most but our Saviour his Rule is Tell the Church and that Matth. 18. rebuke which was given to the incestuous Corinthian was inflicted by many 2 Cor. 2. 6. It 's true The Minister may alone performe the executive part and pronounce the words as the Crier doth the Proclamation and peradventure withdraw his hand from reaching forth the Sacrament to a scandalous person but that is no act of Jurisdiction or casting out the scandalous person as I shall it may be shew anon Seventhly The Church it selfe doth not ordinarily cast out a meritorious sinner without previous Admonition and hearty seeking of a lost Sheep for there are few that would cut off an unsound Leg or Arme before they had tried all wayes And our Saviour saith If he neglect to hear the Church Matth. 18. 17. as implying That the Church deals with him by Exhortations and entreaties such as may overcome his obstinacy rather then punish it and had rather heal him than cut him off And so in the first generall Position I fortified the Sacrament against undue Intrusion And in this second I have fortified the Right of the Communicant against unjust invasion And having shewed you the truth of this Point in two generall Positions The first was That this Ordinance is barred and lies not open to all that may intrude The second was That the right of a visible Church-member is hedged in and cannot be hand over head invaded and taken away from him Now I shall shortly shew you what Use may be made of all this CHAP. XVIII The Vses which are to be made of the two last Theses §. 1. THat the truth lies between these two I say between a forcible Entry or violent Intrusion unto this Ordinance and an unjust invasion of the Communicants right For both the Ordinance it self and right of the Communicant are hedged in As in all Corporations whosoever will may not intrude into the freedom nor yet the rights belonging to that freedom be taken away but in an orderly way That which God hath made common we may not inclose or make several vâ—z the Gospel or preaching thereof and that which God hath made several we may not make common that is this Sacrament As he cannot allow this Table to any that are not of the house so neither can we turn out of the house such as have right to come to this Table Some are displeased that they should not have the same right to the Word and to the Table No for as thou art a sinfull man thou hast a right and duty to hear the Gospel though an Heathen but not to this Sacrament till thou be a Christian and duly qualified professour of Christ Are you not pleas'd that God gives you a nearer and more inward admittance unto Communion and fellowship with Christ than to Jews and Infidels and such as are called Christians but little better than they Would you not have him make more of his children than of common servants While you would raise up a right unto wicked men to Gods inner Ordinance you do but depresse and lay low the difference and favour which he vouchsafes to his Covenant people A King may send a Proclamation of pardon to rebels while the Sword is in their hand but he seals it not to them or invites them to his Table till they submit and accept conditions §. 2. No private grudge or distance or animosity of any man in authority can warrant the dispossession of any just right of a Communicant to this Ordinance I have told you already We are not Lords of the Sacrament but Stewards the Table is the Lords Table not ours No servant can upon any private grudge against his fellow-fellow-servant forbid him the house or table provided by the Master No private Citizen can forbid the priviledge and rights of freedom to his fellow-citizen This is but the exercising of private revenge by the way of Gods publick Ordinance and to prostitute the same to our envy and malice The King said to his servants binde him hand and foot that hath not the wedding-garment and take him away Matth. 27. 13. The King said it Let all the Lords servants take heed of casting out any but upon the Lords warrant and upon his command I should tremble that my self or any else should make my Office serve my private spleen neither can any man lose his right upon my supposition or
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
against the God of Shadrach Meshach and Abednego because there is no other God that can deliver after this sort Dan. 3. 29. I crave leave for this prefaceing It is only to bid this day welcome because as it is the first that ever was in England upon this sad occasion so it is a new and strong ingagement and demonstration of your zeale and resolution to endeavour to draine these fens which have so over spread the face of Gods Church The Apostle in the latter end of the foregoing chapter recommends to Christians the holy Scriptures as the fixed pole and un-varying compasse by which they should steere their course It seemes he knew nothing of any such high forme of Christians in the Schoole of Christ which should as I may say be got above the Scriptures or have learn'd beyond them For he commends them who had obtained like pretious faith with himselfe and others of highest ranke 2 Pet. 1. 1. for giving heed to the word of prophecy vers 19. and as appeares by that expression ver 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing this first He would have it said downe as a principle and set as a strong fort against the battery of all false teachers That no prophecy of Scripture is of any private sence or b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the unfolding or cleering of things darke and doubtfull Mar. 4. 34 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act◠19. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interpretation because it came not by the will of man but holy men of God spake as they were carried by the holy Ghost The setling of this principle and the fastning of Christians or as it were nailing them unto the Scriptures the words of the holy Prophets and Apostles is the scope at which the Apostle collimes in this Epistle as himselfe declares Chap. 3. vers 1 2. 17. And that it might appeare to them how necessary and seasonable it was to stirre them up to adhere to the sure word of God and the true and genuine sence thereof Hee foretells the comming in of False teachers and Scoffers False teachers that would overthrow the truth of doctrine which is according to godlinesse by bringing in damnable heresies even denying the Lord that bought them chap. 2. ver 1. Scoffers that would undermine and elude the truth of Gods promises There shall come in the last dayes Scoffers walking after their owne lusts and saying where is the promise of his comming Chap. 3. vers 3 4. And because the Scriptures themselves were not likely to escape the c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych racke the Apostle gives a double character of such as would crooken it or make it looke d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sylburg a squint and they are the unlearned and unstable and so concludes with caution to all Christians that they should beware lest they being carried away together by the seducement of wicked men or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lawlesse Libertines of opinion and practise fall from their owne stedfastnesse Chap. 3. vers 16 17. In this Chapter the Apostle foretells the comming of false teachers into the Gospell Churches and describes their doctrines their destruction their manners The doctrines which they teach are damnable heresies they deny the Lord that bought them Their destruction is exemplified and paralleld in three terrible examples the casting down of the Angells that fell the destruction of the olde world the overthrow of Sodom and Gomorrha It may make the eares of all haeresie-haeresie-Masters and their followers to tingle when they heare that the three great and famous monuments of Gods sore wrath executed by his owne immediate hand are brought in as examples of his vengeance against that wickednesse which above all other pretends exemption and liberty from the stroke of men Their manners in the description of which the greatest part of this Chapter is taken up are drawn out in so foule colours that every man may make the observation That monstrous doctrines are accompanied with monstrious lusts In this verse you have the seedes-men and they are false teachers the seed they sow namely damnable heresies The crop they shall reap and that is swift destruction In the first part which shewes us the seeds-men there are two points to be taken up 1. That there shall be false teachers in the Gospell Churches as there were false Prophets in the Church of olde 2. That these false teachers are they that bring in damnable heresies Doct. 1 There shall be false teachers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst you in the Churches of the Gospell as there were false prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the people of God of olde It 's seldome seene that false prophets or false teachers will owne their owne name goe from one to one and aske are you a false teacher and there will not be found any the confident false prophet puts it upon the true Prophet that Hee is the false Which way went the Spirit of the Lord from mee to speake to thee 1 Kings 22. 24. which is the false prophet we shall see anon in the meane time thus farre we are agreed that there were such then and that there shall bee such amongst Christians under the Gospell though they that are guilty are wiser than to make such a description of a false teacher or of haeresy which may hit themselves but rather will use their sleight to turne the Scripture as one doth a right hand glove to fit the other hand False Prophets and false teachers are paralleld both in their being in the Church and in their character or description 1. In their Being in the Church for 1. As God then sent Prophets to teach his people Jer. 7. 25. Since the day that your Fathers came forth out of the land of Aegypt vnto this day I have sent you all my servants the Prophets and there were then false prophets also saith my Text. So God hath set in his Church under the Gospell Teachers 1 Cor. 12. 28. and there shall be also false teachers then they wore a rough garment to deceive and now Zech. 13. 4. Matth. 7. 15. they come in sheeps cloathing The Apostle in this Text determines not the false Prophets then to a particular place or time but saith they were among the people nor doth he determine false teachers now to any one place or time but speakes indefinitely they shall be amongst you There is no age of the Church free of them onely the last dayes are most likely to have most of these dregs and whereas its said of all true Prophets that they were sent and of Pastors and Teachers that God hath set them in and Christ hath given them to his Church there is no more said of these in the Text than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were and they shall be they may easily find a Prophesie for their being in the Church but will hardly finde a Scripture-warrant or calling 2. As the Church
becomes not a Christian hand nor do we say they find it in such a hand in all the New Testament as if it might please them to have Pilate a Judge because he judged Christ no other must fit us But shall we thinke that John would not forbid the Publican his office as if inconsistent with Christianity and Christ hath forbidden the Magistrate his Are the Jewish Magistrates called Gods and do the Prophets call them Shields for their protection Corners for their support Nayles for their uniting of the people Zac. 10. 6. Isa 22. 23. Hos 4. 18. Doth the New Testament call them Dignities Principalities Powers yea the very heathen Magistrates Ministers and Officers for God and for thy Good Rom. 13. Doe the Heathens Plato and Homer call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saviours and Shepheards of the people for so they are by the intention of their office and place though they be Nero's for blood and lust and shall they that are promised to be nursing fathers Isa 49. that are commanded to be so wise as to kisse the son Psal 2. that are prophefied to tread upon the Heathen Empire and crush the bloody Dragon be unfit to make a nail in the Gospell Commonwealth What must we turne our direction crosse to the Apostle and put Christians in mind not to be subject to Christian Magistrates and make them incapable of Government of Christians that are most fit for it and for whom we must pray that we may live a peaceable life in all godlinesse and honesty for this is good and acceptable in the sight of God our Saviour 1 Tim. 2. 13 Qui regna dat coelestia non adimit terrena Will Christ take mens kingdoms away if they turn Christians Will he that is King of Kings have under his Empire no Christian Kings surely the Apostle commands 1 Tim. 6. 2. Those servants that have believing masters the rather to do them service and why the subject that hath a believing Magistrate should not do so too I know not In fine I might argue against this denial of Christian Magistracie by argument drawn from the scanpall which it draws upon Religion whereof Christ teaches every Christian to be chary Matth. 17. 27. but that I finde this kind of Libertines are not much moved with such arguments nor are they much date or in request with many that most pretend to holiness in these times I have used this length upon this place of Doctrine not because the sober part of men as I hope do much need it but as the Apostle saith 2 Thâ—s 2. 2. That you be not soon sheken in minde as that the day of Christ is at hand so I say to you that you be not shaken in minde as that the Kingdom of Christ as some say was at the threshold even now in 1656. For as it s said Luke 17. 20. this Kingdom comes not with observation It s a Jewish fancy to look for such pomp and splendor as temporal Monarchs are furnisht with It is within and already saith he amongst you for my Kingdom is not of this world It was set up in the days of those Kings as Daniel saith Cap. 2. 44. and shall never be destroyed but certainly that such a temporal Kingdom of Christ is so neer as shall put down the temporal civil Magistracy as now it obtains as Tapers that are eclipsed by the Sun or Candle-rushes put out by Torches is more then I can affirm and hath some unpleasant reflexion upon the Magistracy Christian From the third Point observe That this great debt of subjection and obedience be duly paid without grudging two things call for payment 1 The command of God whose Officer the Magistrate is 2 Your own good by whom you sleepe you walke you are masters of your own you are Masters of your lives you hold all these at this rent-Rent-service your subjection There is a certain light in mans minde that tels them they cannot live together in society without this nail the mutinous members that rose up against the belly for eating up their labours were quieted by this oratory that it did but digest the meat for them nothing more pernicions then the inferiour his refusal of obedience to the Magistrate especially you that are Christians have most benefit by Magistracy for you are exposed to more envy of wicked men by your profession and are by your principles more unarmed from private revenge Besides that you hold your Religion your greatest treasure in peaceable possession by his inspection and protection except the Magistrate shall profess himself a Gallio that cares for no such thing or be like Esarhaddon that sent into the Kingdom of subdued Israel a mixture or gallimaufrey of several Religions in designe ut in commune consulere non sineret religionum diversitas that is That diversity of Religion might hinder common counsels But this Province I confess properly belongs to the Sovereigne though for the executive part to every Magistrate in his order place as the cause of the false prophet pertained to the Supream Judicature therefore our Saviour saith as Cunaeus observes Cunaeus de Repub. that a Prophet could not perish out of Jerusalem Blasphemy hurts the name Heresie the Truth Idolatry the worship of God of these the Magistrate is as he is called the heir of restraint Judges 18. 17. for in this the Prince as a Prince may serve God and cannot do it as he is as a private man I bespeak this at the Magistrates hand I mean restraint for that God expects it at his hand is plain by that that Idolatry was set up in Micah his house Judges 17. 8. because at that time there was no King in Israel Those that said Quid Imperatoricum Ecclesia the Donatists are justly upbraided by Augustine that when the Emperour was against them they cryed that cry When for them they changed their note as their own partiality and interest led them as all such kinde of spirits will still do at this day The Magistrate will punish corporal adultery will prohibit the sale of poysonous Drugs and there is no great reason but that the calamity of the Common-wealth may be prevented which may accure by depravation of Religion for thereby Respublica detrimentum capit as History and Experience may inform as for the Ministers way it is conviction so Christ dealt with the Saducees and the Churches way is binding by Coercion and the Magistrates way is restraint an coercion in a civil way The Doctrine of this Church always was that the intermedling of the Civil Magistrate in sacris was not that of Uzzia but of Hezekiah Josiah c. not to perform them but to see them done as Reinolds against Hart saith The Inferences from the fourth point are these which follow 1 To put you in minde of the Extent of this duty of subjection and obedience it reaches from him that is in highest to him that is of lowest rank in Magistracy all
and end of the Lords Supper The Apostle had found great fault with the Corinthians manner of communicating to prevent By what rule men are to examine whether they come worthily to the Lords Supper which he gives one short Rule in these words Let a man examine himself but he sets down no form of this self-examination He doth not answer the question How Yea he delivers the institution of Christ in all points as that Rule to square the Communicant For if a man do rightly calculate he shall finde that here is presented and represented the closest union and communion of the soul with Christ the most spiritual intimacy the most humbling and passionate prospect of a broken Christ the most refreshing water that runs out of that smitten Rock the most real exhibition and affording of this to me and indeed the sweetest and neerest entercourse with our Lord is here set forth as in no other Ordinance for the manner of it and then what doth this bespeak Doth a feast so set forth bespeak a swine Are Superstition Ignorance Prophaneness fit garments to come in to such a Supper Are those Christ-killing-sinnes of ours which caused this breaking of him fit companions for us to bring to the eating of him That is as if we should bring to the Lords Table the bloudy knife that killed him Let a man but use his reason with his faith and ask this broken bread this poured wine what they mean or what they speak and they will tell him enough whereby he may examine himself and this is Chemnitius his Rule for examination Chem. Exam. de preperatione whom a great man of this Nation saith to be the best Scholar of all the Lutherans Sic inquit Montacut origenes Use The result of all that hath been said comes to these two instructions pertaining either to Minister or people or both 1. That this Ordinance of the Supper be suitable to the Exod. 25. 40. Heb. 8. 5. institution of Christ 2. That the Communicant be suitable to the Ordinance and then both things which the Apostle speaks unto here both sorts of abuses or corruptions whether in the Ordinance or of the Communicants are set to rights and all is right §. 18. 1. That the Ordinance be suitable to the institution For see saith he that thou make all things according to This Ordinance must be administred according to Gods institution the pattern shew'd thee in the Mount Moses had no liberty to vary from the matter or form or any particular and have not we an institution and the pattern of this Ordinance set before us not in the Mount but in the upper-room where Christ celebrated the first Supper and gave forth a hoc facite This do as oft as ye do it hoc facite is as much as See that ye make or do all things according to the pattern The Apostles were not now at a Councel-Table with their Lord to give their vote what manner of Sacrament should be appointed but as guests to take and eat at present such cheer as the Master set before them and in after-times to do This Do this in remembrance of me and yet our Lord Christ would have his Ordinances administred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decently Clemens the ancientest of Fathers in his Epistle to these Corinthians hath an excellent saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We ought to do all those things orderly which our Master hath commanded us to do For Christ himself was no friend to slovenliness or loathsome nastiness as one observes Hildersam in John 4. out of that Mark 14. 15. He shall shew you an upper room furnished and prepared but presumption is bold Superstition adventurous as if it was called to councel with God makes no bones of clipping his coyn and therefore this Sacrament hath been filled with many devices and long groaned under their inventions which after long possession plead prescription and come in after-times to be counted parts which at first were but scabs or wens The Apostle did not durst not deliver but what he had received but they that have lesse power than the Apostle dare deliver what they received not and by adding or substracting do plainly finde fault with Gods own model Why should the Papist give into the mouth of his Communicant a whole wafer but that he is afraid to break the bread least some loose crums should fall Why doth he cheat the people wholly of the Cup but upon pretence that a drop of the bloud might be shed or spilt May we not think that they are too nice and more scrupulous than Christ at whose breaking bread there might fall crums and in the Apostles drinking drops from the cup Superstition is foolish that pretends holiness and corrupts Ordinances and had rather make than take a Sacrament We have the Minister in the name and stead of Christ Jesus if this be denied as it is by some I shall at present affirm but this That the reverend and most ancient Father Justin Martyr in his second Apology to the Roman Emperour written about fifty years after the death of John the Apostle sets out as I shall shew you the full manner of their administration of this Sacrament and therein saith the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Minister doth pour forth prayer and gives thanks over the bread and wine which I can give no account of private corners hath been practised in the Christian Churches till this very time and year being 1500 years at least The Minister takes the bread and likewise takes the Cup. He gives thanks or blesseth over the Bread and Cup He breaks the Bread he saith Take ye eat ye drink ye He pronounces This bread is the body of our Lord Jesus Christ This Cup is the New Testament in his bloud You do take you eat you drink This the Minister doth this you do for a remembrance and commemoration of Christ shewing forth his death and this is an Ordinance sutable to the institution §. 19. 2. That the Communicant be sutable to the Ordinance When the Song is truly set and prickt the singer must Of worthy communicating keep time and tune or else all is not right The Papists have the Ordinance unsuitable to the institution and we alas have Communicants unsuitable to the Ordinance That word which follows in this Chapter that dangerous word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unworthily what is it but unsutably we must measure and fashion the Communicant by the Ordinance He must of necessity be a Disciple to such Christ spoke Take ye eat ye c. not as ye are Apostles but as Disciples He must bring with him a Christ receiving or a Christ applying faith for Take Eat without a hand or mouth of the soul he cannot He must come with hunger and thirst for strength and refreshment for he doth come to a Table to eat and drink the staff of bread the cordial cheering wine This strength and nourishment is by
be better for them but whether to apply their eye to the very things themselves or to Christ they know not nor matter not but rest in a confused imagination just as they that uâ—e charms Now for redress of this confused notion I commend that of famous Dr Whitaker Quasi De Euchar. pag. 624. in 40. Chriâ—â—â—s in medio sederet c. As if Christ fate amongst â—ou and did the same as in the first Supper so ought â—ve to think of this Sacrament and that is to see Christ to take and bless and say to us This is my body take and eat This is my bloud Drink ye all of it a very effectual consideration according to that good old solemn word used to be spoken to the people at this Table Surjum corda Have your hearts upward to which they answered Habemus ad Dominum Now as to others that have their eyes so near the book that they see the worse I mean such as by curious enquiry and too much niceness how it 's possible that the eating of a piece of bread and drinking of a sup of wine should exhibit and convey to the faith of a believer the very true and real body and bloud of Christ do dispute themselves into a naked figure and sign as a painted supper represents a true I say this That God imitates men in their assurances or conveyances as we read of his oath of his earnest of his seal so that as men in passing of estates and inheritances do make Deeds and seal them and deliver them and then the real estate is not convey'd out by vertue of a bit of wax but by the Donors sealing that wax and fastening it to his Deed and delivering it as his Act and Deed So God or the Lord Jesus Christ makes a Covenant of giving Christ and eternal life to believers and appoints Sacraments to be Seals of that Covenant and delivers this sealed Covenant to a believer and thereby really and truly the Lord Jesus Christ for in hoc sacro speaking of the Supper saith Bernard non solum quaelibet gratia sed Serm. de caena 2. ille in quo est omnis gratia not only some one certain grace is given but he in whom is all grace viz. Christ Jesus the Lord. And yet I must not say that God hath so tied himself or us to the sacramentâ—l Seals as that no man can have Christ or the inheritance without them for that faith which eats and drinks the flesh and bloud of Christ extra Sacramentum Joh. 6. 50 51 53 54. doth save and the Covenant whosoever believes in Christ shall be saved passes the estate effectually to a believer though it be never sealed sacramentally so a Will unsealed and unwritten too will stand good to many purposes The Emperour Valentinian earnestly desired Baptism but before Ambrose could come died He was sayed saith Ambrose voto Baptismi by the desire of Baptism No The desire was good but it was his faith in Christ that saved him Crede manducasti saith Austin Believe and thou hast eaten What then need we care for Sacraments Yea the Covenant passes the Estate the Seal secures and quiets it God need neither adde to his Promise Oath or Seal to binde himself thereby but to settle us CHAP. IV. Of the Time of this Sacraments Institution And of Judas his betraying Christ. SO much of the Authour now to the Time of this The time Institution In the same night wherein he was betrayed The Lord Jesus was betray'd he was betray'd in the night The same night in which he was betrayed he instituted and celebrated this Supper §. 1. First The Lord Jesus was betrayed The same word signifies Gods delivering up his Sonne to death Rom. 8. 32. and Judas his delivering up his Master to the Jews Luk. 22. 4. and the Jews their delivering of him up to Pilate Mat. 27. 18. God is not said to betray his Sonne because according to his purpose and out of his love to man-kinde he delivered him to death for their redemption but both the Jews and Judas are said to have betray'd him they for envy seeking his bloud Matth. 27. 18. He for covetousness seeking money Matth. 26. 15. for it is thought that Judas conceiv'd that Christ would slip out of the mids of them and go away as often he had done and then his Master were safe and he had his money for it 's said Matth. 27. 2. that then Judas which had betray'd him when he saw that Christ was condemned repented himself It 's a good saying that we should not look on pleasure as it comes toward us but as it goes from us Sinne before it be committed seems to the eye of lust full of profit pleasure after commission when the lust is spent Ammon hates Tamar for whom he was sick before But the traitor sticks fastest to Judas he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the betrayer of Christ his Lord and Master and therefore the brand is set upon him Judas Iscariot who betrayed him as on Jeroboam that made Israel to sinne and how did he betray him He brought a band of men to the place where Christ was and marked him out unto them with a kisse Matth. 26. 48. This is he take him and hold him fast This Text refers not to Gods delivering up of Christ nor to the Luk. 22. 48. Jews but to Judas for it 's said In the night that he was betrayed and that was by Judas only §. 2. Obs Judas being an instrument to bring to passe Gods holy councel and purpose plunged himself by his sinne into deep damnation It was Gods purpose and decree that Christ should die and he himself deliver'd him up to death but as God holily and justly doth what Josephs brethren do sinfully so he delivers up the Lord Jesus by wicked hands Luk. 22. 22. The Sonne of man goes viz dies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it was decreed and determin'd But woe to that man by whom he is betrayed it had been good for that man that he had not been born It is according as it is decreed yet woe to that man c. Acts 2. 23. He was deliver'd by the determinate councel and fore-knowledge of God but you have slain him by wicked hands God brings his holy councels purposes and decrees to passe by most wicked instruments The giving up his Sonne to death was the most glorious work of grace and love that ever was but effected by most wicked hands Godly men could not be imployed in such services An Artificer useth a crooked tool to do that which he cannot do by a strait one The secret will of God is no rule of our obedience Nec omnis revelata saith Ainsw not every reveal'd Medull a lib. cap. 1. §. 23. will neither his instance is of Jeroboam to whom it was reveal'd long before that he should have ten Tribes 1 King 11. â—1 which yet peccavit occupando he
practise to make the door of this Sacrament no wider no narrower than Christ hath made it they cannot be condemned It may be so wide as to let in the uncircumcised to the Passeover and bring Greeks into the Temple as they said of Paul It may be so narrow as to shut out fit and worthy Communicants for circumstances for meer ceremonies as in former times There is great difference between Christs real members and guests at this Table and as I may say the visible Churches members or guests If he be a visible Professour of faith unshipwrackt of capacity to discern the Lords body of life without scandal he is a guest of the Church and yet not haply a true member of Christ but a Jew outwardly in letter a Simon Magus a Judas an hypocrite We are not Domini but Dispensatores Lords of the Sacrament we are not Stewards we may be but the Steward cannot invite to his Masters Table whom the Master will not have his guest nor shut out any whom the Master hath invited The Priests that were partial in the Law did God make base and contemptible before the people Mal. 2. 9. and their partiality was in admitting the blinde lame and blemisht Sacrifices of the rich or of their friends Such partiality will embase the Ministers of Christ and the Lord taxes the Prophetesses for like partiality Ezek. 13. 19. For handfuls of barley and pieces of bread they slay the souls that should not die they save the souls alive that should not live These are the two extreams which as applied to our purpose is to shut the door against them that should come in and open the door to them that should not enter which if any do for handfuls of barley c. for partial respects and carnal ends their sin is great 4. If we look on the generality of people in this Land they are not prepared and which is worse they will not be How many are bruits for their knowledge and beasts for their lives The onely way to bring them and the Sacrament together is either to stoop the Ordinance to them and being so set on tilt I fear it will runne dregs or to elevate and lift them up to the Ordinance and that 's the only way to be attempted God grant successe When the ignorant superstitious prophane are weeded out the Garden will hardly look green These are they that hold up old corruptions Religion is nothing with them but an ancient custome or tradition received from father to son The high-places were not taken away for as yet the people had not prepared their heart to the God of their Fathers 2. Chron. 20. 33. For the frowardnesse of those places where security senslesnesse of spiritual things opposition is predominant this Rule would be laid That there is no reason to deny those that are godly the liberty of performance of this duty or enjoyment of this benefit Why are they starved because others will not or ought not to eat Did the Church thâ—t lived amongst Jews or Heathens alwayes want this Sacrament They were sometimes disturbed and persecuted when the Civil Magistrate turned the edge of the Axe toward them but they lost not the Ordinance Why but we have no rule establisht by Civil Authority or rather no Government Nor had the Primitive Church for 300 years when the vigour of Discipline was strongest How was their Discipline of force Per pacta conventu by consent whereby all Discipline is valid He that will be of our body must submit to the Laws and Rules of that Corporation he is free of whether to be enfranchised or disfranchised What if wicked men break in and abuse our Sacrament what if Heathens had so done in the Primitive Church If they eat our bread it 's no Sacrament to them If extream violence be used or feared we have the protection of the Magistrate or as the first Christians we have our houses to break the Lords bread in §. 3 §. 3. Of removing obstructions to this Ordinance Quest If the command be so high the memoriall so sweet the benefit so great What may be done that there may be no obstruction between my soul and this duty this remembrance this benefit Ans I le set my self amongst you and be as the lowest of the people and this should be my rule I would abate and submit and strip my self of all carnall respects pride stomach-envy discontent scorn c. rather than deprive my self of this benefit or hinder my self from coming to meet my Lord Christ It should be point of conscience that should hinder me or nothing And now on the other side I le set my self in place of a Minister or Church-officer and my rule is this I will abate and strip my self of all pride interest enmity contempt of my neighbour partiality base and carnall respects rather than keep my self from giving it to you and would bring it to a point of conscience only that shall forbid me or nothing when it is at a point of conscience then both I and you must examine whether our consciences be not bound by errour that which binds you may loosen me that which binds me may loosen you if we inform one another and if errour be found I will cut the bond and set my self at liberty to receive or give the Lords Supper and I am consident that if carnall thoughts reasons and respects were cut off on all sides thousands would be reduced that stand off both from their duty and from their benefit It was the case of many of preâ—ious memory that liked not the Ceremonies yet submitted to those inconveniences rather than lose that benefit which by their submission to them might be gained § 4. Vse 2 Let every man consider how he acquits himself of this duty Do this and upon whaâ— terms he runs the loss of such a benefit as to keep a memoriall of Christ It 's a kinde of Thanksgiving to Christ to commemorate his death and sufferings for us As there is an exhibition of Christ and his grace to a faithfull receiver so the benefit should draw us to the use of this Ordinance As it is a command a dying command of Christ Do this in remembrance of me so the duty or conscience of duty should impell and move us The two Sacraments of old were both of them back with cutting off in case of neglect Gen. 19. 14. Numb 9. 18. The positive worship of God in Sacraments is not easily either misperformed or neglected You wâ—â—â—y God affrighted his people of old unto his Sacraments but now we fright you from them Farre be it from us we affright you into preparation not from the Sacrament as Joshua did the people Josh 24. 19. Ye cannot serve the Lord for he is a holy God he will not forgive your sinne it was a quickning speech not a discouraging we would not have you runne on the point of this Ordinance Why but if it be a command how
suspicion of scandalous sin but clear and convictive evidence And what I say of private grudge I would be understood to say of private differences in opinion speculative or practick provided they be such as godly men do ordinarily dissent in or as the Apostle saith Such things wherein the Kingdom of God consists not Rom. 14. 17. For vers 3. Let not him that eateth despise him that eats not Let not him that eateth not judge him that eats and the reason is given vers 4. He is another mans servant to his own Master he stands or fals Such discord need break no musick we may as soon make all faces alike as all judgements and we should not be so proud as to think all are Blackmores besides us For God hath received him saith the Apostle Rom. 14. 3. therefore let us receive him and let him receive at the Lords board and yet I would have no man think that I dare speak in favour of or invite heresie to the Lords Table For as there is a great difference between our daily sinnes and those we call scandalous or flagrant and atrocious so there is also between many errours of judgement and pernicious heresies And if we compare such heresies with scandalous sinnes of moral life you shall finde that heresie is more infectious and pestilential though the other may be as mortal So the Plague is more to be avoided than the Dropsie Heresie overthrows the faith of other men more easily than drunkennesse doth their morals by the example By scandalous sinnes we open others mouths to blaspheme by heresie we our selves blaspheme 1 Tim. 1. 20. And you finde that it is said of heresies as it is of Adultery Murder They that doe such things shall not inherit the Kingdome of God Gal. 5. 19. And if there be any thing higher it 's said They bring upon themselves swift destruction 2 Pet. 2. 2. and therefore they are as farre removed from this Table as any other §. 4. And what I have said of private grudge or private differences in judgement I say lastly of private respects or partiality which neither shuts nor opens the door well and if I were to allow or disallow Communicants I would not admit my near relations Wife Children Servants Kindred Friends but upon the same termes I would admit my enemy his relations his Wife Children and if I should disallow any of them upon the same terms I would forbid mine own else were I a Jam. 2. 4. respecter of persons and a judge of evil thoughts Nor would I stretch out my hand to a Parliament-man and withdraw it from a Scavenger on the same termes Nor should a godly man Flagranti in crimine under the scandall of drunkennesse or adultery finde any more welcome than another man under the same sinne untill repentance made some difference For still I goe upon the same Rule or principle The Table is not ours We make not the Feast We are not Lords and Masters of the Ordinance but Stewards Servitours Dispensers that must act ad voluntatem Domini §. 5. The third Use of this Point may be to satisfie our querulous and complaining dispositions when we see many who are but Jewes outwardly and they are no Jews Many that have a forme but not the power of godlinesse Many that walke disorderly as the Apostle saith 2 Thess 3. 11. Many that desire to make a fair shew and do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set a good face on it Galat. 6. 12. but are rotten at the core c. They complaine Why are they suffer'd Why are not they cast out Why do they remain spots in our feasts as Jude saith c And it cannot be denied we plead not for hypocrites we are not Advocates and Patrons of foolish Virgins they come unworthily though they come and that is bad enough but why do they come at all The Answer is That violence must not be offer'd to that Rule Order and way which God hath set down for the prohibiting of any visible member from his right It 's fit that thieves and robbers and cheaters were either reformed or purged out of the Common-wealth but yet it must be in the course of Law or else the remedy would be a mischief That in the mouth of two or three Witnesses saith Christ Matth. 18. 16. every word may be establisht It is not a thing to be done at randome as I have shewed Every sore leg is not presently to be cut off there may be as sore a one under a silk stocking The Church sinnes if she neglect her duty but I must tell you That you must do your duty first Have you in private offences gone first to your offensive brother and told him of his fault in private and then if he be not gain'd have you born witnesse against him And hath he been convinced of his sinne by due conviction Or doth he stand out against conviction and admonition And is he obstinate and doth persist in his sinne One may murder a Felon he should haply die but he dies innocently if he die by a private hand A man that deserves to be cast out may be cast out injuriously viz. a non judice I confesse the Argument is plausible That the Church the livelier and purer it is the better it is So the Corn-field is best that hath no weeds The Corn that 's clean drest from chaffe and cockle is the purest but it 's rare to finde such a field or to finde such a floor in the Garner so it is but not in the barn-floor I like holinesse which is of Gods making not that which is of mans making The Novatians or Cathari the Donatists also pretended both to a holinesse above all the Churches of God in the world but there is as Calvin observed none of them left in the world to be seen whereas the true Churches of Christ continue and I hope shall continue though they be like Israel going forth of Aegypt that had a mixt multitude among them as the Scripture speaks CHAP. XIX What must be done where Discipline cannot be executed for want of Administrators §. 1. HAving said That the Lords Supper is a barred Ordinance and yet that the just rights of the Communicant ought not to be invaded I shall now proceed before I go further Two or three Questions of moment and importance The Answer to which will both clear the former Doctrine more fully and also anticipate such Objections as may be raised up against it Quest 1. The first Question is this What is to be done in such case wherein the former Doctrine is impracticable by reason that the Church or particular society whereof thou art a member be not in capacity to exercise such Discipline for want of such due Administratours as may bring to execution the aforesaid order of Debarment from or Admittance to the Lords Table Before I answer this great Question I must tell you that I have cause to fear least