the bringing in and planting of Israel into Canaan for then were their enemies found lyars unto them and they did tread upon their high places but yet this Promise is extensive to Israel now as then so far as that victory over all opposites and oppositions shall stand on the Churches side It is to be observed that Moses describes the happiness of Israel in these words by that which was as yet future Thine enemies shall be found lyars Thou shalt tread on their high places Much of our happiness lies in reversion It 's said of those prodigies of faith Heb. 11 that some of them died in the faith not having received the Promises ver 13. and that all of them having obtained a good testimony by faith received not the Promises ver 39. All of them happy notwithstanding There is a great inheritance in remainder to be inherited by faith and patience Heb. 6. 12. Happy are they who are within the intail The Church shall reap her greatest Harvests in the latter days The scorching Sun that at present beats upon the corn-fields doth but ripen the fruits which shall be gathered in full sheaves in their season 1. Israels enemies shall be found lyars that is 1. Either they shall fall into a consumption and be attenuate and wast away as it was said of the house of Saul it grew weaker and weaker there is some such signification of the word Ps 109. 24 Or 2. They shall promise to themselves great things saying I will pursue I will overtake them and swallow them up I will divide the spoile my lust shall be satisfied upon them as it is Ex. 15. 9. but they shall be found lyars for they shall bring forth a lye as big with child as they are with mischief and so we have hitherto found true in our experience The enemy is but a lyer God hath blown upon their counsels and frustrated them Or 3. They shal be found lyars unto thee that is shall be subject in despite of their hearts Ps 18. 44. Strangers shall lie unto me they shall feign obedience and subjection being so convinced of Gods hand with his Israel or feeling it so against themselves that they shall curry favour and like Gibeonites fue to make their peace and shrowd themselves under the protection of Israel and this I conceive to be the most natural sense of this expression Thine enemies shall lie unto thee And thence I shall observe That the prosperous success of Israel will make many hypocrites who will feigne reconciliation and submission and therefore a watchful eye must be upon them because they are but lyars dissembling themselves until there come an opportunity and revolution of things when they will turn Samaritans again It 's no resting upon their pulling in of their horns but in the cutting of them off nor can there be any security to you but only in leaving them no power to hurt 2. Israel shall tread upon the enemies high places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon their neck so the Greek translation Enemies to the Church may have their high places but the Promise will bring them under her feet It was literally fulfilled to Israel in respect of Canaan The Idol-gods worshipt usually in high places cannot protect them the strength power forces magnificence of the enemy must come down under Israels feet this Promise will have effect Thou shalt tread on their high places Let not Israel be proud of the Promises but with humble confidence expect them All enemies must come under Christs feet and if under his feet they cannot be over our head If any shall laugh at this Promise as unlikely as Sarah once did at that Promise which seemed improbable because the Church is few and weak He may by the same reason laugh at a worm threshing the Mountains into chaff and of the rams-horns blowing down the walls of Jericho no matter though the instrument be as contemptible as the Jaw-bone of an Asse so that it be in the hands of a Sampson that God who makes the Promise hath a hand strong enough to bring it to pass I shall now draw drown that which hath been said into Application sutable to the occasion Vse 1 Let Israel see God and admire him and cast upon him all the glory of their Salvation and victories This who is like to thee is applyable both to God and to Israel Israel saith of God who is like unto the O Lord among the Gods who is like to to thee Ex. 15. 11. a fit Motto for your Ensigns as it was for the Maccabees and God saith of Israel Who is like to thee O people God is a quis sicut tu among the gods Israel is a quis sicut tu among the people such mutual commendations do God and his people cast upon each other There are many rivulets which by their confluence make up such a stream as may turn the wheel of our praises this day If we do search out the works of the Lord as it is said Ps 111. 2. The works of the Lord are great sought out of all them that have pleasure therein and it may well be said of them that have pleasure therein for otherwise when the hand of God is lifted up men will not see might we not be convinced of Gods finger here if we would survey all circumstances and not Atheistically deny or perversly wrangle against the manifestations of God but it is the great unhappiness of many amongst us that even with such spectacles they cannot read God in his works It is too late for the Egyptians to say God fights for Israel when they are inclosed in the Sea and cannot get back again they might have acknowledged it sooner had they not been hardened and who knows but that check which God hath lately given us in the North may not freez up some again that did begin to thaw and yeeld They that will be hard and stiff shall not want occasion while we are in this wilderness He that will stumble shall not want a stone in his way If Pharaoh can but see that the like is done by the inchantments of his Magitians as Moses did then is he where he was For our parts it ought not to take off our praises for the receipts we have had from God though as they say of the Nightingal we have a thorn at our breast whilst we sing for yet will we sing the Lords Praises and gather up the crums of his mercies which he hath let fall at Scarborough Plimouth Shrewesbury Weymouth sic positi quoniam suaves miscetis odores these flowers make a good Nosegay though there be one Bryar in it Scarborough was given to us at the time of the Treaty when Weymouth was taken from us which helped to make the end of the Wallet to hang the more even Shrewesbury and Weymouth were two great Ports of Armies to be powred forth upon us The one from the Welch the other from the outlandish parts God
be mine I le trust them surely they will not lie nor shrinke how doth the love of God to his people preponderate all their miscarriages how inclinable is he to conceive hopes of them for though he can alleage enough against them to justifie his desertion of them yet he buries in forgetfulnesse that which is past upon hopes of better for time to come and this expectation which he hath of them gives a non obstante to all their former provocations and iniquities and casts the skales with him to be their Saviour They will not lie So he was their Saviour The Observations that I shall take up at this time follow in their order Observa 1 God could have drawn up such a charge against his people to whom he was a Saviour as might have justified him to all the world if hee had refused them I gather this from the first words he said He said surely or as it elswhere is translated notwithstanding when one begins a speech with a notwithstanding hee leaves it to your conception to imagine all that was in his minde which never broke forth and it carries it cleere enough that God broke through all the considerations of their rebellion apostasie unworthinesse when he said Surely they are my people and the like forme of speech carries the same implication Matth. 21. 37. Last of all he sent unto them his son saying They will reverence my son as if he had said They have hitherto killed my servants one after another but they will reverence my son Observe the connexion of the former Verse with my text I will mention the loving kindnesses of the Lord the praises of the Lord for he said yet they are my people that is when hee might have said so much against them as to have deserted them and given them up to destruction then hee said yet they are my people It 's good for us to observe what God might lay in charge against us even then when he crowns us with his favour or wee proclaim his praises for nothing gives a better foyle to mercy nothing sets such an edge upon thanksgivings nothing sets the strings in sweeter tune for praises than for us to consider and compare our remotenesse from expectation of any Salvation Make a man first humble and you make him thankfull He that first can justifie God will the more easily and freely glorifie him We finde not in the Pharisee his God I thank thee any self-condemning or God-justifying expressions Our Saviour observes that that Leper who of ten healed came onely back to give glory to God was a Samaritan This stranger sayth hee Luke 7. 16 28. Let us set our Nationall sins before our eyes this day when we come with our peace-offerings for publike mercies these sowre herbs will quicken our palate to the relish of this Passeover for it is a Passeover indeed God having made the destroying Angell to passe over the houses of his people and led the stroke to finde out them that would keep us still in Egypt after God cals us out And to let passe all those provocations of God by this Nation for so many yeers of rest Let us looke upon the face of our wildernes-sins as I may call them and what were Israels wildernes-sins murmuring against God complayning of his dealing with them dislike of his Covenant contempt of his Promises returning in heart into Egypt And are not our carcasses as worthy to fall in the Wildernesse as theirs did For it was not for their Egypt-sins but for the wildernesse-sins when they werein passage to the promised Land that God sware in his wrath against them that they should not enter Heb 3. 10 11. into his rest Have wee not cause to tremble lest God should enter the caveat of such an oath against us for the sins wee are guilty of in this our passage What bitter complaints of and murmurings at Gods dealing with us What mutinies against our Leaders what evill reports are brought up of the Reformation intended what lusting after the former flesh-pots what calling for Captains to lead us back again into bondage what dancing before the golden calves of new opinions and ways of our own erection and yet God is our Saviour with a non obstante to every of these miscarriages Let us rejoyce with trembling and be broken into thankgivings In our receiving of such high grace and favour we must look to two things 1 The rellish of the mercy bestowed which is quickned by sense of our unworthinesse 2 The disgestion of it into thanksgivings prayses and obedience In relishing of a mercy a man eyther looks upon it as a benefit and so hee gives thanks to God as the benefactour or as it is a fruit of prayer and as it is the workmanship of God in which he is seen in wisdom power presence goodnesse and so he praises God as the workman for that is the difference between thanksgiving and praise the one looks at the benefit the other at the workmanship of God in it If one give you a Watch or curious piece the benefactor hath the thanks the workman hath the prayse There are more thanksgivers than praysers of God because though many taste the benefit yet few taste or see God in it And for the digestion of a mercy bestowed it is much according to the rellish of it He that relislies onely his own interest or good in it turns it oftentimes into matter of self-glory security c. but he that sees God in it The joy of the Lord is his strength to make return of prayse and service to God again Observa 2 Gods people will not lie or faile God of his expectation that ehe hath of them The Text puts these two as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one and the same They are my people Children that will not lie God sayth of himself that he cannot lie of his people that they will not The reason is because they follow and adhere to him and his Cause upon true principles and not self-interests and ends a man may advance very farre and do valiantly upon private interest and ends He may run swiftly and smoothly but he always fals towards and rests upon his byas The mixt multitude that go out with Israel will fall to lusting We have seen the end of such blazing and falling stars who after they have deceived us a while have been resolved into their elements of earth and selfe respects but a man that is carried by true Principles though the compass may through infirmity or temptation somtimes admit variation or wavering yet it recollects it selfe and will point to the true pole what waves or winds soever beat against the ship wherein he is Observa 3 The Church gives unto God alone the title of a Saviour He was their Saviour But are there not Saviours besides him Saviours shall come up on Mount Sion to judge the Mount of Esau Obad. Vers ult When they cryed unto thee
differently tallented men with grace parts means opportunities and he doth not require him that hath but one tallent to put forth five 2. For the more particular explication of the point and first who fulfils after the Lord in duties of obedience and that is when a man walks 1 Universally in compliance of heart and endevour to the whole rule clipping off industriously no part of that service which beares Gods superscription upon it though it may be to him harsh and unpleasant yet the command of God shall both awe and draw the heart unto it for that word I am the Lord thy God makes every Thou shalt of his and every Thou shalt not acceptable to a godly man and this is to walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fully 2 Freely though no rod be holden over us the Laws curse is the Imprest shilling to force a servile spirit but the love of God is the byas of a voluntiere Grace is that whereby God is free in giving to us and grace is that which makes our hearts free in obedience to him and this freenesse of spirit will be most seen when there are most rubs in the way for then he that moves by outward poyses will stick and be dull as when a bowle runs up hill every rub slugs it but when it goes downe hill a rub quickens it a free spirit is enkindled by that which quencheth another man 3 Satisfied in part with duty and with the conscience of sincerity and exercise of his graces therein though successe answer not what a joyfull man was David when he and his people had offered so willingly the materials of a Temple though he might not build it 1 Chron. 29. What pleasure took Paul in infirmities and reproches for Christ when the strength of Christ was perfected in his weaknesse 2 Cor. 12. 10. And this is that satisfaction wherein a good conscience findes some rest when a man can pray can believe wait and speak for God though the success and event answer not his duties or desires a good heart is loaden with the very burden of duty and finds ease when it is sincerely discharged let the issue be as it will 4 Independent upon and unrespective unto the eye and account of men and that 1 Though equals interessed as well as he do desert him as the ten did Caleb and Joshua 2 Though the people misconstrue him as these did them he that walks by mens countenance or eye steers by a Planet and not the Pole-Star 2 To fulfill after the Lord when impediments lye in our way and crosse winds carry us from the Port is 1 To reckon upon God with us against all mountains of opposition so Caleb The Lord is with us feare them not Thus the Prophet animated his man being in feare and Hezekiah his Subjects There be more with us 2 Kings 6. 16. then with him yet had he none but God to recken on and the Assyrian had a hundred fourescore five thousand 2 Chron. 32. 7. at least such is this God of ours who sayth Shall I bring to the birth and not cause to bring forth Isa 66. 9. who promiseth Jacob the worm that hee shall be his instrument to thrash mountains to dust Isa 41. 14 15. and what comparison between a worm and a mountain what other reason is given of the breaking in pieces of all confederacies and associations against the Church but only this For Immanuel Isa 8. 10. and it might teach all the world to say when they set against God fiâ—collidimus frangimur as the earthen pot against the iron rod breaks not the iron but is it self broken 2 To stand firm by setting one foot upon the experiences wee have had of God and the other upon his promises yet in expectation for our experience of him we may argue from his opening of the red Sea to his opening of Jordan Hee that opened the Sea to bring us into this wildernesse will surely open a River to let us out And for his promises to his people they will eat their way over all Alpes of opposition God will be the Midwife of them to deliver them of their wombe as it 's said He hath fulfilled with his hands that which hee spake 2 Chron. 6. 4. with his mouth 3 To fulfill after the Lord being in incumbrances inward outward is 1 When a man prefers not a quiet Egypt before a troublesome and hazardous adventure upon the Land promised He will never repent of his choyce of God nor of his ingagements to his cause though hee suffer for it and lose by it he will never say would God I had dyed in Egypt nor sound for a parley with the world and sin nor sound a retreat to his heart to march away from the cause or work of the Lord. 2 When we misconster not Gods intention meaning towards us nor put a false glosse upon his hand that goeth forth against us like these rotten-hearted Israelites that cryed God would betray them it is hard when his covenant truth and love cannot vindicate him from all possibility of falshood towards us or forgetfulnesse of us Keep up good thoughts of God that if he bring us not into Canaan at the fore-doore yet after he hath led us about to humble our pride he will bring us in at the postern as he did this people and if he save not Jonah by the Mariners hee may save him by the Whale that swallows him 3 The third thing is why his people should fulfill after the Lord in which I will be briefe for Eliah his reason is enough If the Lord be God follow him for all 1 Kings 18 21. attractives are in him all remuneratives all restoratives and he expects it of his people commends it in them and rewards it to them He expects it I know Abraham saith God that he will do so and so Hee commends it as here he doth Caleb he followed me fully He rewards it as here he promiseth and afterward performed to Caleb and generally they that follow the Lord home 1 Shall see more of him 2 Receive more from him 1 They shall see and taste more of him for then shall we know the Lord if we follow on to know him Hosea 6. 3. we shall see him in oftner experiments and observe the curiosity of his contrivements and workmanship in his ways and that is one reason why hee crumbles his mercies to his people and why they have his blessings by retail that communion and trading betweene his people and himself may be mayntained and hee more sweetly enjoyed so the Cloud empties not it self at a sudden burst but distils and dissolves upon the earth drop after drop 2 They shall receive more from him he measures liberally back to them that mete liberally unto him They that will have their fill of God must hold on to the losse of a duty or suffering for usually hee reserves the best and fullest cup to the
the house top to which every good man should bring water and not oile For love peace saith the Scripture yea seek it when it is wanting to you yea and follow it when it is flying from you but yet withall the same Scripture couples peace and truth peace and holiness in our loving seeking and following for we shall have a dear bargain of it if wee sell truth to buy it and therefore wee must not play booty with one another to rise winners and God who hath greatest interest to be the loser Wee should be happy in such Treaties as might not prove a Trojan-horse unto us and which might heal us to the bottome and not skin us over And for him that delights in bloud let satiate sanguine be his burden 3 Some are indisposed to this duty out of feare as 1 Feare to be engaged standing with one foot within and another without the threshold looking backward and forward afraid of every new step saying as Caesar at Rubicon yet we may go back and of such men there can be no certainty for as it is said of those that followed Saul they trembled after him 1 Sam. 13. 7. and the next news of them is that they were scattered from him verse 11. So is it here 2 Fear of losse by the Reformation and such is every Demetrius whose Trade goes down by it and therefore no wonder if all the Craftsmen cry up their Diana there is but little more reason for ingrossers of dignities and livings in the Church then for Monopolists in the State yet let not that Oxe his mouth be muzled that treads out the corn If our Churches be made golden Candlesticks let not Candle-rushes be set up in them If our Ministers be Angels they must have wings and their feathers not so pluckt-off as to prevent their flying there is no colour of fear of this from a Senate of such Learning Religion and already declared resolution for starve the Nurse and she must needs starve the Child the Bird that is to keep the Nest sit upon the Eggs must have her meat brought in to her and not flye abroad to purvey for her self nor makes this any thing against that freeness of preaching the Gospel which some in simplicity or worse do urge as inconsistent with liberall mayntenance for even the Volunteer follows not the War at his own charges I say no more but this that poore pittances and meer benevolences are but too like a prisoners mayntenance whose small allowance and almes-basket to boot keep him still hungry 3 Feare or hatred of the purity of Ordinances and power of Religion of which thousands will say as they of Christ Mal. 3. 2. But who may abide the day of his comming and who shall stand when he appeareth for he is like a Refiners fire and Fullers sope This root bears Gall and Wormwood Deut. 29. 18. unto such the burning and shining light of the Ministery is terrible and the more when they shall not be able at pleasure to hamper it in the old snare of Ceremonies or bring upon it the old Extinguishers with that facility as wont it is a mark of a Philistine if the Ark of God smite him with Emerods and afflicts him it serves not the Israelites so 4 A scrupulous feare of sinning against authority and in truth the tendernesse of the conscience in that point is to be approved for God hath so hedged in Magistracy whether the supream or subordinate that whoever 1 Pet. 2. 13. 14. breaks through that hedge shall feel the thorns in his sides and therefore conscience must acquit it self of it's warrant and sincerity that it seeks nothing but the saving of the Ship and Master from the violence of the storm and in that case once speaking Asse said reason who having saved her self yea and saved her Master from the Sword against his own will did thus plead against his anger What have I done unto thee that thou hast Num. 22. 28 30 smitten me was I ever wont to doe so before time Use 2 Let this point help forward our Humiliation this day for our not following the Lord fully and is it not time when our former rebellions against and provocations of God do now plead against us by the first of Gods 4 sore Ezek. 14 21. judgments â—â— Sword and that Sword the sorest of all Swords wâ—â—â—h kind may yet doubtlesse be cast out by Prayer and Fasting nor shall I now at this time set in order before you our former Nationall sins for which God hath been a Moth unto us and is now become a Lion for from so small a thing as a Moth doth he threaten to be a Lion unto Ephraim Hos 5. 12. c. Let us rather apply our selves to take notice of such marks of Gods displeasure as are now upon us since wee came to the borders of our happinesse and observe the reason why we are wafted from the shore so far into the mayne back again When was the venome spirits of men so discovered as now of later times When I would have healed Israel the sin of Ephraim was discovered Hos 7. 1. Healing times are discovering times and have we not cause to look for that in Joshua 24. 20. namely that the Lord should turn to do us hurt and consume us after hee hath done us good or for that in Numb 14. 34. Yea shall know my breach of promise Our Ark is like Noahs floating upon the waters Wee have many that are weeping for Tammuz thirsting for the return of their Adonis wee Ezek. 8. 14. have bitter murmurings and eructations of Gall against God and his Truth we feare our remedies wee are full of divisions sinfull paenall in Church and State Wee abound in jealousies a just punishment of our provoking God to jealousie of us by our former dalliances with superstition Wee are discouraged because of the way and speak against God and Moses Numb 21. 4 5. and therefore hath the Lord sent fiery Serpents amongst us that bite us and even devoure us Religion is torn into divisions and fragments the swarme is up and settles in so many places as without great mercy they will never be got into one hive such symptomes do wee put forth now that God is healing us and are come to such a crisis as makes our hearts to bleed what is there in Ireland what in England but pila minantia pilis quis talia fando What Monster of cruelty can endure to see his Mothers bowels so ript up Where are our publick spirits remote from mixture of private ends What Souldier is willing to forget his auream messem or golden harvest and rather be bankrupt by grace then make the State bankerupt by war What Delinquent rather offers Ionah 1. 12. up himself to Tryall and saith Take mee up and cast mee forth into the Sea so shall the Sea be calme unto you Surely God will fetch our pride out of us by
hath given to his Church for this ver relates to the 11. He gave some Apostles and some c. that henceforth c. and to them doth the Apostle commit the charge of the flock to watch over them against wolves Acts 20. 28 29. 2. The holding fast and pursuance of the substance and great things of Religion ver 15. but being sincere in love grow up in all things into him which is the head It s an excellent growth to grow up into the head that is into communion with and conformity to Jesus Christ which triviall opinions nothing at all advance observe the antithesis or opposition he makes between being carried about c. and following the truth in love for contraria contrariis diseases are cured by contraries so the Apostle Peter 2 Pet. 3. 17 18. gives the same receipt against unstedfastnesse but grow in grace and in the knowledge of our Lord and Saviour Jesus Christ and to take off teachers from fables and genealogies and questions of no value Paul commends to them the aiming at godly edifying which is by faith and to hold to that which is the end of the commandement charity out of a pure heart and of a good conscience and of faith unfained 1 Tim. 1. 4 5. If both Ministers and people would but drive this trade it would take off that wandring and hunting after novell opinions and doctrines and would keep us constant in the wholesome pastures even now that the hedge of setled government is wanting If you have good feeding why should not that keep you from wandering untill the pale be set up wait upon God in the use of his saving ordinances and pray for us If Moses stay long in the mount must the people be setting up golden calves and say we know not what is become of this Moses Aarons rod Exod. 7. 12. shal swallow up all the rods of Iannes and Iambres in due time The Apostle puts us in hope of a vil ultra to such 2 Tim. 3. 9. They shall proceed no further for their folly shall be manifest unto all FINIS Magnalia DEI ab Aquilone Set forth in a SERMON PREACHED BEFORE The Right Honourable the LORDS and COMMONS at Saint MARGARETS Westminster upon Thursday July 18 1644. Being the day of publike Thanksgiving for the great VICTORY obtained against Prince RUPERT and the Earl of Newcastles Forces neer YORK By RICHARD VINES Minister of Gods Word at Weddington in the County of Warwick and a Member of the Assembly of Divines Published by Order of both Houses LONDON Printed by R. L. for Abel Roper at the signe of the Sun against St. Dunstans Church in Fleetstreet 1646. Die Veneris 19. Julii 1644. ORdered by the Lords in Parliament assembled That Mr. Vines hath hereby thanks given him by this House for the great pains hee hath took in his Sermon Preached before the Lords and Commons on Thursday the eighteenth of this instant Iuly in Margarets Church Westminster it being the day of Thanksgiving for the great mercy of God in the happy successe of the Forces of both Kingdoms against the Enemies of King and Parliament neer York And that the said Mr. Vines be intreated to Print and publish his said Sermon which no man is to presume to Print or reprint without his authority under his hand as he will answer the contrary to this House John Brown Cler. Parliamentorum Die Veneris 19. Julii 1644. IT is this day Ordered by the Commons assembled in Parliament That Sir Robert Harley do give the thanks of this House to Mr. Vines for the great pains hee took in the Sermon hee Preached at the intreaty of both Houses at St. Margarets Westminster upon the day of publike Thanksgiving for the great Victory obtained against Prince Rupert and the Earle of Newcastles Forces and he is desired to publisht it in Print H. Elsynge Cler. Parl. Dom. Com. I appoint Abel Roper to Print my Sermon Richard Vines To the Right HONOURABLE THE LORDS and COMMONS Assembled in Parliament Right Honourable and Noble Senatours BY this time it is cleere day even their eyes whose unwillingnesse to beleeve it made them blinde are now waken to see that God did indeed put matter of thanksgiving both into our hands and mouthes To disguise so solemne a duty onely to support reputation in the eyes of the world is no lesse then to put an Irony upon GOD. Thanksgiving is the reply we make to GODS answer of our prayer of whom if we walke worthy he will surely make rejoynder of new mercies Though we cannot expect but that we may shift our garments and somtimes weare sackcloth The Lord set our hearts in tune whether to Lachrymae or Hallelujah Beware of that rock which the Israelites fel foul upon in their wildernesse condition where being at Gods more immediate finding and having all their entertainment from Heaven they most of all did then imbitter GOD by their murmurings against and temptations of him The good Lord command the West to blow as sweet a gale as the North hath done and so finish his own worke that unto Henricus Rosas Regna Jacobus may be added Ecclesias Carolus So prayeth Your unworthy servant for Christ Richard Vines A SERMON PREACHED Before the Right Honourable the LORDS and COMMONS assembled in Parliament upon the 18th day of July 1644. It being the day of Thanksgiving for the great mercy of God in the happy successe of the Forces of both Kingdoms against the Enemies of King and Parliament neer York ISAIAH 63. 8. For he said Surely they are my people children that will not lie So he was their Saviour WHat the Historian sayth of that day wherein Non suit maior sub imperio Romano dies c. Florus lib. 2. cap. 6. de bello Punico secundo Scipio and Hannibal disputed that long depending cause between Rome and Carthage in open field The Romane Empire untill that time had not seen a greater day The same may I justly say of the occasion of this our meeting Nor we nor our fathers in this Kingdom considering the numbers on both sides the Interests that lay at stake the fulnesse of the victory the hopefull consequence of it have had more cause to sing They compassed me about like Bees they are quenched as the fire of thorns for in the Name of the Lord will I destroy them Thou hast thrust sore at me that I might fall but the Lord helped me The Lord is my strength and song and is become my salvation The voice of rejoycing and salvation is in the Tabernacles of the righteous The right hand of the Lord doth valiantly The right hand of the Lord is exalted the right hand of the Lord doth valiantly Psal 118. 12 13 14 15 16 c. for though God have cleerly attested his presence with us by many visible tokens thereof ever since we came into this wildernesse so that we may truly say Take counsell together and it shall
come to nought speak the word and it shall not stand for Immanuel Isa 8. 10. yet hee never yet did set a broader seal to this Cause in testimony of his patrociny thereof than at this time and place The first Summer of our war hee wrote himself our God in great letters at Edge Hill The second in yet a greater character at Newbery The third that he might be legible to such as hitherto would not see hee hath wrote himself Immanuel in a Text letter even in that place where that which hath since proclaimed it selfe a cruell war did then in its infancy disguize it self under the name of Guard a good Omen Hannibal is routed neere the walls of his own Carthage There can be to us no better signe than when God increases upon us and still makes us better measure of his mercies than aforetime New mercies from him are the matter of a new song to us and of a new name to himself so let him swallow up the lesser characters of his goodnesse to us in still a greater letter untill the Egyptians see and say Let us flee from the face of Israel for the Lord fights for them against the Egyptians Exod. 14. 25. I shall not stand to rip a sunder the texture of the whole Chapter the beginning of it is taken up in a dialogue between the Church and Christ Who is this saith she that commeth from Edom with dyed garments from Bozrah It is I saith hee that speak in righteousnesse mighty to save Wherefore saith shee art thou red in thine apparell and thy garments like him that treads in the wine fat I have saith he trodden down my enemies so have stained my garments with their bloud as theirs with the bloud of grapes that tread the wine-presse And because a third question might have beene asked what partners hadst thou in the work he anticipates in the 5 Verse I looked and there was none to helpe and I wondred that there was none to uphold Therefore mine own arme brought salvation unto me and my fury it upheld me and I will tread down the people in my anger c. How little how nothing doth the Church contribute to her own deliverance or salvation She hath nothing to do but like Israel to stand still Exod. 14. 13. with cap. 15. Ver. ◠c. ◠and see the salvation of the Lord and afterwards to sing and follow the Lords hand with acclamations therefore she breaks forth Verse 7. into these words I will mention the loving kindnesse of the Lord the praises of the Lord according to all that the Lord hath bestowed on us c. Now as a good Historian doth not relate meere and naked matters of fact but the reasons and considerations moving so or so with the effects and resultances so the Church survaying the loving kindnesses of the Lord even from the times of Egypt and of the wildernesse which was the great letter wherein the Alphabet of his remarkable mercies to that Nation did begin suggests in the words of my text the considerations upon which God proceeded to be their Saviour For he said surely they are my people children that will not lye so he was their Saviour The words have no great knot in them that expression Children that will not lie requires a little light Mercer in Gen. 21. 13. mentiri Hebraicè est dicti facti The Hebrews call lying not only in words but deeds verball lying I shall not insist upon for though the Papist under-prop his Religion as the enemy doth his cause with legends of these pious fraudes yet lying is a trade that will break both the first Merchant thereof and the Broker and the credulous buyer or receiver they cannot keep open shop long lying Bonefires will not blaze long lying Bels will be presently in the changes though truth may lose ground at the start yet it ever wins at last The text speaks of lying in deed or fact when a man doth fallere fidem datam break his Covenant deal perfidiously with God for that is the proper notion of lying in fact to break through and violate ingagements to be unfaithfull to deal falsly so the word is used Gen. 21. 23. Sweare to me that thou wilt not lie or deal falsly Psal 44. 17. All this is come upon us yet have wee not forgotten thee neither have we lyed or dealt falsly in thy covenant Psal 89. 33. I will not suffer saith God my faithfulnesse to lie or fail my covenant will I not breake nor alter the thing that is gone out of my lips and so you shall find though the word in the fountain be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in the text Psal 18. 47. that feigned subjection or obedience to God or men is called lying The strangers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is the word used Psal 18. 47 c. shall lie unto me or dissemble their submission in which notion the word is also used Deut. 33. 29. Thine enemies shall be found liers unto thee that is they shall not dare but to be subject though their hearts be rotten and to conclude Hab. 3. 17. The labour of the Olive shall lie that is fail or frustrate expectation so that it cannot rest in doubt what should be meant by children that will not lie that is they are my people that will not shrink as one of our English translations doth well Mr. Coverdales Translation turn the Latine filii non negantes they will keep touch with me and will answer their covenant-ingagements The words hold forth unto you three things That God in the experience and by the confession of his people was their Saviour He was their Saviour The consideration which hee had and the account which he gave to himself of them He said they are my people children that will not lie The connexion of these two together so he said of them and so he was to them So he was their Saviour For the right apprehension of the sense of the words you are to take them as a Prosopopeie conceived in way Sanctius inlocum of imitation of men that as a father in debate within himself what he should do concerning a lewd and disobedient son saith his courses are loose and vitious his disposition illiberall his carriages towards me undutifull but he now falls at my feet laments his exorbitances obliges himself to return ad bonam frugem what shall I conclude why notwithstanding all this hee is my child parentes nil non sper ant de filiis hee will now keep promise I will be a father to him So God is conceived of in this text as being in consultation with himself about Israel and the word surely or notwithstanding implyes that he could lay much rebellion many relapses to their charge and yet on the other side considers They bewail their evill ways they renew their covenants with me they put upon themselves new ingagements to
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
sinner Christ broken Christ bleeding and the meaning of your eating and drinking is to feed sorrowfully and sweetly upon Christ so prepared and presented to you for your repast and comfort But now if the same cup taken with such ingredients would be deadly poyson with such a lively Cordiall would you not expect that the Physician should teach you to make it Cordiall so the Lords Supper worthily received is the most soveraign Cordiall But some again may eat and drink damnation to themselves Would you not expect that the Minister if he have either conscience of his duty or respect to your souls should teach you to avoid the danger and obtain the benefit If you do not yet God looks for it at our hands Ezek. 44. 23. And they the Priests shall teach my people the difference between the holy and prophane and cause men to discern between the unclean and clean for else you may eat and drink damnation to us as well as to your selves §. 4. Secondly The people are taught To know the meaning of the Sacrament before they take it That 's a terrible expression ver 29. He eats and drinks damnation to himself not discerning the Lords Body that is not knowing the meaning the nature use and end of the Ordinance which to understand is a good part of preparation and without it there can be no right or true preparation And therefore all you that intend to be Supper-communicants attend The first lesson which you must learn the first question to be answered is What is the true meaning of this Ordinance what is the main business of it for it is supposed in those words Exod. 12. 26. When your children shall say to you What mean you by this service i. Passeover that the father should be able to teach his childe as it is there directed and that the child should as his first lesson be taught what is meant To know what the meaning of this Ordinance is 1. It is a proper and excellent antidote or remedy of such abuses and miscarriages as creep in at the door either of ignorance superstition or prophaneness and the Apostle signifies so much here by applying this corrective to those distempers which then reigned in the Church of Corinth as if he had said Could you come and eat and drink so rudely proudly confusedly irreverently unworthily if ye did consider but what ye ought to do that is exercise communion with Christ keep a commemoration of him shew forth his death 2. This will direct all your preparations to the true end your praiers meditations self-examination will be answerable and suitable to the Ordinance Here is not the eating of a piece of bread nor the drinking of a cup of wine in a publique company of sober men and of my betters which yet is enough to the putting on my better clothes and framing my self to a grave composure but here I am to meet my Lord Christ and to receive him as my Saviour I am to have the Covenant of mercy sealed to me in his blood I am to make a thankfull memoriall of Christ and to profess my embracement and adherence to his death as my only comfort therefore be thou awakened O my faith my godly sorrow my spirituall appetite my thankfulness that I may go out to Christ and he come in to me 3. This takes off all slighting and undervaluing of this Ordinance which appears to an outward and carnall eye No better bread or wine than I can have at home for in this plain case is a rich Jewel this bread is the body this wine is the Blood of the Lord of Glory and therefore I must not value the seal by the worth of the wax which is not worth a penny but by the pardon or the inheritance which passes and is conveyed by it 4. This keeps me from running blindfold into the sin of guiltiness of the Body and Blood of the Lord and so into condemnation for as the same Signet or Seal of a Prince doth to one seal a pardon to another an execution so this very Sacrament is to a Beleever a seal of pardon to another as it were the seal of his condemnation 5. Lastly The preparation so much spoken of and the self-examination required by the Apostle cannot be imagined to referre to the eating of bread and drinking wine but to the inward thing of the Sacrament it necessarily follows that those inward graces that enable us to have communion with Christ and make commemoration of him can never be known or sought except we know the meaning of this Sacrament for it is that which gives the Law and Rule of all our preparations And so I have shown you the reasons why we should labour to understand the language of this Ordinance So much of this generall Point the second Point shall be taken from those words Ye shew the Lords death or shew ye for the word might be construed imparatively but that the particle For would not then so well consist CHAP. XIV The great business that lies upon the Communicant as oft as he eats this Bread and drinks this Cup is to shew the Lords Death Doct. 2 THis Point cleaves into two parts §. 1. First It is the Lords death which in this Sacrament is shewn forth The two standing Sacraments of the Jewish Church Circumcision and the Passeover did both appear in blood The two standing Sacraments of the Gospel do also referre to death We are buried with him by Baptism into death Rom. 6. 4. and in the Supper we shew the Lords death As of all deliverances and benefits vouchsafed to Israel of old God would have the Passeover-deliverance celebrated by a constant memoriall in all generations so of all that Christ doth for us it is his death that must be shewn forth in all generations of the Church till he come again and therefore this Ordinance is speculum crucifixi as Calvin saith and In 1 Cor. 11. the memoriall not so much of Christs life or resurrection De satisfact cap. 1. saith Grotius as of his death This death hath no second in all the world for it was the death of the Sonne of God the death of the Lamb of God 1. Of the Sonne of God the Lord of Glory whose highness and excellency gave price and value to his death Had he not been man he could not have suffered Had he not been the Sonne of God God blessed for ever he could not have satisfied and conquered 2. Of the Lamb of God and therefore his death was a Sacrifice and that 's more than a Martyrdom for though a Martyr may be said to seal with his blood that truth he dies upon yet no blood can seal the Covenant but this of Christ no death can ratifie the Testament but the Testators death Had the death been the death of the Lord a most excellent person and not also the death of a Lamb for Sacrifice to make attonement it had wanted one
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