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
day Ordered by the Lords in Parliament assembled That this House doth give thanks to Mr. Vines for his great pains taken in the Sermon he Preached on the 12th of this instant March in Christs-Church London before the Members of both Houses of Parliament and giving thanks to Almighty God for his blessing to the Parliament for their late good success at Shrewsbury and Waymouth And that the said Mr Vines is hereby desired to Print and Publish his said Sermon which is not to be Printed or Reprinted but by authority under his hand Jo. Browne Cler. Parliament Die Jovis 13. Martii 1644. ORdered by the Commons assembled in Parliament That Mr Sollicitor and Mr Nicholas do from this House return thanks to Mr Arrowsmith and Mr Vines for the great pains they took in the Sermons they Preached at the entreaty of both Houses at Christs-Church yesterday being a day appointed for a publique Thanksgiving and that they do intreat them to Print their Sermons and it is Ordered that none shall presume to Print their Sermons but whom shall be licensed under their hand-writing H. Elsynge Cler. Parl. D. Com. I appoint Abel Roper to Print this Sermon RICHARD VINES THE HAPPINESSE OF ISRAEL As it was set forth In a SERMON Preached to both the Honourable Houses of PARLIAMENT the Lord Major and Aldermen of the City of London being present at Christ Church London upon a Solemn Day of Thanksgiving March 12. 1644. By RICHARD VINES Minister of the Gospel at Weddington in the County of Warwick Published by Order of both Houses The Second Edition EXOD. 15. 11. Who is like to thee O Lord among the Gods LONDON Printed by J. M. for Abel Roper at the Sign of the Sun against Dunstans Church in Fleet-street 1656. To the Right Honourable The LORDS and COMMONS Assembled in Parliament SVch as look upon your successes with an evil eye will not lock upon your Thâ—nksgivings with a good one They will be ready to say Nescitis quid serus vesper praise a fair day at night 'T is no time to call for a plaudite until ye see the end of the last Act. But the Psalmist tells us that Praise is comely and it is good to pay as we receive our Hosanna's now will nothing hinder our Hallelujabs then Why should we not offer up our first-fruits though we cannot as yet cry Harvest home and receive the earnests and pledges of further and fuller mercies with Thanksgiving This day among the rest is worthy to be marked with a white-stone being the memorial of our gaining of Shrewsbury and regaining of VVaymouth The one we did not think of the other we could hardly expect In our low estates and conditions we have usually been happy in God and in this Mountain let the Hand of Isai 25. 10. the Lord rest until all our Praises and solemn Thanksgivings which do as yet run in a lesser channel may empty themselves into and lose all their names in one great Jubilee so praies Your most humble Servant for Christ Richard Vines A SERMON Preached to both Houses of PARLIAMENT at Christs-Church London upon a Solemne day of Thanksgiving March 12. 1644. DEUT. 33. 29. Happy art thou O Israel who is like unto thee O people saved by the Lord the shield of thy help and who is the sword of thy excellency and thine enemies shall be found lyars unto thee and thou shalt tread upon their high places MOses in this Chapter doth prophetically retail out unto the several Tribes their several Blessings and in the close thereof he sums up the body of that people into one total under the name of Israel and their condition under the name of Happiness Thy Happiness O Israel c. In the words we have The happiness of Israel 1. Pronounced 2. Described Pronounced in these words Happy art thou O Israel Who is like unto thee O people Described and that two wayes 1. By the Authour Jehovah who is resembled to weapons of war Defensive The Shield of thy help Offensive The Sword of thy excellency 2. By the parts of it and they are two 1. Salvation or deliverance Saved by the Lord. 2. Victory or Conquest and that 1. Of their enemies Thine enemies shall be found liars unto thee 2. Of their high places Thou shalt tread upon their high places Time will not permit me to take up observations out of every subdivision or part of the Text as it is cut out but I shall cast the Happiness pronounced into the point and the Happiness described into the reasons of that point thus Such are the Happinesses of Israel as do lift them up above all compare with any other people Thy Happinesses O Israel who is like to thee O people That Israel is a people so happy is proved 1. They are saved by the Lord the Shield of their help and who is the Sword of their excellency 2. The enemies of Israel shall be found liars unto her and she shall tread upon their high places Doct. Such are the Happinesses of Israel as do lift them up above all compare with any other people Happines is as much in the singular as in the plural number yet if there be a plurallity of happinesses they do all belong to Israel above all other people every mouth both the mouth of Balaam and the mouth of Moses do pronounce Israel happy All things do co-operate for good unto the Israel of God we say of Bonum a good thing that it is ex causis integris and so of Happiness we may say it is ex bonis integris the mixture of any evil or defect of any proportionable good maimes happiness and makes that it cannot be truly so called and yet there is bonum ex malo good arising out of evil which doth much conduce to the happiness of Israel were there no thorns in the flesh how should we be humbled No Devil how should we be winnowed No Tribulation Distress Persecution Famine Sword how should we be more then Conquerors No Death or Dissolution how shouldwe come to be with Christ The world life death things present things to come all are yours and you are Christs 1 Cor. 3. 22. You will reply that many of these things that are said to be ours do work our good praeter-intentionally and by meer accident which I grant to be true as touching these things themselves but not as to God whose wisedom and power is both much set on work and seen in bringing good out of evil God is such an Artist in working the happiness of his people that he can make use of a crooked toole to do that which can never be done by a streight one Pharaoh his double taks and burdens serve to wean Israel from and out of Egypt so Pharaoh helps to make Moses succesful in the bringing off of Israel Josephs brethren intend no preferment to him or any fulfilling of that Oracle which had said he should be high above his brethren and yet they
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
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
Because he had c. him will I bring into the Land c. For the first it is not Calebs commendation onely but every mans duty also who bears this style My Servant You heare that Solomon who out of complyance with his wives tooke in also as I may say Concubines to Gods Temple is therefore charged 1 King 11. 6. Not to have fulfilled after the Lord and Iehu who out of complyance with that policy which proved fatall to that Kingdom not casting out that Ieroboamiticall Idolatry in being is likewise charged 2 King 10. 31. Not to have observed to walk in the Law of the Lord with all his heart both of them are taken as defective in this duty hee that tooke in more and hee that cast out lesse then might answer the levell of Gods order of worship and judge the same in other cases For it is plain by our Saviour his frequent and instant importunity that his people must deny lose sell forsake hate all not onely all sin but all dearest things of this life which are lawfull necessary and out of the case of impediment of our following of Christ and their competition with him worthy to be sought or enjoyed which can import no lesse then this duty of fulfilling after the Lord. Nor are these meerly Evangelicall counsels to some perfect men but obligatory of all Christians otherwise that weight could not be laid on which is Whosoever doth not this cannot be my Disciple And indeed as the Philosopher saith of privation that it is one of the principles of naturall generation so is self-deniall and the whole sale of all for Christ it is the first lesson howsoever it be last that is well learned being the only removens prohibens that which removes all impediments of our fulfilling after Christ And as the times of Christ opposite to the institution of the Gospel did require the inculcation of this Point so ours opposite to the restitution of Gods worship to it's native simplicity do bespeak the same being such In quibus animum firmare oportet constantibus exemplis as he in Tacitus For the opening of this Point we shall consider 1 What ground-work is requisite to be laid in a man that he may fulfill after the Lord. 2 What it is to fulfill after him 3 Why we should fulfill after him For the first of the three I shall acquit it in foure things of which the second will rise out of the first the third out of the second the fourth out of the third 1 The first and indeed the root of all the rest is this that there be in a man a principle of saving faith closing with Christ to secure the present and finall estate of the soule or the ground-work of sound Regeneration and conversion to God there may be many workings or gifts of the Spirit of God in and unto men in whom there is not a spirit uniting to Christ and there is a dogmaticall faith of holding the truth in opinion and assent which is not justifying of the person by reception of Christ now there must be such a spirit and such a faith as may carry the soule out of it self for subsistence and above it self in operation and working so that God may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whom and unto whom the soule doth act and then it will follow that hee that hath cast his soule on Christ by faith securing the mayn estate thereof shall the more easily cast away his life estate c. in a particular cause for him Hee that through all the pangs and struglings of the new-birth discouragements at the weight and height of his sin oppositions of reasonings delusions and flatteries of self-righteousnesse violence of hell it self hath shot the mayn gulf and hath landed in Christ shall with more facility lay aside his lesser his outward interests for him for it is a terrible thing for the stoutest heart alive to look such a danger in the face as for ought hee knows may at one blow kill him and damne him or in a moment send him both to his grave and Hell it makes a man follow the Lord fully when he obeyes the Commandement by the same faith whereby hee receives the saving promise and offers up Isaac by the same faith whereby hee got him that is to obey and suffer by a justifying faith as they Heb. 11. whose acts there expressed were not most of them justifying acts yet done by a saving and justifying faith for so it is the same hand which shuts and closes upon the gift and opens it self to work And yet I must needs preoccupate an Objection and grant that Abraham who believed the mayne promise without staggering shewed some trepidation when he conceived himself in danger of his life They will kill me Gen. 12. 12. saith he but that is but the encountring of sence with faith which sence fights sore against faith when it is upon it's own dunghil I mean in a sensible danger natures retraction of it selfe from a visible feare may cause the pulse of a Christian which beats truly and strongly in the mayn point the state of the soule to intermit and faulter at such a time but the Needle will return to the true point again upon self-recollection That godlinesse hath the Promises that belong to this life and the life to come as for such men whose hearts are not ballast with grace no marvell if they ride uncertainly and are up and down in rough water for though in fair and easie weather they may keep tune and time yet it will be no wonder if they ring their bels backward when things begin to be on fire Religio religat Godliness binds fast 2 The second is That a man affect God himselfe and account him his great reward and this is the immediate effect of saving grace and faith to bring the soule into the esteem and acceptance of God himself for our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or chiefest good it is true those Promises I will call for the corn and increase it and will multiply the fruit of the Tree and of the Field are blessings and benefits of his Covenant Ezek. 36. 29. And blessed are the people that are in such a case Psal 144. 15. but the main Promise of the Covenant is I will be their God and they shall be my people and then saith the Psalmist Ibid. Yea blessed are the people whose God is the Lord That which we call amor amicitiae or conjugalis closes with the person and not onely with benefits The first Commandement shews that this is the most naturall order first to have God for our God and then and thence to performe other duties Servility when one is awed from sin or driven to duties by the whip and mercenaries when one is drawne by meere benefit or reward are the bane of following the Lord fully He that parts with sin as a slave parts with it and loves it and will in the calme
strong hand if we take not off the head of it and cast it over the wall to prevent his indignation and yet we have marvellous mercies too if we had eies to see thé God hath evidently shown that he is in our burning-bush we had otherwise been in ashes by this time and so wee are like the flint between the hard hammer and the soft pillow and have cause of the best kind of humiliation which is to love and weep as that woman did if we be not battered into the mould why are wee not melted that wee may run into it and let these humiliations be continued in their vigour that frequency beget no formality for the valley of Achor is given to us for a door of hope Hosea 2. 15. Use 3. Let it set an edge upon you to fulfill after the Lord. 1 When he goes before you that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 When he flyes from you that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 When the Lord goes before you and invites you yet after him by making the track of his feet evident we must not sit still when his Cloud ariseth to move forward it 's safe to march after it and surely if God be to be seen 1 In nicks of time Tanquam à machina 2 In working or creating good out of evill hope out despaire furtherances out of oppositions c. 3 In seasonably discoveries of Clouds while they were but like a mans hand 4 In ministring or suggesting timely antidotes or preventions 5 In entangling the Spiders in their own web or bringing down enemies by their own hands 6 In drawing hopefull blessings on upon their way above our first thoughts or ayme as he drew on Luther whetted by importunity of Adversaries then is God gone out before us wee may see his footsteps in all these ways therefore follow him 2 When he flyes from you yet then follow him fully Doth he hide his face delay to heare lengthen our danger are things in worse state with us since Moses came are Treaties abortive Fasts imprevalent c. let us not turn back and say This evill is from the Lord why should we wait upon him any longer There is reason that God should be sharp wee have inveterate stains to be washt out which will hardly be got out untill the cloth be almost rub'd to pieces Christ came with a shaking of the Heavens and Earth and all the Nations Hag. 6. 7. after such concussions The desire of all Nations shall come nor did Christ rise out of his grave without an Earth-quake cum duplicantur lateres venit Moses for how could mercies be wonders if straits were not wondrous though obstructions be obstinate yet Christ will come in to his people even when the doores are shut presently after Marahs bitter waters God brought Israel to Elim where they had twelve Wels of water and threescore and ten Palm-trees Exod. 15. 27. God hides himself to be sought delayeth to be importuned flyes from us to be followed I will add but a word or two of encouragement 1 To all 2 To you our Honourable Senatours 1 That which I shall say to all is this that if we fulfill after the Lord wee shall cut shorter our travails and troubles so had this people done if they had followed the Lord fully at this time wee lengthen our miseries by shortning of our duties and the Lord keeps aloof from us because wee lye aloofe from him God is disabled from doing great works among us by our distrust He could do no great works among them because of their unbelief sayth the Text Or admit we be long holden off our happiness as Caleb was kept out of his promised inheritance forty yeers yet shall Gods promises fill our laps at last the longer day God takes to make payment the more he gives us at the last If he come not to heal Lazarus while he is alive we shall lose nothing by it for he will come to raise him when he is dead therefore let us follow him fully both by prayer and all possible contributions to his work and cause and Gospel what if we have not an eare-ring left so that the Tabernaele have it water wee see puts it selfe to extremities and contrary to particular nature rises upward ad prohibendum vacuum to prevent a fraction in the universe who is likely to save his own Cabbin when the Ship founders but it may be the work sticks and it may be at thee why is not thy shoulder at the wheele when the Cart is stalled though Israel stick at first in Egypt yet they went out at length with the Egyptians leave and not a dog as the Text saith moved his tongue against Exod. 11. 7. them 2 To you of Senatorian order be you encouraged to follow the Lord fully and let not the Luminaries of the highest Orbe beslowest of motion you have need of encouragements that you may scatter the obloquies the scandalls suspitions jealousies had of you and endure the contradiction of such as are affraid to be healed In the Universities they complain their Muses lye a dying O let it never be by or under your hand but onely teach them as of old they were feigned so now really to frequent and be Mistresses of purer fountains Some cry out that Religion will be changed and thar there will be an alteration thereof If this Objection arise from this that the Ceremonies and usages hitherto offensive and burdensome are likely to be abolisht what can be said more against them for it is not time to cast them out the rather because they are accounted such immoveables that to remove them is to commit waste upon the very freehold it self It 's time to break the brazen Serpent to call it Nehushtan a piece of brasle when it 's idolized or if rather the quarrell arise from that pure administration of Ordinances of worship which is desired is it not as void of reason for shall perfective alterations be accounted destructive doth the changing of the Tabernacle into a Temple wherein are ten Candlesticks for one and more setledness and beauty imply any change of Religion Others finde out as many Religions as wee have Articles of Doctrine nine and thirty and upbraid us with Sects and Schismes c. which truly are our misery and fill us with scandals shame and sorrow yet this I may say that if every severall or new opinion makes a new Religion then wee have more then so many If not then doubtlesse wee have fewer but whatsoever it be it is but a fond thing to say there will be no building because the timber stone materials lye yet in confused heaps I beseech you to set on work hewers in the Mountains and stone-squarers to prepare 2 King 5. â—5 1â— timber and stones to build the Temple that our Ierusalem may at length be a City compact together and at unity in it self And as for all aspersions and reflections
ought not to have been arraigned coram non Judice as neither the cleer points of faith The time puls me by the eare and therefore for close as deceivers have the Serpents subtilty so get you the Serpents wisdom and if I were to prescribe prophylacticks or preservatives I would exhort you 1 To hold the head and so to fortifie the vitals from this epidemick infection Col. 2. 19. 2 To pursue practicall doctrine solid meat and let alone these sweet meats the tree of knowledge is fair to look on the tree of life better to feed on 3 Affect not things above the Word a holiness a zeal a knowledge above what is written Eve went some what further then Gods Word gave warrant when she replied neither shall ye touch it so there are many will say This is the holier way this is the better not having any Word for it 4. Avoid the house of infection the Fowlers net From such turn away faith the Scripture if the woman will confer with the Serpent you see what comes on it it 's the itch and pride after novelties that exposes us to temptations FINIS Vines on the Sacrament A TREATISE OF THE Right Institution Administration and Receiving of the SACRAMENT OF THE Lords-Supper Delivered in XX SERMONS at St Laurence-Jury London By the late Reverend and Learned Minister of the Gospel Mr Richard Vines sometime Master of Pembroke-Hall in Cambridge LONDON Printed by A. M. for Thomas Underhill at the Anchor and Bible in Pauls Church-yard near the little North-door 1657. TO THE READER THe Posthumous Works of Learned Writers like fatherless Children are exposed to many wrongs and injuries Yea such hath been the fraud of some Impostors in the Church that they have taken away the live children of famous men and put their dead ones in the room Hence are those spurious and supposititious Books which have wandered up and down with their counterfeit Passes That therefore no suspicious thoughts may possess thee concerning this Treatise which is here published under the Name of that Learned and Eminent man Mr Vines I do upon sure and unquestionable Evidences give my publick Testimony that it is his proper and genuine Work printed by the Copy that was written with his own hand Thy Well-wisher ANTHONY BURGESSE Sutton-Coldfield Sep. 20. 1656. THE CONTENTS CHAP. I. OF the Passeover or Paschal Lamb It 's signification and the Analogy or Resemblance between it and Christ our Passeover CHAP. II. Of Errours and Corruptions in the Church How soon they spring up When they are a ground of Separation and when not That this Ordinance must be sutable to Gods Institutions And the Communicants must be sutable to this Ordinance CHAP. III. That the Lord Jesus is the Author of this Sacrament CHAP. IV. Of the time of this Sacraments Institution and of Judas betraying Christ CHAP. V. Why Christ deferred the instituting of the Supper untill the night in which he was betrayed CHAP. VI. Of the Outwards or Elements of this Ordinance of the Supper CHAP. VII Some Observations upon the precedent Discourses CHAP. VIII Of the Real Presence CHAP. IX Of the inward things signified or represented in this Supper CHAP. X. A fonr-fold Exhortation from the premises CHAP. XI Of Christs Mandate or Charge for the celebration of this Ordinance in Remembrance of him CHAP. XII Of doing this in remembrance of Christ The Properties of this Memorial CHAP. XIII A Lamentation for the neglect of this Ordinance CHAP. XIII How much it concerneth Ministers to Teach and all to Learn the true meaning of this Ordinance CHAP. XIV The great Business that lies upon the Communicant as oft as he eats this Bread and drinks this Cup he shews the Lords Death CHAP. XV. The Lords-Supper is an itterable Ordinance CHAP. XVI Of the Continuance of this and other Gospel-Ordinances in the Church CHAP. XVII Of Worthy and Unworthy Receiving of the Lords-Supper CHAP. XVIII The Uses which are to be made of the two last Theses CHAP. XIX What must be done where Discipline cannot be executed for want of Administrators CHAP. XX. Whether a Godly man lawfully may or ought to stand as a Member of and hold Communion in the Ordinances of God with such a Congregation as is mixt as they call it that is where men visibly scandalous in Life and Conversation are mingled with the Good in the Participation and use of Divine Ordinances Or Whether this Mixture of Heterogeneals do not pollute the Ordinances and the Communion to the Godly so as they are concerned to separate from such Communion CHAP. XXI Whether the Lords Supper be a Converting Ordinance CHAP. XXII Of Worthy and Unworthy Receiving with some Cautions to prevent mis-judging our selves in the Case CHAP. XXIII Of Worthy Receiving c. CHAP. XXIV That a Godly man may receive the Sacrament unworthily CHAP. XXV Of the Graces which are to be exercised and set on work in the Use of this Sacrament CHAP. XXVI Motives to quicken Endeavors to a fit or worthy Participation of this Ordinance CHAP. XXVII False and insufficient Qualifications for the Receiving of this Sacrament CHAP. XXVIII The Fruit and Benefit of worthy Receiving CHAP. XXIX The Sinfulness of Eating and Drinking unworthily CHAP. XXX The Cause of this Sin Viz. Not discerning the Lords Body CHAP. XXXI The Aggravations of the Sin of unworthy Receiving CHAP. XXXII The Danger of this Sinne. CHAP. XXXIII Of Examination in order to this Sacrament The Bookseller to the READER THis Treatise was very fairly writ by the Reverend Authour Mr Richard Vines now with God and perfected for the Press with his own Hand after which a great part of it was lost and carried by a stranger that took it up thirty miles off which yet by a good Providence of God was brought to his own hands again to his great rejoycing and I hope the Churches great benefit which seems to be the design of that unexpected Providence now that it is made publick He omitted to divide it into Chapters and Sections for the pleasure of the Reader which notwithstanding is now done together with the Contents of every Chapter and of most of the Sections which I thought good to certifie lest any expressions therein should seem unsuitable to the Authours own Genius and derogatory to his worth A TREATISE OF THE Right Institution Administration and Receiving of the SACRAMENT OF THE LORDS SUPPER CHAPTER I. Of the Passeover or Paschall-Lamb Its signification and the Analogy or Resemblance between it and Christ our Passeover 1 COR. 5. 7 8. For Christ our Passeover is sacrificed for us Therefore let us keep the Feast not with old leven c. §. 1. IT is usuall in handling the nature and use of Sacraments to begin with the notion of a Sacrament in generall and then to descend to particular Sacraments which we call Baptism and the Lords Supper in their order But the Field is large and the compasse great and therefore I begin where the Lords Supper
1. Siding and sorting themselves into parties with their messes and dishes of good cheer each faction by themselves vers 18. which is contrary to the nature or name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Feasts of Love One party went to it before another came v. 21. 33. 2. Here was a slighting and laying aside the poor Christians that could send in nothing contrary to the nature of a religious communion ver 28 22. 3. Here was intemperance and excess ver 21. contrary to Christian sobriety 4. These feasts were made in the Assembly or meeting-place as we say the Church as appears ver 22. Have ye not houses And §. 4. 5. With these juncats and feasts they joyn'd the celebration Beza in Act. 2. in illis convivis Grot. in Mat. 26. 25. Casaub Exâ—re 16. of the Lords-Supper Mensis suis pascebant saith Austin Epist 118. and therefore the Apostle tels them they defaced it vers â—1 This is not to eat the Lords-Supper for quod non ritè fit fieri non dicitur and he doth therefore set forth the Lords institution of the Supper vers 23. that they might see the bare and naked nature of it one thing is doubtfull Whether the Lords-Supper was celebrated at the beginning or end of these feasts And the doubt riseth Because in this Chapter as is conceived by learned Diodat Estius Cajetan in loc Gerard. in har p. 461. men the feast went before as in Christs last Supper the paschal Lamb was first eaten and the Cup was taken after Supper vers 25. and the unworthy coming to it mentioned v. â—9 and the punishment of this Church for their unworthiness vers â—0 argues That their feasting first had unfitted them for the participation of this Ordinance and yet Chrysostom and Donaras saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After the participation of the Lords Supper the feast was and that Vbi supra is true for after-times for the reproof of the Apostle haply had removed the feast unto the last place for good reasons but the feasts were not quite removed out of the Churches of Greece and Africk where Tertul. Apol. c. 39. we finde them continuing Insomuch as the Synod of Laodicea which was about three hundred years after Christ and before the Nicene Councel made a Canon cap. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That it is not fit the Agapae should be in Churches or publick places of worship and so these ancient Feasts grew out by little and little and now no remainders of them in all Christendom I have been the longer upon this because I think otherwise you would not clearly understand the foregoing verses that touch upon the abuse nor the cause and reason of the Corinthians coming unworthily to the Lords-Table and so I have set up a light in the entry by which you may finde the way into the better understanding of all that follows in this Chapter wherein he sets the Lords Supper to rights which was drowned in a feast Then he orders the address of the Communicants which through the aforesaid misdemeanours had come to it unworthily and then exhorts them to make it a Communion and not a Division as they had done Tarry one for another vers 33. and to prevent the intemperance of publick Feasts he bids them if they must eat before they come to the Lords Supper Let them eat at home vers ult and so clearly abrogates not the Feasts but the order of them as fore-going the Lords Supper and here we shall stand a little and make observation §. 5. Obs The Apostle interdicts not all eating or drinking before the Lords Supper but this feasting and the abuses growing thence he doth forbid Those words A man may eat before he come to the Lords Table vers ult If any man hunger let him eat at home that they come not together unto condemnation teach us That this Feasting was before the Sacrament and that a man may eat at home if occasion be before he come to the publick Assembly To put a necessity upon Fasting is to put Superstition into it for our Saviour at first celebrated it after Supper by necessity of the Law of the Passeover but bindes us not by his example to eat first nor by any rule to fast before it therefore it is of free observation and use yet the custom of coming fasting had spread over the Aug. Epist 118 Per universum orbem mos isto servatur Chrys in 1 Cor. 11. 26. universal Church in Austins time Per universum orbem mosiste servatur Chrysostem speaks too highly of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou mayest be worthy to receive for setting it aside as any piece of spiritual preparation and I know not why it may not stand Omnes jejuni celebramus saith that Light of France Chamier de Euch. lib. 6 cap 1. §. 13. All the French Churches celebrate the Supper fasting I hold to the Rule If any man hunger c. either of these is best which puts the body in best tune to serve as I may say the soul in a holy duty §. 6. Obs 2 How soon abuse crept into this Ordinance of the Supper It was not above twenty or thirty year from the nativity or birth of this Ordinance when this Epistle was written it was nothing so long from the birth or foundation of this Church to this time The Apostle had sown good corn in this field by his Doctrine I have delivered unto you the naked institution of Christ and now it stands in need of weeding The Devil was not asleep in the very Apostles Errour and corruption sprung up in the Church betime times He raised up Simon Magus and after him a fry of Gnosticks or knowing people so they would be called but falsly saith Irenaeus to corrupt the Doctrine and it was betimes that the Devil set his foot in this most excellent Ordinance and from first to last there have been scarce any times wherein some soil hath not cleaved to this Sacrament every Age adding or declaring somewhat till it became a monster unlike it self in the Romish Masse which is a Masse of Idolatry and abomination a very abomination of desolation to this Ordinance the stamp of Christs institution being so defaced that he that minted it cannot own his own coyn for being an outward Ordinance consisting of outward elements and actions the fancy of men thinks this and that dressing would do better and so by putting on more ornaments as they call them they quite spoil the feature of the childe and if men would be tampering while the Apostles lived what would they do after If I should say that the unhappiest and oldest weeds have grown in this Garden I should not speak far wide I may say of it as Solomon saith of man Eccles 7. 29. Loc this have I found that God hath made man right but they have sought out many inventions §. 7. Obs 3 The Apostle
ancient and later both corrupter and purer not that I or that I wish any else to be absolutely swayed by this Authority for there may be errour in the practice of the Church yea errour universally received as in that of giving this Sacrament to infants upon that ground Jeh 6. â—3 Except ye eat the flesh c. ye have no life in you and yet it was the practice of the Church so to do both in Cyprians and Austin's time but I prove the evidence of Fact by this Argument otherwise not to be proved at all and I do not expect that any should condemn so ancient a practice nor think they do but rather do conceive that the bottom of the business is the disrellish of that Authority by which it is to be done Bucephalus will be ridden by none but Alexander and it was the saying of Cardinall Matheo Langi concerning Luther That the Church of Rome the Mass the Court the lives of Priests and Friers stood in need to be Reformed but that a poor rascall Monk meaning Luther Heilin Geog. in Bavaria should begin all that he deemed intollerable and not to be endured §. 6 §. 6. The evidence of Scripture The second evidence is that of Scripture which is first in dignity but I put it second because it justifies the Fact for the substance thereof and here it is confest that no Turk Jew Infidell is debarred by reason of his Nation for Scythian and Barbarian bond and free are all one We are all baptized into one body whether we be Jews or Gentiles bond or free 1 Cor. 12. 13. and have been made to drink into one Spirit and therefore the word of the Gospel lies open to all Nations and people without partition wall such as between the Jews and others of old time but the barre lies in point of Religion for if they lie in their Idolatry and Infidelity though they may come to the Word yet not to the Table of the Lord. Who are to be kept from the Sacrament 1. The Jews that serve the Tabernacle and stick to the old Service under the Legall shadows are excepted We have an Altar or rather a Sacrifice Jesus Christ our sin-offering whereof they have no right to eat Heb. 13. 10. that is no right of Communion with us or Christ The place is difficult but easily cleared by Levit. 6. 30. for as the Priests that served at the Altar had no right to eat of the flesh of the sin-offering whose blood was brought into the Sanctuary but burnt it must be without the Camp so the Jews that hold to the Legall service have no right of eating the flesh of Christ whose blood was brought into the Holy place of heaven virtually and his body suffered without the gates of earthly Jerusalem thereby signifying that they were discommended that hold to the Legall service 2. Heathens and Infidels are excluded from this Table because they are extraneous and without so they are called 1 Cor. 5. 12. What have I to do to judge or censure them that are without they are without the gates of the Church not obnoxious to the Government nor allowed the priviledges of it and they that are without the gate cannot be admitted to the Table untill they come in and be members of the family 3. All unbaptized persons are excepted by the order of our Sacraments whereof Baptism is first for insition and implantation into the Body of Christ and the Lords Table for further coalition and growth this order is confirmed by the use or business of the Sacraments the one being of Regeneration and so first the other of Communion and so the second See 1 Cor. 12. 13. By one spirit are we baptized into one Body and have been all made to drink into one spirit first baptized and then made to drink which order the Church of Christ hath held from the beginning as it 's said by Justin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apol. 2. After the new Convert is thus washed we bring him to our meetings where the Eucharist is 4. Those that are under a present incapacity of performing such antecedaneous acts of preparation or which are to be exercised in the act of communicating provided that this incapacity be visible as I may say or manifest unto us as in infants ideots stupid ignorants bruits in the shape of men who though baptized yet are not capable of discerning the Lords Body or of examining themselves who seem to be excepted ver 28. Let a man examine himself and so let him eat and drink And so I know a mad man may have lucid intervals and a poor ignorant soul may be brought to know the letters and spell the first syllables of Christianity against either of which I would not shut the door but if the ignorant cannot be gotten beyond sottishness and stupidity nor got out of his obstinacy in blindness I should be very unwilling to let him runne blinofold down the precipice or leave the door open for him to fall into condemnation not that I envy him a benefit but pity his downfall which I ought to hinder or at least not to help forward and I may say of such an one as the Apostle of the Law Rom. 7. 13. Shall that which is good be made death unto him God forbid Especially considering that the Apostle having said Let a man examine himself and so let him eat doth in the next words come on again ver 29. For he that eateth and drinketh unworthily eats and drinks damnation to himself not discerning the Lords Body As for infants though the Churches of ancient time admitted them after Baptism to partake of the P Martyr in Musculus de caena Lords Supper for some hundreds of years and one or two of our Reforming Divines speak somewhat favourably of it yet the ground they went upon Joh. 6. 53. that otherwise they had not salvation is disclaimed by all both because that Chapter speaks nothing of Sacramentall or Symbolicall eating the flesh of Christ and drinking his blood and also was delivered by Christ a year or two before this Sacrament was born into the world and because there is so much activity and exercise required in a Communicant as viz. to remember the Lords death to shew it forth to discern the Lords body to examine ones self to judge ones self therefore is that ancient practise obsolete and as by tacite consent deserted and in room thereof we admit now not by their years for a man of threescore may be a childe in understanding and a childe in years may be a man but by their discretion and knowledge in the mystery of Christ and if the Parents or Pastors care the blossoming of grace and pregnancy in the childe were answerable to my desires I should as I am for great reasons be foreâ—â—ly admissions of them as namely that the benefit and refreshing of this Ordinance might curb the over-growth of the sins and lusts of youth
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
the local contact or conjunction but the moral conjunction that defiles and we are as morally separate and sever'd from them when they are at the Lords Table as if they were in place distant It 's they that joyn with us in our profession not we with them in their sins if their profession be hypocritical that infects not us for spiritually infected we are not by contagion but consent nor do we professe our selves to be of one body with them any otherwise 1. Cor. 10. 17. than all that communicate with hypocrites do viz. upon supposition that they are as they professe members of the body which if they be not our profession is not false but theirs is and yet I confesse that those are best Churches where the presumption of godlinesse in the members is most reasonable §. 9. In summe and for conclusion we defend the communion of the visible Church in Gods Ordinances but we defend not the sinne of them that professe to know God but in works deny him It was a sad complaint of Salvian long ago Praeter paucissimes De Gudern l. 3. c. Besides some few that serve the Lord in Spirit quid est omnis caetus Christianorum Free our Communion from this exception by amendment of their lives and that the godly would as the School saith Abuti alieno peccato make good use of other mens sins and their own for even they are mixt persons as I may say having flesh and Spirit as well as our Churches are mixt of good and bad and that they would stirre up their graces to be the better for other mens sinnes and perform the duties required of them at such a time and not give way to thoughts of Separation which puls a good stake out of a rotten hedge where it did more good by standing than by removal For unto the pure all things are pure but to them that are defiled and unbelieving is nothing pure Tit. 1. 15. whereby it is plain that what is impure to them that are defiled is not made impure to them that are pure and so I conclude with this recapitulation The Separation of the Church from wicked men and infidels by Gods calling and Covenant with it is as necessary as the profession of faith and holinesse The Church her Separation or casting out of obstinately wicked men from her communion is defended for the recovery of lapsed members and the avoidance of infection of and scandal to her self The secession of those good people from the Idolatry erected by Jeroboam to worship at Jerusalem is allowed 2 Chron. 11. 16. The negative Separation or the not communicating in the worship of Baal not so much as by knees or lips of those seven thousand in Israel is liked of by the Lord 1 King 19. 18. The avoidance of private familiarity with scandalous sinners is often commanded ut supra The flying of Gods people out of Babylon where Idolatry is maintain'd by force and tyranny is called for and required The Separation of heretical and vitious members from the Church is branded with a black coal Jude v. 19. These be they that separate themselves sensual having not the Spirit which above all men they pretend unto But the Separation of the godly from Gods Ordinances because of the corrupt lives of some in the Church is no where by any syllable of Scripture allow'd or countenanc'd being contrary to the example and not warranted by command of Christ or his Apostles and it 's a vain pretending to a holinesse above their Rule or their example All that I would is an order in the Church I should rejoyce to behold as saith he your order and the stedfastness of your faith Col. ◠5. which too many too much slight and undervalue for as one said Order in an Army kils no body yet without it the Army is but a rout neither able to offend or defend so haply order in the Church converts no body yet without it I see not how the Church should attain her end or preserve themselves in begetting or breeding up souls to God CHAP. XXI Whether the Lords Supper be a converting Ordinance §. 1. Quest 3 THe third Question is Whether the Sacrament of the Lords Supper be a converting Ordinance There is a conversion of a regenerate man from some Luk. 22. 32. fall or sinne as in that saying When thou art converted strengthen thy brethren and so a man that 's godly may be often converted that is raised up from lapses and backslidings Of this the Question is not for this is but as the blowing in of the candle when the flame is gone out by exciting or wakening the fire that yet glows in the weeck of the candle which may be done by this Sacrament But the Question is Whether God doth offer or exhibit the first grace for conversion of an unbeliever or unregenerate man for as Davenant rightly saith The first faith must be given to an unbeliever as the first light is that which comes into meer darkness This Question is but an upstart among us which hath risen on occasion of seclusion of some from this Sacrament and indeed quite overthrows it if the Sacrament be a converting Ordinance for upon this ground we may invite the most wicked to the Table as well as to the Word namely for conversion and it were a great sin to prohibit any from the appointed means of their conversion §. 2. For answer to the Question I premise That it is the Doctrine of Whitaker that as the Word is the mean and instrument of grace so is the Sacrament in general the one is applied to the ear the other to the eye This is the difference The Word begins and works grace in the heart For faith comes by hearing but the Sacrament is objected to the eye and doth not begin the work of grace but nourishes and increases it for faith is not begotten by the Sacraments but only augmented Thus he The Doctrine of physical operation is exploded by all the orthodox Sacraments do not work grace as a plaister cures a sore that 's a blinde conceit of ignorant souls but God by them or in their use imparts grace as he did healing by the brazen Serpent Now God by Baptism solemnly represents and seals to his people their planting into Christ We are planted by Baptisme into the likenesse of his death Rom. 6. 3 4 5. And by one Spirit we are all baptized into one body 1 Cor. 12. 13. and therefore Baptism is called the Sacrament of our implanting ingraffing incorporating into Christ and so is a Sacrament of initiation Ye are all children of God by faith in Christ For as many of you as have been baptized into Christ have put on Christ Gal. 3. 2◠God was pleased to have his Covenant sealed by Baptism as to the first grace of that Covenant as by Circumcision also under the Law and so we are solemnly listed and admitted to be his and called
Sacrament is not a Common without hedge or barre but a Several inclosed as appears by this short word And so The celebration of this Ordinance requires some previous preparation and bespeaks some due and competent qualifications of the Communicant therein This medicine that it may have its effect and fruit requires a preparative One duty prepares unto another I le wash my hands in innocency saith the Psalmist and so will I compasse thine Altar The unclean under the Law had their Purifications before they drew near to God in his holy Ordinances for saith God I will be sanctified in all that draw nigh to me I hope you are not onely convinced of this but well satisfied in it by what I have delivered to you and therefore I will not draw the Saw and say over againe what is already setled §. 2 §. 2. Of Self-Examination Doct. The Lord affords the free use of his Table to a professed Christian upon fore-going Self-examination This is the proviso of this priviledge Here is Admission and Accesse here is free both invitation and allowance But let a man examine himself and so c. 1. Let a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every man as the Hebrew language sometimes expresses it self What every man an examiner Yea of himself For what man knows the things of a man but the Spirit of man which is in him 1 Cor. 2. 11. a partial examiner you may truly say but it is at his peril The Rule whereby he must proceed is impartial man that hath a reasonable soul hath this power above bruits which have not that we call conscience that he can make reflexion upon himself he can accuse testifie judge of and call himself to account But is every man in the world meant here The word examine rightly interpreted will answer that Question in the mean time I think it hath this restraint every man or every one of you and of them that are such as you Corinthians visible professours of Christ incorporate by Baptism Church-members that have all outward qualifications unto this Sacrament every such man Let him examine himself 2. Let every man examine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we try metal or gold by the touchstone or by the fire so the Greek version of the Septuagint useth this word Prov. 17. 3. God tries the hearts he tries man by tentations afflictions as gold by fire man tries himself as gold or silver by the Touchstone the Rule and Standard of this examination is the word of God called ◠Canon as a man that will not trust the fair looks of a piece of money rubs it on the stone and thereby discerns it whether true or spurious so not trusting the superficial outsides and forme which flatters us We must bring our selves to the standard and thereby judge whether we be drosse or gold 3. Let every man examine himself 2 Cor. 13. 5. Examine your selves prove your own selves Chrysostome 1 Cor. 11. 28. takes this word signantly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He doth not bid one saith he to examine another but a man himself to prove and search himself And Paraeus on the place speaking in opposition unto and detestation of the Popish Auricular Confession saith Non dicit Sacerdotes probent c. He saith not Let the Priests examine and dive into mens consciences but every man himself not that we refuse any just trial but we abhorre their tyranny and superstition I know men are backward to have their wounds searcht and very partial and indulgent to themselves but if conscience be set on work in the duty this unpopular Tribunal this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrysostome cals it is the most excellent for a man is within himself others are without him and he that is within may search the house bette◠than he that stands without Our secret hypocrisies and heart lusts may be discerned by our selves not by another and there is no mans heart but stoops most of all and is laid flat in the dust under self-conviction self-judgement Therefore let a man examine himself And so I have open'd the words Let a man examine himself which if any one cannot do as infants stupid ignorants men besides themselves or will not do because he hateth the light which discovers him or doth not do because worldly imployments possesse him or dare not do least he create trouble and pain to himself then he hath not performed the provilo which is And so let him eat of this Bread c. Quest There may be in some of your thoughts as there hath been in mine a Question upon this and it is thus Quest What if Judas by reflexion upon himself finde that he is conceived with a treasonable intention which he mindes to pursue and to bring forth What if any man upon examination of himself finde himself without any spark and without any desire of grace What if he be a scorner of all godlinesse and purposes so to be a vicious and flagitious slave of sinne and will not be made free Shall he come and eat this Bread because he hath examined himselfe Shall he plead his priviledge because he hath examined himself Answ Solut. If this were so then Examination is required for Examination sake but that is not so for self-examination is a duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tending to a further end and that is our meetnesse and fitnesse to come to this Table it is to finde a sacramental disposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that we may finde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a learned man saith Let us search and try our wayes and turn again to the Lord that 's the end and effect Lam. 3. 40. Prove your selves whether ye be in the faith examine whether Jesus Christ be in you 2 Cor. 13. 5. So here Let a man examine himself that is Let him prove in himself a disposition of fitnesse and meetnesse and so let him come as a man that tries gold at the stone he will not take it because he tries it for he findes it copper but if it be indeed true gold So one will not go abroad because he hath beheld himself in the Looking-glasse for he may finde deformity and filthinesse but because he hath corrected all inconcinnity by the glasse and composed his dresse And so except we will prevaricate the holy Ghost intends a fitnesse and meetnesse found by this self-examination and then and so Let him come and eat c. The garment is not made by taking measure nor the wedding-garment by meer examination For the clearer opening of this point of self-examination I might thus distinguish There is a self-examination required of all men of all Christians of all Communicants That which is required of all men is To search and try their wayes in order to conversion or repentance Lam. 3. 40. Let us search and try our selves and turn unto the Lord which if diligently done they might
against as §. 4 §. 4. Considerations about examining our selves in order to the Lords Supper I have laid down these six Rules which are of good use and great service in the examination of our selves at all times or at any time Now I come to the particular businesse of the Text which is self-examination in order to our worthy coming to the Lords Table for that 's the work which lies before us And for your better instruction I shall draw down your thoughts in order to the point by certain considerations 1. The Rule of this self-examination is the very Ordinance according to Christs Institution heretofore recited You see the Apostle doth not particularly number or rehearse what the graces or what the requisites are upon which interrogatories the examination must be made He saith not Let a man examine himself of this and of that but Let a man examine himself The reason is that which I learn from Chemnitius That if the Ordinances Chem. exam de Euchar. be the Rule by which the examination is to be made then it will follow that what such a representation of Christs death and sufferings and such a demonstration of Gods offended Justicâ— as is here made what such an offer and exhibition of Christ his body and bloud unto us for communion thereof doth bespeak and require of us That frame of spirit those affections those graces are requisite unto the Communicant which what they are hath been already deduced from the nature of the Ordinance it self and by me declared 2. They being known what they are it follows that a man examine himself whether they be in us for else we cannot come suitably to the Ordinance nor take and eat the body and bloud offer'd to us the effect and fruit of self-examination being to know our own selves 2 Cor. 13. 5. Whether Christ be in us Whether we be in the faith To know what graces are required is no point of self-examination but whether we be in some measure furnisht with them or no and by the duty enjoyn'd it is easily inferr'd That a man may know whether he have those graces for else all examination was unprofitable and vain and known they are by reflexion and insight into our selves as a man knows his thoughts his own purposes his meaning and can â—ell them to another being asked so we may know the graces and workings of the Spirit in our hearts Qui credit fidâ—m suam videt in Austin de trin l. 13. c. 1. corde suo saith Austin that is except such a darknesse and smoak be within that they appear not as sometimes clouds arise and cover the face of the Sun but that is not for want of an eye but for want of clearnesse in the object and then if there be a vapour upon the glasse it makes no reflexion And there is great reason that a man should not only have the graces required but should by self-examination know that he hath them because otherwise he might blindfold and at all adventures rush upon the Ordinance and eat and drink damnation to himself 3. Because a man can only then be said to know he hath the graces required when he doth discern and distinguish them from all counterfeits or semblances that are like therefore is self-examination necessary For as gold hath copper a counterfeit of it self so have all true graces some thing like themselves and called by their name which are not right but some slighty ore lying nearer day As there is a faith called which is not faith a repentance not repentance a love of God which is not the love of God a sorrow for sinne which is not godly sorrow there is meeknesse not a grace but a moral vertue c. And therefore examination of our selves is both necessary and difficult that we take not Leah for Rachel and so come to the Lords Table to no more purpose than he that goes to the market with a brasse shilling which he thinks to be good money 4. Then we have this priviledge And so let him eat of this bread c. When we by examination finde that we have though but a seed or spawne of those right and genuine graces which are differenced and distinguisht from all semblances and counterfeits which are called by the same name If every faith confessing Christ were saving If every nollem factum I am sorry were true repentance If every mans saying dolet it grieves me were godly sorrow there are few or none that could be called unworthy but there is a difference that makes distinction between semblance and truth which few do finde in themselves because they rest in generals and equivocals I have in a Sermon upon this point formerly given the Characters of true grace and need not say it over again at this time Let every man examine the truth of his graces by these Characters and so make use of this priviledge Let him eat c. And if I might give you the Iliads in a nut-shell these are the differences and the characters §. 5 §. 5. The Differences between true Grace and what is not such The Difference between Nature and Grace is 1. Nature begins all his actions from and refers all unto self pride profit pleasure glory common honesty of men to men Grace hath this Character it turns the face of and sets a by as on the heart whereby it intends aims to seek to please to know God and therefore discovers that we saw not that emptinesse of and enmity to God which is in us In a word it sets up Gods interest above self which nature cannot do 2. Between knowledge and knowledge There is a special knowledge of God and of the Word which is large and beautifull but the character of true knowledge is affection as the light that 's joyn'd with heat and assimilation of a man to that he knows forming 2 Cor. 3. ult and conforming to the image of God We are changed into the same image We shall be like him for we shall see him 1 Joh. 3. 1. 3. Between faith and faith There is a Christ confessing a Christ acknowledging faith Alii cogitant pij crâ—dunt saith Austin but the character of true faith is That it accepts of and closes with Christ himself both as a Lord and Saviour and that upon Gospel-terms to deny self and take up his Cross and be his and this faith is inseparable from holinesse or a godly life never to be found in a wicked or unregenerate man 4. Between Repentance and Repentance There is a Repentance like that of Judas full of anguish a tormenting anguish of spirit But the character of repentance unto salvation is the rise of it from godly sorrow which feels love the nature of it is a purpose to sinne no more but to cleave to God the effect of it is fruit unto holinesse Conviction contrition conversion make it perfect 5. Between Love and Love There is a love of God
arising from self-love so one Publican loves another as a Benefactour But the character of true love is that it rises from sense of his first and saving love to us lost sinners and carries us on to desire him to delight in him to have fellowship to be in friendship with him and to be like him 6. Between Desire and Desire There is a desire of salvation to be out of hell a desire of grace meerly as a sign and security for heaven to ease our painfull anguish But the character of true desire is sanctification as well as salvation grace not meerly for a bridge to heaven but for Union Communion and Conformity with and unto Christ Jesus I will proceed no further this is a taste of what I before delivered These are the graces of a Communicant These are their Differences and Characters These lead you on to the priviledge granted And so let him come and eat c. Great Use may be made of this point and the Use is rather to be made by you than me for so the Text Let a man examine himself but I will point you to it in a word or two §. 6 §. 6. Use You see your duty and you see the priviledge So let him eat Let me exhort you to perform this work carefully conscionably I have said enough to move you enough to direct you the benefit is great the danger great the means to obtain the benefit to escape the danger is this If you finde sinne labour to bring repentance If you need a Saviour come and take him as freshly bleeding but bring thirst and faith with you Have an eye to the Serpent on a pole rest your souls as the Dove did upon this Ark a crucified Christ but do not deceive your souls by a slight performance Call your lives and wayes to the bar Examine judge your selves Do not neglect because no body sees you there is a God will search out your sinne and judge also You have great imployments make opportunity you are in suits one Ordinance of God doth not disable another you may lawfully pursue your right and yet pursue peace and keep charity If you suffer wrong forgive it 's glorious If you do wrong Leave your gift at the Altar and be reconciled first that 's more glorious Set apart time set apart your selves Commune with your heart in your closet in silence no man casts up his accounts in a croud or throng you need no other businesse while you do this Seek of God by prayer and fasting a self-searching heart and do it as if ye were to die make the accounts between God and your souls even and sequester your selves to that purpose for so when you cast up your accounts you use to shut up your shops 2. That Donatistical principle of separation from Congregations or Churches wherein there is a mixture of worthy and unworthy doth from hence receive some check for a man is to examine himself concerning his fitnesse and if he eats unworthily he eats damnation or judgement to himself and therefore a private member hath here no call or warrant to examine the fitnesse of others nor do they that are unworthy eat judgement to him but to themselves But of this I have already spoken at large §. 7 §. 7. Of the Ministers or Elderships examining Communicants before Admittance I know you will ask me what I say to that examination of men and women competents or candidates of this Sacrament which hath been observed in your Congregations of later time for the exploration only of their competency of knowledge in order to their Admission to the Lords Table I professe my hearty sorrow for the rents and discontents which have ensued not will I stand up to justifie any scandalous procedure which hath armed any man with argument or indignation but shall clearly without any fraud or prevarication declare my opinion upon the thing it self 1. I do not enforce it upon this Text which doth not intend an Examination meerly by propounding Questions but a finding out of our spiritual estate and of that whole fitnesse and meetnesse required of us in order to our accesse to the Lords Table That in question was an exploration by question touching knowledge competent or sufficient This in the Text is required before every Sacrament that but once in order to first Admission and therefore as I prove it not by this Text so I must needs say it is not disproved by it And therefore they that infer from hence against all Examination by others must necessarily destroy all catechizing whether by parents masters or others which cannot be Every man is bound to examine himself but not bound from examining others that are under his charge for then he should be bound from his duty and therefore it holds not negatively that no man may examine another and so both parts may let this Text rest 2. The Church of Christ did never hold her self unconcerned in the admittance of members into her society In the primitive â—hurches when men of years came in unto the Church from Idolatry and Heathenism they passed a severe test and were catechized a long time before they became competents for Baptism and at their Baptism had questions propounded and by them answer'd as touching their faith and purpose of life and having past the test then it was needlesse at the Supper except they fell into grosse sin but that case and ours is different when all are baptized in infancy and therefore must be catâ—chized and instructed in the fundamentals of Religion and have the test of the Church before they come to the Lords Table or else never 3. Therefore in all Gospel Churches we may find footsteps of this exploration look into the Romish and Popish way they have auricular Confession which is a mixture of tyranny and superstition but the people must pass this test which did not they ignorantly take for an easie way of pardon of sin they would be sensible of as extream slavery and it 's Paraeus his observation That this Confession was of old instituted ad hanc probationem for this trial or probation of mens fitness to this Sacrament The Lutherans have such a way of Examination and Confession too as Chemnitius confesses And the Augustan Confession as Bellarmine notes is plain for it Nulli admittuntur nisi prius explerati And so in England it was ordered That no man should be admitted that had not learnt his Catechism c. I do not bring these instances to any end but to cry down the ignorant opinion of novelty and strangeness For if we in England had followed our own Rule it had not been such a stranger as it now seems 4. The intent and end of this Examination in question was partly that thereby the Church might know her own members and their due qualifications partly that there might be a help to prepare and put into the way such as could not examine themselves For if the
Church should afford her Communion to all at all adventures to what scandal and contempt should she prostitute her self and the Ordinance there would be no wisdom in making her Communion like that of a common Inn where known and unknown are all alike Nor would there be charity to suffer blind folks to run into an open pit and rush on the sword-point You may observe how willingly a patient will answer a Physician questioning him about his bodily estate And a clyent his counsellour questioning him about his title or cause because both are in order to advise and help of them that cannot help themselves and such is this if it were so well interpreted but misrepresentation and prejudice judges otherwise for men loâ—k upon it as a dominion over their faith not a help to their weakness especially if they see a distance kept and authority assumed They look upon it as an arraignment and take themselves to come to a Bar or Tribunal to be examined upon delinquency which kinde of distances I like not in such a business as tends to society and communion where poor and rich are all one in Christ Jesus And if any man through mistake have conceived That this doth but set up a Tribunal upon him to dive into hâ—s breast to extort his secrets like an auricular confession I blame him not of his backwardness to appear for so should I for I abhor both that tyranny and that superstition but if no more be but that the Church would know my faith or help my ignorance I see not but I may conclude with Mr Hooker a man I know of reverence with you in his fifth book of Ecclesiastical Polity when in answer to Mr Cartwright upon this point hath these words The Examination of Communicants when need requireth for the profitable use it may have in such cases we reject not And so Paraeus Examen publicum aut privatum non respuimus 1 Cor. 11. modo absit so as tyranny and superstition be kept out Give me leave upon those words of Mr Hooker to infer and say 1. To them that ask for a direct precept or injunction for this in the New Testament I answer That 't is a point of order not of faith It 's of profitable use saith Hooker not of absolute necessity for then I must be examin'd too and it would extend to all the world as well as us and yet you exact it not at Ministers hands nor men of known sufficiency Therefore it 's not of absolute necessity but of order I mean not of necessity to worthy receivers 3. In some cases profitable and I must tell you we were in a singular and particular case here in England for you know men and women had been by Law compell'd to receive the Sacrament so oft in a year which compulsion to discover Recusancy with the neglect of catechizing brought in a world of people blinde and unworthy the Remedy and Reformation of which inveterate abuse and the prevention of Separation from our Churches had no order been appointed which must have universally followed by the necessity of the thing and instigation of them that lay on the advantage were such reasons as could enforce no lesse Nor do I know how possibly otherwise the matter could be remedied or râ—drest not intended to despise any that had right before and had been long admitted 3. The principal thing is that the end of this Examination be obtained though the form or manner be not punctual as namely That a man have competent knowledge of this Ordinance and be so known to have whether by good testimony of others that are able or by our acquaintance or by conference or he is a learned man a knowing man a Minister of the Word which may be justly presumed to have due knowledge as Paul presumed that Agrippa believed the Prophets I say in these cases the end of Examination is attained Nay if one should come and declare himself by confession of his Christian faith and purpose of life without any Question propounded or asked I should not so dote upon Questions and forms of Examination as not to passe such a one for a knowing man because I have attained the end of all Examination which is I know that he hath knowledge competent not that I would encourage any man to break a wholsom order or establishment for the Scripture requires and the Apostle enjoyned to see order in the Church Col. 2. 5. But that I would principally intend the thing it self above the form not denying the right which he hath by his knowledge and profession nor thrusting him upon a separation meerly upon a form except in one case that a man intend to break a publick order and to destroy it by his example As if a man tear my hedge upon a just occasion I take no offence but if he purpose to let all the Swine into my corn I should oppose him 4. I could wish that all Examination were bounded and limited to such Questions as are of necessity to this Sacrament There were printed some few Questions and Answers as the rule and bounds of it some five or six years since For I dare not trust the discretion of all men without a gage And if any man should ask me such a Question as is not necessary or for a Scholar to know or to pry into my secrâ—ts I should though I could answer crave excuse I am afraid of and terribly hate auricular confession I love no step toward it and therefore I would not answer upon my own liberty 5. Though some will say I can declare my self to my Minister but not otherwise I confess the Pastour hath the greatest account to make of his people and is most concerned But what if the Church will not trust him with that report as all Ministers are not to be trusted with it such is their loosnesse in this point and too much facility And were I to chuse I had rather do it under the eye of witnesses especially in conversing with women who though in one regard their modesty hinders to speak before others yet in other regards is matter of occasion to them that are ill minded which must needs be avoided providing things honest not before God but men 6. Lastly Let men lay conscience to the point and set by passion and prejudice both examiner and examined and in humility and meeknes deny themselves to keep up some face of order in these broken times Let your thirst to this Sacrament carry you thorow a thorn-hedge and I on the other hand shall stoop low rather than a thirsty soul should want the Sacrament or be thrust on the Rock of Separation and so we shall meet at the end though differ in the way It should be a very sorry answer indeed that I would not make the best of and I hope you would not make the worst of any errour or infirmity in me I know Order in an Army as he sayes
kils no body yet without it they are a Rout and not an Army FINIS THE TABLE A ABuses in Ordinances no ground for separation 30 Actions in the Lords Supper of Christ 76 Communicants 95 B BRead must be broken and why 88 Benefit of worthy receiving 314 1. Generally 1. It is of higher nature then the Elements of themselves can convey 319 2. Blessings of the Covenant are sealed and graces of the Covenant improved 320 2. Particularly 1. What God conveys 1. Christ and his benefits 322 2. The Covenant sealed 324 2. What believers receive 1 The body and bloud of Christ 326 2. Remission of sin 327 3. Communication of greater proportion of Gospel-spirit 329 C COvetousness cause of Judas Treason 47 Counsel of God fulfilled by wicked instruments 58 Consecration of Elements by what words 81 Cups divers in the Passeover 79 D DIscipline what to be done where it cannot be duly administred 223 Discerning the Lords body what it is 338 Danger of unworthy eating 345 E ELements what they signifie 73 Must be taken severally ib. Were severally blest 77 By what words consecrated 81 Ought to be consecrated only by a Presbyter 83 Changed only in their use 85 Whether given by Christ immediately to all 91 Inward signification of them 117 They work not physically 267 Examination of our selves required to right participation of the Lords Supper 352 Examination 3. 1. Of Men. 356 2. Of Christians ib. 3. Of Communicants 357 Motives to and Directions for it 358 Examination by Elders 370 F FAsting not necessary before the Lords Supper 29 Fitness for the Lords Supper wherein it consists 278 May be set too high or too low 279 G GRaces to be exercised in Communicants 289 1. Knowledge of Nature Vse End of this Ordinance 290 2. Christ-receiving faith 292 3. Repentance 293 4. Spiritual appetite after Christ 296 5. Love to fellow-members 297 6. Thankefulness 298 Grace that is true how differenced from counterfeits 367 Guilty of the body and bloud of Christ what 342 Ground of worthy receiving and of the Churches admission different 343 I JEwish writings and customs needfull to expound the New Testament 2 Institution best rule for Reformation 34 Words of it explained 111 Irreverent carriage reproved 277 Judas intended not Christs death 57 K KNowledge of the Nature Vse and End of this Ordinance required in a Communicant 290 L LOrds-Supper Elements of it taken from Passeover 2 Who capable of worthy receiving 20 Occasional circumstances not obliging 22 Christ the Author of it 48 Why instituted at night 63 After Supper ib. Little before betraid 66 An Ordinance of Fâ—llowship 98 What it exhibits 120 An inner Ordinance only for believers 140 The End of it the remembrance of Christ 141 Occasions of the neglect of it 148 How obstructions may be removed 153 How our mindes should be exercised in it 156 The great work of it to shew Christs death 167 An Ordinance to be repeated 171 Must continue till Christ come 174 A barred Ordinance 182 Who ought to be debarred 191 Not a converting Ordinance by Institution 247 Yet may occasionally convert 250 Love-feasts how abused 30 M MIxt Communion no ground for separation 234 Motives to endeavours after right participation 300 Motives to self-examination 358 N NEcessity of teaching and learning the true meaning of the Lords-Supper 161 P PApists must have faith of miracles 86 Passeover represented Christs death 3 Why so called ib. Whether a Sacrifice 5 Christ our Passeover 6 It looked Backward as a remembrancer 8 Forward as a type 8 How it resembles Christ sacrificed 9 Christ in the Sacrament 13 Preparation for the Lords Supper 274 Q QUalification for worthy receiving false and insufficient 304 Qualifications of remembrance of Christs death 143 R REmembrance of Christs death 143 To whom it is made 145 Rites and gestures spurious in Lords-Supper 101 S SAcrament and Sacrifice how differ 5 Sacrament must resemble the thing signified 104 Consists only in the use 106 Scriptures necessity 40 Separation not grounded on Abuses in Ordinances 30 Mixt Communions 234 Sign taken for thing signified 7 Sins of Judas and Disciples how differ'd 61 Sins scandalous what 212 Sins notorious what 213 Socinian errour 120 T TRansubstantiation its rise 128 Arguments against it 130 V UNworthy receiving a great and dangerous sin 332 The cause of the sin Not discerning c. 337 Aggravations of the sin 341 Danger of it 345 Dangerous to Church and State 348 A godly person may receive Unworthily 285 W WOrthy and unworthy receiving 45 180 263 Worthy receiving not to be measured by success 265 What required to it 283 Benefit of it 314 Who capable of it 20 False qualifications for it 304 FINIS ERRATA PAg. 3. lin 27 r to suffer p 4. l. 18 Gerard. p. 5. l. 2. r. paterfamilias p. 6. l. 3 prius prosunt p. 8. r. § 5 6. p 8. l. 28. r. not only hrist p. 9 l. 7. r. this life-giving death of p. 22. l. 15. r. and bâ—essing p. 33. l. 14 Hebrewish with whom the c. p. 37. l. 24. r. the Lord I have received of the Lord that which also I delivered p 44. l. 31. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 5â— l. 13. r. Author from him therefore l. 22. r. Schoolman saith l. 23. r. were contained p. 58. l. 13. r. saith Ames p. 77. l. 16. r. Post-coenium p. 85. l. 17. r. Marcion l. 18. 1. body l. 20. r. humane l. 22. r. being p. 93. l. 32. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 95. l. 12. r. Thus Every p. 143. l. 14. r. Benefits Benefactors