one Sermon The barrennesse of our times is such as we may make three thousand Sermons and haply not winne three soules but the fruitfulnesse of those times were such that Peter at one Sermon did winne three thousand soules this was the glory and prime and first fruits of the visible gifts of the Holy Ghost The meanes whereby they were gathered to the Church and admitted to bee of the Church are set downe in these words and they that gladly received his word there is the means of their gathering and were baptized there is the meanes of their admission Peter he preached and many heard him and so many as gladly received the word were baptized and thus they were added to the Church now being thus encreast in this verse it is shewed how they were afterward imployed they continued in the Apostles doctrine c. they went on as they beganne they beganne religiously and they went on religiously they had the Apostles doctrine and were called by it and they continued in the Apostles doctrine The reach of the Holy Ghost here is this to commend to us the religious practice of religious professors and so to set before us the right forme of a true visible Church and he sets it downe in these few words most pithily and most plainly that this example of this primitive Church might be a president and direction to all succeeding Churches to continue to the worlds end The parts of the verse are two first the duties they did performe secondly their cariage in performance of them The duties are in number foure Apostles doctrine fellowship breaking of bread and prayer These duties though they be in number but foure yet they are of that nature as whereunto we may reduce all other Christian duties whatsoever so that when it is said here that they performed these foure it is intended that they were carefull also of all other duties belonging to their profession but in these they laboured especially as those that were the chiefe and heads of all the rest First the Apostles doctrine that is the word of God and doctrine of salvation that the Apostle preached unto them Indeed it is the doctrine of Iesus Christ himselfe Yet it is called the Apostles because they were the messengers and ministers of it no other teachers would they acknowledge but the Apostles onely nor receive no other doctrine but that which they taught them They had not the whole doctrine of the Apostles as yet revealed to them for most of them were but newly converted how could they continue in it then The meaning is that that which they had learned every one more or lesse did faithfully continue and remaine stedfast in Second duty is fellowship the word in the original signifies communion for which cause some understand it of the Lords Supper but yet because first the word is never so used elsewhere in Scripture without addition with addition it is as in 1 Cor. 10.16 the communion of the blood of Christ c. and secondly because the Lords Supper is significantly exprest in the next words breaking of bread therefore I rather understand it according to our translation fellowship that is mutuall communion and participation in all duties and offices of Christian love and concord one toward another whereof three particulars are specified in the verses following verse 44 45 and 46 they had all things that is all worldly goods common those that had any communicating freely to the use of those that had none here was Christian fellowship indeed they laid all their goods and possessions together and made a common stocke for the maintenance of the whole Church and secondly vers 36. they continued together daily with one accord in the Temple here is Christian fellowship to consent and joyne all together as one man in Gods worship thirdly and breaking bread at home here is Christian fellowship not onely in Gods Temple but even at their own private houses not only at the Lords Table but at their owne ordinary meales they met lovingly together and dranke together and were Christianly merry together for so are the words with gladnesse of heart Thirdly breaking of bread the phrase doth sometime and indeed most properly signifie the receiving of their naturall and daily food as in Luke 24.35 compared with verse 30 and there is good reason for that phrase because bread is the staffe of our life and the chiefe of all our food therefore all our food is usually and fitly comprehended under the name of bread and breaking of bread a matter specially in use among the Iewes for they made their bread into Cakes of thinne Loaves and so they might and ordinarily did breake them with their hands they were not so thick or tough that they needed any knives to cut them and from this their ordinary practice is the phrase borrowed and applyed to the receiuing of their spirituall food in the Lords Supper and that very fitly and significantly there being a breaking of bread after a speciall manner The bread there broken is a speciall bread that is to say separate for a speciall use and a speciall breaking of bread being a lively and teaching signe of the breaking of Christs body and so it is called too Act. 20.7 And the first day of the weeke the Disciples being come together for to breake bread Paul preached unto them where it is meant of the Sacrament of the Lords Supper and that it is so meant here it appeares to be cleare because of the other religious duties that it is sorted withall for they would not put in the receiving of their naturall food amongst these things and againe that is put in afterward in 46. vers and hee calls it their breaking of bread at home in opposition to this Neither yet is it to be understood that because one part of the Sacrament is here onely named that is breaking of bread that therefore they were denyed the other that is drinking the wine as the Papists would beare us in hand but a part is put for the whole the naming of one part in right reason certainly presupposing they had the other as we see in 46 vers in the receiving of their naturall food onely bread no drinke is named and so it will follow by the Papsits rule that they had no drinke at home neither a grosse inference but if it bee ingenuously and understandingly considered wee cannot but conceive the drinke too and that the naming of the one doth certainly presuppose the other too specially being things so usually and naturally joyned together so it is likewise in the sacrament the naming of the bread doth certainly presuppose the wine Fourthly prayers which is specially to bee understood of publike prayers no doubt but everie one had their private devotions and prayers for many of their owne private and particular necessities and no doubt but they were frequent in them too but yet the other three being publique and common duties this is to
it I will charge you with my Commandement of Loue in a speciall manner He prepared them with an example of Loue before and after giues them a Commandement of Loue to teach them that this Sacrament is a Communion of Loue. 1 Cor. 11.17 c. the Apostle being to redresse such abuses and corruptions in the Church of Corinth as had crept into this Sacrament doth specially tax those that are against this duty of Loue Verse 18. dissentions Ver. 21 22. eating and drinking asunder Verse 33. not tarrying one for another The Apostle in the 1 Cor. 10. had called this Sacrament a Communion now all these practises are directly opposite to a Communion these are breaches and separations and therfore if euer they will celebrate this Sacrament aright according to the will of God and the nature of the Sacrament and for their owne good it must be done with all the offices of Loue that may be In the 1 Cor. 12.13 For by one Spirit are we all baptized into one Body c. and haue beene all made to drinke into one Spirit To drinke into one Spirit whether it be meant directly of the Lords Supper as the phrase sounds or the signification of the other Sacrament insinuates for it is so in Baptisme that is a meanes of this Communion therefore also in the Lords Supper Or whether but by consequent for so it is meant at the least yet it proues it that the Sacrament of the Lords Supper is a Sacrament of Loue and Amitie amongst Gods Children Act. 2.42.46 The Church that was there conuerted continued in the Apostles Doctrine and Fellowship and breaking of Bread and Prayer they continue in the Apostles fellowship as who should say that was a fitting of them to the Lords Supper which is meant by the breaking of Bread noting that they which partake of the Lords Supper there should be a louely Communion amongst them Reas 1 The Reasons First all the Faithfull doe beleeue in one and the same heauenly Father euen the Father of our Lord Iesus Christ who hath giuen his Sonne for vs on the Crosse and daily giues him to vs in this Sacrament Gal. 3.26 We are all the Sonnes of God by Faith in Christ Iesus and thereby we become one Verse 28. Iew and Gentile Bond and Free Male and Female are all one in Christ Iesus and when we come to the Lords Table there we professe it in a speciall sort that we are the Sonnes of our heauenly Father What neerer naturall bond then to be Children of the same Father What sweeter name of Loue then the name of Father And is it so in Nature how much more in Grace to be spirituall Brethren and Children of our heauenly Father Therefore this is a testification and bond of a most louely Communion which the Faithfull haue amongst themselues This is the Fountaine of our Communion Reas 2 Secondly Wee are all Members of the same Body vnder Christ our Head Ephes 4.15 16. and from him we receiue Life and Grace and Spirit this is a verie neere Communion and verie liuely testified expressed in the vse of this Sacrament where we all eat and drinke together of his Body and Blood as Members incorporate into his Mysticall Body This is the matter of our Communion Reas 3 Thirdly Wee are all partakers of the same Spirit 1 Cor. 12.13 We all drinke into one Spirit And this also we professe in this Sacrament Iohn 6.63 It is the Spirit that quickneth the Flesh profiteth nothing And this is the life of our Communion Reas 4 Fourthly All the Faithfull are of one and the same Religion which euen in false Religions binds Men strongly together How much more in the true Religion And this likewise is here publikely testified in this Sacrament 1 Cor. 10.20 21. This is the Seale of our Communion Reas 5 Fifthly We all partake and sit at one and the same Table and this makes Men grow to a louely fellowship and societie nay the sauage Beasts by eating at one Racke it hath bred peace amongst them and this we doe not onely professe but act and practise in the Lords Supper we all sit at one Table and therefore this must needs nourish a louely fellowship and societie amongst vs. This is the Badge of our Communion Reas 6 Sixthly The actions which we performe at this Table are speaking signes of Loue and vnitie we eate and drinke as it were one to another and pledge one another for howsoeuer euerie one there eats and drinkes for himselfe yet withall still remember that thou doe it with a charitable nourishing and cheering vp of thy Fellow-Guests These are ordinarie actions and yet withall they are speciall tokens of vnitie and friendship And these are the Exercise of our Communion Reas 7 Seuenthly The outward Elements vsed at the Lords Table are framed proportionably hereunto One and the same Bread yet made of many Cornes the same Wine yet made of many Grapes To teach vs that though diuers Persons Sexes Trades States partake in this Sacrament yet all must be of one Heart and Mind and Affection therefore the Apostle saith we are but one Bread though a great many Cornes yet but one Bread which is a plaine testification and bond of Loue and amitie And this is the Patterne of our Communion Reas 8 Lastly Prayer that is a speciall dutie to be performed in the participation of the Lords Supper and this requires and entends loue Math. 6. And this is the Sparkles of the holy Fire of our Communion Now lay all these particulars together and then we shall see that they all conclude it with a generall acclamation that the Sacrament of the Lords Supper is a publike Testification a comfortable Nurse a mutuall Bond a sure Confirmation of that spirituall Communion which the Faithfull haue amongst themselues First Wee are all Children of the same heauenly Father There is the Fountaine of our Communion Secondly We are all Members of that Body whereof our Lord Iesus is the Head There is the Matter of our Communion Thirdly We ate all partakers of the same Spirit There is the Life of our Communion Fourthly Wee are all of one and the same Religion There is the Seale of our Communion Fifthly We all sit at the same Table There is the Badge of our Communion Sixthly The actions we performe at this Table They are the Exercise of our Communion Seuenthly The outward Elements vsed at the Lords Table They are the Patterne of our Communion Lastly Prayer is the Flame or Sparkles of this holy Fire of our Communion Vse 1 The Vses First this teacheth vs the needfull vse of the Sacrament specially in these times wherein as it is Math. 24. Loue waxeth cold we had need to be stirred vp and seeing this Sacrament is a meanes for that purpose we had need to frequent it But some will say if we haue Loue before what need we then come thither to haue it encreased I answer yes for
saith vers 7. They being come together to breake bread the first day of the weeke Paul preached unto them The first day of the weeke what is that that is the Sabbath day the Lords day What is the breaking of bread what is meant by that why the receiving of the Sacrament of the Lords Supper The Disciples being come together that is to say after their usuall manner the first day of the weeke to breake bread Paul preached unto them The manner of speech declares that it was their practice their usual and ordinary practice at their comming together in their Christian assemblies to communicate in breaking of bread And it appeares to be so also by other circumstances there mentioned as namely the company many Disciples verse 4.5 being then in a strange place at Troas and in their journey travelling by the way If they did it abroad when they were travelling then much more would they doe it when they were at home and at rest and therefore these circumstances of the Text make it cleare that it was an usuall practice of the Church so to doe Act. 2.42 there it is said of them that were converted that they continued together in the Apopostles doctrine and fellowship and breaking of bread and prayers by breaking of bread we are to understand the participation in the Sacrament of the Lords Supper They continued in breaking bread Marke what the Text saith they continued in it not once or twice but they continued in it they made it their daily and continuall practice And see with what holy exercises it is ranged withall They continued together in the Apostles doctrine and fellowship breaking of bread and prayers as who should say it was as usuall and familiar with them to receive the Sacrament as to heare the word and to meet together in prayer and the ranging of this duty amongst other holy exercises seemes to give some secret intimation of a reason why they made this their ordinary and usuall practice because when these duties are performed together they are marvellous helpfull one to another one seconds and backs another they continued in the Apostles doctrine in fellowship love-meetings breaking of bread and prayer If we should looke into the state of the Church in succeeding ages we shall finde by stories that still the nearer the Church lived to the time of the Apostles the more frequent and more usuall was their practice in the receiving of this Sacrament often in so much that in some places it was every Sabbath in others at least every moneth the doctrine then is cleare both by the Commandement of Christ and also by the practice of the Church Reason 1 The first Reason is this The death of Christ is to be remembred often now the Sacrament of the Lords Supper is a cleare looking glasse to behold hold the death of Iesus Christ and the memoriall thereof most brightly and plainly and therefore that is oft to be received That the death of Christ is oft to be remembred I hope no Christian will deny the death of Christ a matter so weighty in it selfe the greatest businesse that ever was acted since the world stood the death of Christ being a matter of so great consequence to Mankinde that every man and woman so farre forth is saved or damned as they have their portion or have not their portion in the death of Christ the death of Christ being so comfortable to the faithfull that it is the very life of all the good that they have here or shall have hereafter and can we ever remember this oft enough and can we omit any occasion of the remembring of Christ his death without sin and without much dishonour to God much wrong and indignity to Christ and damage to our owne soules sturely we cannot I but some me wil say I can remember the death of Christ though not by receiving the Sacrament I can remember it in the word for there Christ is crucified before me and in my prayers and in all my good and holy meditations and in other things as well as in the Sacrament of the Lords Supper It is true thou maist and it is true thou must yet notwithstanding wee must conceive that the Sacrament of the Lords Supper is instituted of purpose for this meere end to remember the death of Christ and therefore if thou canst meditate profitably upon the death of Christ in other exercises then much more thou maist doe it in this yea we may be bold to expect a better blessing from God upon our remembrance of Christs death by the receiving of this Sacrament than by the hearing of the word and other good exercises because this Sacrament is ordained instituted meerly as it were of purpose for that end God will most blesse his own ordinances to the same end whereunto he hath so nearly fitted and appointed them Besides that in the Sacrament of the Lords Supper there is a most sensible occasion offered unto us to remember the death of Christ the death of Christ is as it were acted before our eyes by the breaking of the bread and the pouring out of the wine wherby we may fitly and must of necessity bee stirred up to remember with our selves how freely the Lord Iesus Christ gave his body to be crucified and his blood to be shed for the taking away of our sinnes If therefore the death of Chris must be remembred then the Sacrament wherein wee behold the death of Christ as in a glasse must needs be oft received and participated in Reason 2 Secondly it is for the confirmation of our faith our faith we know had need to be confirmed everie day the Sacrament is a notable meanes to confirme cur faith That we had need to be confirmed in our faith every day is certaine for we know this by experience that in the strongest of us our faith is weake and in the greatest of us our faith is small and while we are here it is still but upon the growing hand we know our weake and crasie bodies because they are weake must have a continuall supply of bodily food so our weake soules because we are weake in faith and apt to unbeleefe and distrust through our owne corruption of heart and Satans remptations our soules I say being so weake in faith therfore the strength of it must be continually relieved and supported by a continuall supply of spirituall food which is ministred unto us especially in the Sacrament of the Lords Supper so much more in it than in the word by how much more the assurance is given to the truth of an evidence by the seale than by the writing without the seale a writing without a seale shewes that such a thing is done but if the seale be set unto it then it confirmes it unto us the more God tells us in his word that wee are reconciled to him in the blood of Christ it is true we beleeve this and this begets and
that is to say none are indued with any saving knowledge of Christ but those that have put off the old man and put on the new that is to say those that practice Christ Iesus as wel as professe him Last use is for exhortation let us therefore be as we seem to be let us doe as we say let us practise as we professe if ye know these things saith our Saviour oh blessed are you if you doe them If you live in the spirit saith the Apostle then let us walke in the spirit The good things we know and professe let us meditate upon them and doe them and the God of peace shall be with us with us here and with us hereafter The end of the two and twentieth Lecture The Three AND TWENTIETH LECTVRE VPON THE SACRAMENT OF THE LORDS SVPPER VPon the occasion of our receiving the Sacrament of the Lords Supper the next Sabbath we are now to turne aside from the Catechisme to the matter of the Sacrament of the Lords Supper Act. 2.42 They continued in the Apostles doctrine and fellowship and breaking of bread and prayer The reason why we made choise of this Scripture for the matter of this sacrament was because the Sacrament of the Lords Supper is here called by the name of the breaking of bread that being the first thing wee entred upon that is the names and titles whereby this Sacrament is called we shewed you that this and the verse going before containes the successe of the sermon that Peter made immediately upon the comming downe of the visible gifts of the Holy Ghost In the former verse he shewes how they were increased In this verse how they are imployed They continued in the Apostles doctrine c. We shewed the parts of this verse to be two first the duties they were conversant in the Apostles doctrine fellowship breaking of bread and prayer Secondly the manner of performance of these duties they continued in all these or they did strongly and stoutly against all oppositions and yet with all patience goe on in the performance of these duties One part of the reach of the holy Ghost in this place I shewed you was to commend unto us the religious practice of religious professors Another part of his reach herein was to set forth unto us a true forme and patterne of a true visible Church From the first of the reach of the holy Ghost in this place we have observed this doctrine That all that professe Religion their life and practice must be answerable to their profession they must be daily conversant in the practice of religious duties both of the first and second Table Now we are to come to the other part of the reach that is that the holy Ghost sets before us the patterne and example of a true visible Church in these Christians and that this is one part of his reach appeares plainly by this because he doth so precisely and exactly set downe and describe the cariage and behaviour of these Christians after their calling and gathering together which he would not have done but that hee had a purpose to set before us a true patterne of a visible Church That these were a Church it can be no question for they are expresly so called vers 47. the Lord added to the Church c. And that they were a true Church it is no question for if there were ever any this was one the Apostles themselves being their teachers and the people being so effectually called immediately after the sending downe of the visible gifts of the Holy Ghost And that they were a visible Church it is no question because they made open profession of that Christian faith which they had received and therefore this reach and drift of the place rightly considered it is as if he should say these Christians thus receiving the Word and being thus baptized as vers 41. were now a true visible Church And this is the state and condition that they were growne into and setled upon they continued in the Apostles doctrine and fellowship and breaking of bread and prayer and so have a right forme of a true visible Church For the better understanding of this point we will first consider of the holy Ghost in taking this course and then secondly we will come to the instructions First let us consider the wisedome of the holy Ghost in taking this course and that we may discerne in these two particulars first in that hee thought it needfull that there should be some exact pattern of a true visible Church extant in scripture that all succeeding Churches were to be examined by and conformed unto secondly in that hee made choyce this Church as a most fit patterne for that purpose First we are to consider of the wisedome of the Holy Ghost in that hee thought it needfull that there should be some exact pattern of a true visible Church extant in Scripture for all succeeding Churches to bee examined by and conformed unto The Lord saw that it would be a matter of great consequence he knew on the one side that many congregations would pretend themselves to bee a true visible Church when indeed they are not so and on the other side he saw that those which are true Churches indeed would be called into question about their state by their enemies slandering them and traducing them as false Churches And therefore he would have some absolute patterne of a true visible Church to be found in Scripture whereby true beleevers might justifie themselves and their owne standing and convince all false Churches whatsoever As a straight rule shewes both the crookednesse of that which is crooked and the straightnesse of that which is straight So a true patterne of a true visible Church serves as well to discover the falshood of a false Church as to confirme the truth of a true The Lord knew that many Christians would be much offended at the manifold differences that from time to time wold arise amongst professours touching the state of a Church and so stand in a mamering not knowing what Church to joyne themselves unto and therfore for their sakes he thought it fit and needfull that such a patterne should be set before us as that we may be resolved which Churches wee may safely and boldly enter into and stand in cōmunion withall And howsoever this also might bee and is sufficiently taught in the Scripture by certaine precepts rules and directions yet one example and patterne doth more sensibly worke upon us and swayes us more in our understanding judgement affections and practice than twenty precepts examples are strong perswaders and pregnant and lively teachers and therefore here is the wisedome of God that hee doth thus furnish us with a true patterne of a true visible Church in Scripture secondly herein the wisedome of God doth also appeare in that he makes choice of this present Church as a most sensible and fit patterne for that purpose for this was the
first Church that ever was after Christs ascension and the visible comming downe of the gifts of the Holy Ghost and wee may call it the very prime of the Primitive Churches and where shall wee have a fitter patterne of a true visible Church than that which is fetcht from the first visible Church after our Saviours ascension Vsually Gods ordinances are best at the first institution when they are fresh out of Gods hands spick and span new as it were In time when they come into mens handling they are degenerate and corrupted but at the first when they come out of Gods handling then they are most pure and sincere Mariage is the ordinance of God and the first mariage that ever was was the best mariage that ever was and that is the patterne that all other are to be examined and fashioned by as our Saviour sheweth Matth. 19.4.5 the Lords Supper is Gods ordinance and the first that ever was was the best that ever was and that is the pattern which all other Suppers of the Lord are to be framed by as the Apostle sheweth 1 Cor. 11.23 So this being the first Church after Christs ascension was in best case of all other Churches and therefore that was a fit patterne for other Churches to be tryed and censured by But some will except and say What is this the best Church that ever was What say you of the particular Churches that were soone after as of the Church of Rome and Corinth and Ephesus c. I answer they were goodly Churches and had some more outward complement than this had but they had no more for substance than this had yea they had many failings and corruptions that this as yet was free from Others will except and say But what say you of the Church when our Saviour himselfe lived and was personally present and preached on earth I answer first That even in respect of Christs owne personall presence yet this is nothing inferiour to that for now after the sending downe of the Holy Ghost hee is present with them by his Spirit and this presence of his by his Spirit is as effectuall for all saving purposes as his bodily presence was as our Saviour shewes Iohn 14.16 17 18. Secondly I say that setting only Christs personall presence aside that was not comparable to this for then the Church was not so throughly furnished with gifts as now it was yea then the Apostles themselves had not received that fulnesse of power from on high as now they had Take it thus Christ Iesus by his life and preaching and miracles did as it were plant the Church Christ Iesus by his death and resurrection did as it were water the Church Christ Iesus by his ascension and sending downe of the Holy Ghost ripened his Church and furnished it with all sufficient gifts and brought it to perfection Besides that Church was onely a provinciall Church consisting of Iewes onely within Iudea but this is a more generall Church gathered out of all the Iewes and Proselites of any nation under heaven as verse 5. And indeed this Church is the wombe of all other Churches from thence to the end of the world all of them issuing and proceeding out of this as so many streames out of one fountaine Rome pretends and challengeth it selfe to be the mother Church but falsely this this is the true mother Church of all true visible Churches And therefore as the proverb is in another case Ezek. 16.44 As is the mother so is her daughter so in this case such as this Church is that is the mother such are all her daughters such are all true visibly Churches So we see the wisedome of the Holy Ghost in setting downe this Church as a patterne to all true visible Churches whatsoever Now secondly wee are to proceed to the instruction that hence ariseth The doctrine is this In that the state of this Church is set before us as the patterne of true visible Churches by this that they continued in the Apostles doctrine and fellowship and breaking of bread and prayer Observe that wheresoever the Word is truly preacht the Sacraments rightly administred and the duties of prayer to God and love to our brethren religiously and conscionably practised there is a true visible Church of God I name the manner of performance together with the duties because it is said in the Text they continued in them which intends that not onely they had such duties but also that they were duly and rightly practised and the doctrine holds and so is here meant reciprocally that is to say both wayes as thus first wheresoever these duties are there is a true visible Church and secondly wheresoever is a true visible Church there are these duties For proofe of the first that wheresoever these are there is a true visible Church looke in the 10. of Iohn the 4. and 27. verses in the fourth verse our Saviour saith Hee goeth before his sheepe and they follow him for they know his voice and in the 27. verse he saith My sheepe heare my voice c. Christ goes before his sheepe that is in the use of his owne saving ordinances the Word and Sacraments leading them along thereby in the wayes of salvation for by the voice of Christ there mentioned is directly meant the Word preached and under that the Sacraments are comprehensibly understood which doe alwayes attend upon the Word as the Seales upon the Writing And the same voice of Christ commanding the exercises of prayer and of love doth consequently include them also and when it is said is the 27. verse They heare his voice and follow him there is set downe the practice of these duties So then if one should aske us who are the sheepe of Christ the answer is ready they that heare his voice and follow him which is as much to say If any aske which is the true visible Church the answer is ready there where is the ordinary use of the Word and Sacraments and prayer and love to the brethren Matth. 28.19 20. Goe teach c. The businesse that there the Apostles are employed in is the planting of visible Churches in the world the meanes whereby they are to plant them are teaching and baptizing that is the Word and the Sacraments and what must they teach them but to observe all that Christ commanded now Christ had instructed them specially in prayer teaching them what and how to pray and gave them also a speciall charge to love one another as that being his owne speciall commandement Iohn 15.12 therefore where these things are thus in use as Christ commanded them there is a true visible Church Secondly wheresoever there is a true visible Church there the word is truly preacht the Sacraments rightly administred and prayer to God and love to our brethren religiously and conscionably practised I doe not say they are there in their height but in some decree I shall not need to prove this for all
Church of Sardis Rev. 3.1 2 3. Thirdly it reproves those that pretend themselves to be the true Church and yet are destitute of these things As the Popish Church I mean the faction of the Pope and Cardinalls and Iesuits which challenge to themselves to bee the onely or at least the chiefe visible Church on earth and yet are farre to seeke in the practice of these duties For first the Apostles doctrine that is amongst them is mingled with mens traditions and mastered by the Popes interpretation and subdued unto the censure of their Church and so upon the point it is their owne doctrine not the Apostles Then for the Sacraments of God they have them indeed yet sorted with the Sacraments of men and corrupted with many prophanations and superstitions and foully stained with mens inventions And concerning brotherly love and fellowship herein they would seeme to excell all other oh say they wee are full of Almes and good workes And no marvell For which of us would not give all he hath to the poore if hee were thorowly perswaded that hee should merit heaven by it But what is their practice of love to get all to themselves for looke in all places where Popery hath raigned tell me if they have not encrocht upon the greatest or upon the richest and fattest part of the Land if they doe part with any thing it is to uphold the Popes crowne or the Iesuits faction And if they did build hospitalls or give almes they did it with opinion of merit which marres all to themselves or to bee seene of men and then they have their reward happily the poore fare the better for it but they themselves performe no true service to God in it nor yet can receive no true comfort by it So for prayer many of them spend a great part of their time in prayer but they pray to Saints as well as to God yea they doe not pray to God but by the intercession of Saints and all is done usually in an unknowne tongue without understanding they know not what they aske and what comfort can they have in such prayers So then howsoever they pretend and say wee have the Church wee have the Church yet it is but as the Iewes said The Temple of the Lord the Tēple of the Lord when indeed they were destitute of the true worship of the Lord. I doubt not but that there live under that government many true beleevers that worship God in some measure in spirit and truth But how that popish faction may be called a true visible Church that I referre to the censure of this doctrine The second use is for application to this present particular Church of England that we live in First here is matter of confirmation that wee have a true visible Church and that our standing in it is warrantable safe and good and if wee walke conscionably and uprightly therein we are in the ready way to heaven for to live in a true visible Church is not a thing so comfortable for it selfe but for the greatnesse of the consequent because if we are in a visible Church and live accordingly we are in the ordinary way to salvation else not Therefore it stands us much upon to to looke well to our selves herein if therefore any of us be scrupulous in our selves or any other of our adversaries deny us to bee a true Church or call us in question about it here is a sure evidence to confirme and secure us in it wee have through Gods mercy the Apostles doctrine amongst us truly preacht the Sacraments rightly administred the duties of prayer to God and love to the brethren by many of us religiously and conscionably practised therefore wee are a true visible Church And this wee dare to hold out as a flag of defiance against all our opposites and slanderers the Papists on the one side and the Separatists on the other let them say and doe their worst to disprove us in it we doe not justifie any abases or corruptions amongst us God forbid we should no wee abhorre them and mourne and groane under the burthen of them and pray to God against them and use all the lawfull meanes so farre as in us lies for the reformation of them But for the true being of our Church being impugned by our adversaries we must justifie Gods ordinances amongst us I say therefore againe and I speake it with confidence and comfort and glory to God we have the Word truly preached the Sacraments rightly administred the duties of prayer to God and love to the brethren in some good measure amongst us religiously and conscionably practised therefore wee are a true visible Church The Papists lay hard at us you the Church say they no you are a company of heretiques and no true Church We answer wee embrace the Apostles doctrine the written word wholly and onely that and nothing but that for matter of faith and if this be heresie we are content to bee called heretiques and we say further with Paul Acts 24.14 After the way that they call heresie so worship we the God of our fathers wee beleeve the Word of God and all that is written in it and desire to live by that rule let these men call it heresie or what they will we know we worship God in it aright therefore are no heretiques as they charge us to be The Separatists they charge us also that wee are no true Church you a true Church say they no you are a limme of Antichrist An uncharitable speech and a heavy slaunder and till it be substantially proved the burthen of the slander lies on themselves and the Lord forgive them or rebuke them for it heare is our shield againe to ward off this fiery dart too if the Apostles doctrine and fellowship c. be Antichristian then let us be taken for limmes of Antichrist but if these be true Christian duties then we that in the truth of our hearts labour the practice of these duties are a true Christian Church But say they you faile in many things you have not the discipline of the Church and therefore are no true Church I answer some discipline wee have though not that which they pretend But what then if wee have not that discipline which they pretend are wee therefore no true Church by the same reason this Church here mentioned may bee proved to bee no true Church neither for the discipline which these men pretend was not in use nor in being nor in name when this Church was in this glorious beauty for as yet there were no deacons at all as is plaine in Chapter 6 and yet they are the first and most exceptionlesse Church-officers next unto the Apostles that the Scripture speakes of I but say they the discipline which was presently after established was to bee used in all other succeeding Churches for ever I answer it is true that the same discipline that was establisht by the Apostles for all
succeeding Churches is to bee retained and used in them all but that one and the same discipline in every particular is so established in the Word for all Churches that rests to bee proved I say in particular for in the generall we confesse discipline and wee have discipline though not that particular which they urge yea they must not onely prove that there is such a discipline in particular but also that it is essentially or inseparably necessary to the true being of a true visible Church else their argument against us is of no force at all You have not such a discipline therefore no true Church Now for our parts we doe acknowledge discipline necessary for the beauty and wel being of the Church but not essentially or inseparably necessary to the truth and being of it for if it were so then Christ should be the head of divers Churches differing in essence and nature and that this Church that had not this discipline did differ in essence and being from the succeeding Churches that had it which is false and impious to affirme Secondly it should teach us thankfulnesse to God that we of this Nation which once sate in darknesse and in the shadow of death that were first drowned in Paganisme and after in Popery that now we should have this great light shining amongst us that we should have the Word and the Sacraments and the duties of prayer to God and love to the brethren in some measure conscionably and religiously practised amongst us this we are to be thankfull to God for wee doe not justifie any corruption that is amongst us they are our owne but these good things are Gods and therefore hee is to have praise and thankes for them Thirdly it should teach us to live and rest in the communion of this Church harken not to whisperers and seducers that would entice you from us and say Come to this Church goe to that Church c. they are like unto those that our Saviour forewarns us of in these last times Mat. 24.23 that say Loe here is Christ and loe there is Christ for he that tells us of a new Church may as well tell us of a new Christ but beleeve it not saith our Saviour so say I unto you Give no eare to them goe not after them stand fast in that Christian resolution of Christs Disciples Iohn 6.68 Christ asketh them in the 67. verse What will you also forsake me they answer him very graciously and resolutely Master whither or to whom shall we goe thou hast the words of eternall life our Church hath through Gods mercy the Apostles doctrine the words of eternall life and therefore whither or to whom should you go from us Fourthly it should teach us to make use of these duties by frequenting the preaching of the Word and the Sacraments and Prayers and joyning together in love-duties let us labour to walke in the light of the word and to profit by it while we enjoy it lest it be taken from us and given unto those that will bring forth better fruits than we have done And seeing wee tender our selves monthly to receive the Sacrament of the Lords Supper let us take heed how we come to it let us not come hand over head to the receiving of it but let us bring our wedding garment Faith and Repentance with us that so wee may be welcome guests to the Lords Table Lastly let us pray to God for the continuance of these meanes amongst us pray for the peace of Ierusalem wish her prosperity let us doe all we can to procure her wealth and if there be any abuses or corruptions amongst us let us pray to God to reforme them and let us not goe beyond the compasse of our callings for wee have no meanes to use for redresse herein but prayer to God that he would bee pleased to remove all abuses and to continue these meanes unto us that as he hath made us a true visible Church so hee would continue unto us his Word and other his saving ordinances that we may be a true visible Church every day more purer than other unto the worlds end FINIS
Guest It is noted that when the Passeouer was to be eaten and celebrated that they were to looke for a Chamber trimmed a cleane neate Roome so we when we come to the Lords Table must be fitted and prepared by Faith and Repentance and a purpose to lead a new life We find that Ioseph of Aremathea begged the Body of Iesus when he was crucified and he tooke a cleane Linnen cloath and wrapr it in sweet cleane and neat entertainment for the fleshly Body of his crucified vpon the Crosse then much more cause haue we that receiue the Body and Blood of Christ after a spirituall manner What need haue we to purge our selues of all our filthinesse and vncleanenesse and to wrap the Body of Christ in cleane cloathes and to lay him in a new Sepulcher where neuer Man was layd And therefore whosoeuer comes to the Lords Table see that you come fitted and prepared Vse 5 The last vse teacheth vs that we should frequent the Lords Table Is it so that it is the Body of Christ who can euer thinke he hath enough of that You know what the Apostle saith O Lord give vs euermore of this Bread If we did but consider when we come to the Lords Table of this sweet Communion that is ratified between Christ and vs then we would say Euermore let vs come to thy Table and as the Apostle Peter said Not my Feet onely but my Head and my Hands also when he knew the benefit of the washing So if we knew the benefite of the Lords Supper we would not come once a yeere nor once a month but euerie day if we could It is the ignorance of the benefite of it that makes vs come so seldome to it as wee doe The end of the fourth Lecture THE FIFTH LECTVRE VPON THE SACRAMENT OF THE LORDS SVPPER WEE are now to make digression into the matter of the Lords Supper and so according as we began to pay our monthly tole as it were to our Lord Iesus Christ in remembrance of his death and passion in preparing our selues to a worthy receiuing of the Sacrament of his blessed Body and Blood that so we may be fitted to come with glorie to God and comfort to our owne Soules The third name It is called a Communion as you haue heard out of the 1 Cor. 10.16 The Cup of Blessing which we blesse is it not the Communion of the Blood of Christ The Bread which we breake is it not the Communion of the Body of Christ Where the Apostle entends a double Communion One that the Faithfull haue with Christ their Head Another which the Faithfull haue amongst themselues That which we haue with Christ is double Naturall and Spirituall Naturall and that is by his incarnation as he is Man and this Communion is common to all Men but yet the sauing benefite of it reacheth onely to the Faithfull Hebr. 2.14 For as much therefore as the Children were partakers of Flesh and Blood he also himselfe tooke part with them that he might destroy thorough Death him that had the power of Death that is the Diuell The Spirituall Communion is from Christ our Head to vs by grace The Naturall Communion is from vs to Christ The Spirituall Communion is from Christ to vs In the former he is made Bone of our Bone and Flesh of our Flesh In the latter we are made Bone of his Bone and Flesh of his Flesh as in Ephes 5.30 For we are Members of his Body of his his Flesh and of his Bones The second Communion is of the Faithfull amongst themselues and this stands in Faith and Hope and Loue and this proceeds from the first for therefore the Faithfull are knit together amongst themselues as Members because they are first knit to Christ their Head We haue spoken of the first Communion already so farre as it concernes this Sacrament Now we come to the second Communion which the Faithfull haue amongst themselues And that we may proceed vpon a good and sure ground we must first see that this second Communion is here entended by the Apostle as well as the former For howsoeuer the word Communion may be indifferently vnderstood of each as well the Communion which the Faithfull haue amongst themselues as of that which they haue with Christ yet if the Apostle doth not here so intend it wharsoeuer we shall speake of it though happely true and fit for the Argument in hand yet it may iustly be distasted as not seasonable because it is not pertinent to this place but when we plainly see that it is part of the Apostles reach to shew that the Lords Supper is a Communion of the Faithfull amongst themselues wee shall much better relish and digest those Doctrines which shall be raysed from it Now that such is the entendment of the Apostle it appeares thus He saith in Verse 16. The Bread which we breake is it not the Communion of the Body of Christ And so proceeds and saith Verse 17. For we that are many are one Bread and one Body because we all are partakers of one Bread Where you see it is an next to the former by way of reason Now ye know that the reason must be answerable in sence to the proposition that is thereby confirmed Therefore except we will make the Apostle to speake absurdly and without sence to set downe the proposition of one thing and to render the reason of an other It must needs be granted that looke what Communion he speakes of in the reason Verse 17. the same Communion he speakes of in the proposition Verse 16. and so on the contrarie looke what Communion he speakes of in Verse 16. the same he speakes of in the 17 but in Verse 17 he speakes expresly and distinctly of the second Communion as well as of the first for when he saith in the latter part of Verse 17. We are all one Bread there is our Communion with Christ And in the former part We that are many are one Bread and one Body there is the Communion which we haue amongst our selues And marke the latter part containes the cause of the former and is rendred as a reason of it because we are all partakers of one Bread shewing not only that there is such a Communion amongst themselues in and by the vse of the Sacrament but also how it is effected namely because all partake of one Christ that thorough the Communion which euery one hath thereby in the Body and Blood of Christ they haue also a Communion amongst themselues And for further confirmation hereof he giues instance in two cases of like nature one in Verse 18. Israel which is after the Flesh are not they which eat of the Sacrifices partakers of the Altar As who should say It is so with those Israelites that still obserue the carnall Rites as the Apostle else-where calles them that communicate together in their seruice and therefore so doe you in yours The other instance is in
together they carried themselues not so orderly as they should and ought to haue done yet they obserued this as a sure Rule that there should be an Assembly before they communicated in the Sacrament of the Supper In the second Chapter of the Acts and the two and fourtieth Verse it is said That the Beleeuers continued in the Apostles Doctrine and Fellowship and breaking of Bread and Prayers Where by breaking of Bread wee are to vnderstand the particular vse of the Sacrament of the Lords Supper as we shall shew more at large hereafter Now when the Text saith They continued in the Apostles Doctrine and Fellowship and breaking of Bread Thereby is manifestly declared vnto vs thus much That the Beleeuers did vsually meet together by whole Assemblyes at the partaking of the Sacrament of the Supper as well as at the Preaching of the Word Prayers and other holy duties of Christian fellowship and societie They continued in the Apostles Doctrine Fellowship breaking of Bread c. This example wee haue in hand is the most pregnants proofe of all In the first Supper that euer was administred who were present All the Disciples For they were the charge that our Sauiour then had vnder his hands The Text saith in the twentieth Verse He sat him downe with the Twelue hee had no more otherwise they should haue beene there He sat downe with the Twelue therefore they were present If Iudas did slinke away betwixt the eating of the Passeouer and the eating of the Lords Supper yet the proofes holds true that many were present at the least eleuen of them and so it is manifest out of the first practise of the Disciples when it was first instituted as also of the Church of God from time to time in the Primitiue Ages and so both by the Rule of our Sauiour as also of the Apostles it appeares that this Sacrament is for many that is to say that whensoeuer it is administred many are to be present to communicate in it The Reasons of the Point are these Reas 1 First The bountifulnesse of the Lord Iesus Christ requires it he intended this Sacrament for many euen to as many as he meant to saue by his Death He prouided herein for many though many come yet here is sufficient for them all He calles and inuites many Prou. 9.5 Come eat of my Bread and drinke of the Wine which I haue mingled Which though it be a generall call of Wisedome of the Sonne of God whereby he inuites all to come to the Word as well as to the Sacrament yet it must be vnderstood with particular respect to this Sacrament it hath such a reference to a Feast we speake of Lastly He is most ready to receiue many euen all commers all that come in obedience and conscience to his Ordinance Iohn 6.37 Him that commeth to me I will in no wise east out And therefore being such it requires that many should be present Whosoeuer they be that refuse to come let them looke how they can acquit themselues of forsaking their owne mercy and of the bounty of the Lord Iesus for my part I cannot acquit them Reas 2 Secondly All holy publike exercises are to be solemnely performed euen with outward solemnitie so much as may be for that outward solemnitie is no small part of that decent order and comelinesse which the Apostle requires in all Church duties 1 Cor. 14.40 Let all things be done decently and in order Now we know that where there is not a competent Assembly at an holy Exercise it is a great disparagement to the solemnitie of it and surely where there are a sufficient number of Communicants it is a great part of the outward solemne obseruation of that holy Ordinance Reas 3 Thirdly It is a Feast and it is the greatest and best Feast wherein our Soules are fed with the Body and Blood of the Lord Iesus Now the nature of a Feast requires a competent number of Guests in Mens Feasts specially then in the Lords Feasts In the foureteenth Chapter of Luke and the three and twentieth Verse The Lord had made a Feast those that were bid and inuinted came not therefore said the Lord to his Seruants Go out into the Streets and bid the Poore Lame Halt and Blind came in Well he did so and yet there was more roome Then said he Goe out into the Field and Hedges and compell them to come in that my House may be filled It is his delight his pleasure and good will that his House should be filled and therefore this being his Feast there is necessarily required the presence of many at it Reas 4 Fourthly The Lords Supper is a mutuall testification a bond and nourishment of the loue betweene the Faithfull of one Faithfull to another of the same Congregation and that is one speciall vse of it he ordained it to nourish loue and to bind them one to another therein and when we come many of vs together doe we not testifie that we are at peace reconciled and that all is well betwixt vs And bind we not our selues so to continue And as Christ loued vs so to loue one another And we receiue this that we may be nourished in this loue being more incorporated into Christ and so one into another The end of the Sacrament is the testification of the nourishing of the loue of the Faithfull and how can this be if they be not present If but one or two be present there can be no more testification of loue but vnto them at least they that are absent can make no testification of it and therefore the Reason still holds good that many must be present Reas 5 Last of all here is great incouragement and helpe one to another to the performance of this Religious dutie When many are met together one strengthens the Hands of another we know by experience that their presence comforts vs ours them their zeale kindles our zeale ours theirs their prayers helpe vs and ours them and therefore in this respect there is necessarily required the presence of many at this Sacrament The Vses of the Point are these Vse 1 The first is matter of reproofe and that of two sorts of Transgressors against this Rule The first is of a notorious abuse of the Sacrament of the Lords Supper in the Popish Church concerning priuate Communions or Masses as they call them There priuate Communion is not therefore said to be priuate because it is performed in a House or secret place for many times they doe performe it in the Church publikely neither priuate because there are but a few present for many times it is performed when there are many People present as beholders but a priuate Communion is where the Priest that is to deliuer it to the People eats and drinkes alone and none eats and drinkes with him as vsually it is in all places where the Church of Rome rules A horrible prophanation of the Lords Supper and a flat
part questionlesse as hee gave it them so they received it of him and as he bade them eate it and drinke it so they did eate it and drinke it this is cleere in Marke 14.23 concerning the cup he saith They did all drinke of it and the same is to be understood proportionably concerning the bread here then is all matter of action and doing whereunto if ye adde that Christ saith This is my body and this is my blood and so no doubt but they did so beleeve it in their measure and accept of it here still you see is all matter of action both on Christ his part saying and doing blessing breaking and distributing and on the receivers part they tooke it they eate it they drank it and were thankfull to Christ for it this matter of action and use it was that gave it the nature of a Sacrament in it selfe and made it beneficiall to them Agreeable to Christ his example was his command Doe this in remembrance of me Luke 22.19 what is it that here Christ enjoynes his Apostles why surely the whole worke of the celebration of the Sacrament of the Lords Supper that they should doe that which they had seene him doe to the end of the world they and their successors should from time to time observe it as a perpetuall ordinance for so our Apostle expounds the words whereas Christ saith Doe it in remembrance of me the Apostle explaines it and saith Doe this as oft as you doe c. giving us to understand that it was not a matter that onely concerned that present action wherein Christ and his Disciples were employed but that it is an action that concernes both Minister and receiver to doe in every Sacrament to the worlds end marke upon what termes he doth commend that to them still he puts it in a matter of action let this be your use and practice the bread and wine must bee taken blessed broken and distributed eaten and drunken or else it is no Sacrament in it selfe nor any benefit to you so in 1 Cor 10.16 The bread which we breake is it not the communion of the body of Christ the cup of blessing which wee blesse is it not the communion of the blood of Christ It is not the bread that is the communion c. but the breaking of the bread and such other actions as do accompany the Sacrament that Christ hath appointed and the Apostle in the seventeenth verse saith For wee that are many are one bread and one body because we all are partakers of one bread still what he saith concerning the Sacrament he speakes it in regard of the use and participation of it so in verse 21. You cannot be partakers of the Lords table and of the table of Devills still he describes the Lords Table by the use and participation of it and so generally throughout all the Scripture and in the eleventh Chapter the Apostle here saith verse 20. When you come together therefore into one place this is not to eate the Lords Supper do you think it is to be made partakers of the Sacrament for one to eat not the other no this is not to eat the Lords supper It is not the Lords Supper except it be eaten and in use as the Lord himselfe hath ordained it Act. 2.42 And they all continued tn the Apostles doctrine and fellowship and breaking of bread there you see the Sacrament of the Lords Supper is still described by a matter of action and of use by breaking of bread Reason 1 The reasons One reason is drawne from the use and nature of the Sacraments of the former Testament they consisted altogether in action and in use for the nature and benefit of them Circumcision what was it why the cutting off the fore-skin of the flesh altogether in action The Passeover must be killed and eaten there had wanted the nature of a Sacrament unlesse there had beene killing and eating neither was there any benefit by it without they fed upon it so it is in ours ours being the same in substance with theirs The Papists which are our adversaries and very hot against us in this doctrine and it is a very materiall difference betweene them and us they grant indeed that in the Sacrament of the former Testament it was so but say they it prooves not that it should be so now in the Sacraments of the new Testament the Sacraments of the former Testament they were but shadowes but ours are the substance and therefore the reason holds not say they We will not now dispute whether ours and theirs are the same though we can prove it as cleere as the Sunne at noone day that they are the same in substance God forbid that any should thinke that wee should bee saved by one meanes and they by another for matter of substance But not to stand upon that Put the case it were so that their Sacraments were shadowes and ours the substance the reason holds much more strongly for if it were so then in the Sacraments that were but shadowes that they consisted altogether in action and use then much more our Sacraments that are in substance those Sacraments that have more action and use about them are commonly most lively and powerfull the more action and use a Sacrament hath the more life and power usually is in the Sacrament to the receiver unlesse therefore wee will make the shadow to have more life and power than the substance the Sacraments of the old Testament must not consist in action more than the Sacraments of the new if they yeeld that the nature of them stood in the action and use of them then ours must doe so much more so then the reason holds very strong that the Sacraments of the former Testament consisted altogether in the use and participation of them and therefore so must ours Reason 2 The second reason is drawne from Baptisme the other Sacrament of the new Testament Baptisme and the Lords Supper a sweet paire of Sacraments that the Lord Christ Iesus hath instituted like two brests for the nourishing of the Church to the worlds end it is so in one of these brests and therefore it is so in the other it is so in Baptisme therefore it is so in the Sacrament of the Lords Surper it is so in Baptisme that consisteth both for the nature and benefit of it in the use of it the water is not Baptisme though it be never so hallowed as the Papists say but the washing of water and the use of it that is Baptisme if so be that there should be water and that water should be consecrated as they call it yet if there be not a receiver or one to be baptised or if there were a party to be baptised and a Minister to baptise yet without he be actually baptised it were no baptisme Well that the Papists grant in the matter of Baptisme but it is not true in the Sacrament of the Lords
onely thus but they carie it about with them when they travell in the streets and other places as a preservative against sicknesse and other evills these and such other like fopperies are used in the Popish Church upon this false ground that being once dedicated to the use of the sacrament as they suppose it must needs alwayes have the same force and power so long as it continues wee may referre it to the judgement of any indifferent understanding man to judge whether hee thinketh they or wee doe come nearest to the meaning and true institution of Christ We are sure that Christ tooke bread and commanded us so to doe to take the bread to blesse it breake it and distribute it but wee are sure that he never commanded it to be caryed about for any such superstitious uses as they doe I doe not doubt but there be many that have occasion to travell into places where these and such like superstitions are used if they have any understanding or any taste of Religion they will grow into a greater hatred and detestation of Popery in seeing that which they doe than wee doe or can doe by the hearing of these things and therefore if any shall come to see any such things labour to be fenced with this preservative let us know the sacrament is excellent in the use of it otherwise it is of no force after the use but to put any superstitious holinesse in it that it is in force afterwards we have no warrant for it from the Word and therefore let us hate it as an abominable superstition Vse 2 The second use it teacheth us resolution how to settle our mindes concerning the truth of God in this case never any benefit to be had by the sacrament of the Lords supper but onely so farre forth as we partake in the use of it according to Gods saving ordinance It is true a man may feed on Christ by faith though his faith be not lift up by such helpes as the sacrament is but if thou wouldst have it to helpe thy faith thou must eate it and drinke it he that lookes to have any benefit by the sacrament must communicate in the use of the sacrament It is not enough for us to stand by and looke on and for others to doe it but we must doe it for our selves It is true indeed that God hath promised a blessing to his owne ordinance but yet with this condition that we use them in their owne kinde and so as he hath appointed and ordained them but if wee apply them not or use them otherwise than God hath appointed he is freed of his promise neither can we expect any blessing from God Vse 3 The third use It ministreth unto us matter of exhortation it teacheth us seeing it is so that the sacrament is only beneficiall in the use of it therefore let us labour to frame our selves to a frequent use of the sacrament of the Lords supper there is no benefit without the use of it by the use of it there is much benefit and singular profit and comfort as the assurance of Gods love and favour assurance of the forgivenesse of our sinnes and reconciliation with God and grace from God to preserve us from sinne that wee fall not finally and many such like helpes there be Therefore seeing without the use of it there is no benefit and by the use of it much benefit let us stirre up our selves to use it frequently And when thou comest to it see thou bring not thy mouth and thy body and hands onely but thy soule thy heart thy faith and thy spirituall man that while the one is imployed in the bodily eating of bread and drinking of wine the other may be imployed in the spirirituall eating of the body and drinking of the blood of Christ bring the whole man to be imployed in this worke and so shalt thou then communicate in the whole benefit of the sacrament Alwayes provided that still we stir up our selves to matter of action in the use of the Sacrament that we stirre up our mindes and scules to an actuall beleeving an actuall discerning and an actuall receiving of Christ and his merits and an actuall applying them to our poore soules then shall we be sure to have the benefit of the Sacrament still know the benefit and nature of the sacrament consisteth in the use of the Sacrament and therefore the more we stirre up our selves to those actions that accompany it the more benefit we shall receive by it And this is that that makes many that come here to the Lords Table and that are made partakers happely of the nature of it yet notwithstanding they faile of the benefit of the Sacrament What is the reason Surely the fault is their owne because God hath appointed it to be a matter of action and doing and they perform not those actions that God hath enjoyned them unto they doe not apply Christ to them by faith they eate and drinke and yet doe not actually discerne the Lords body So much of that first particular that is to be considered namely That the Apostle describing the nature of the Sacrament of the Lords supper hee describes it in regard of the use and benefit of it The second point that we are to consider is this namely that whereas the Apostle here in this speech makes mention of the outward elements in the Sacrament of the Lords Supper the bread and the wine hee calls them by their owne proper names eate this bread and drinke this cup that is this wine hee calls them I say by their owne proper names that is by the names of the signe not by the names of the thing signified hee doth not say As often as ye shall eate this body and drinke this blood but As often as ye eate this bread and drinke this cup and this he doth after the blessing and consecration to this sacred use and that appeares by the circumstance of the Text For looke what bread our Saviour spake of in the former words that the Apostle speakes of here seeing he inferres it by way of reason Now that which Christ spake of in the verse going before was bread after it was blessed and consecrated bread in the use of the Sacrament and so the Apostle calls it bread still and so likewise it appears plainly by the whole drift of this part of the chapter where the Apostle speakes of the bread in the use of the Sacrament namely after consecration Doctr. 2 The point of doctrine that hence wee are to observe is this namely That howsoever the creatures of bread and wine used in the Sacrament be consecrated by the institution and blessing of God to a spirituall and sacred use yet they are not thereby changed out of their nature and substance but still for their nature and substance they continue the same creatures as before the same bread and the same wine bread still as it was bread
faithfull receiver to make them truly to partake of his body and blood and so by his Spirit is made wholly ours The end of the thirteenth Lecture THE FOVRTEENTH LECTVRE VPON THE SACRAMENT OF THE LORDS SVPPER WEE are now to make our digression into the argument of the Lords Supper for our better and fitter preparation unto the participation of that holy Sacrament the next Sabbath day 1 Cor. 11.26 For as oft as you shall eate this bread and drinke this cup you shew the Lords death till he come You may remember we divided this verse into two parts First here is mentioned an action performed the receiving of the Lords Supper in the former part of the verse As oft as you shall eate this bread and drinke this cup. Secondly here is a caution and condition that it is to be performed withall in the latter part of the verse You shew forth the Lords death till he come Concerning the action wee noted two things First the parts of it and then the frequenting of it the parts of it to eate this bread and drink this cup the frequenting of it So oft as you eate it you shew the Lords death till he come We have begunne with the parts of it already and therein we have shewed how that the Apostle describing the Sacrament of the Lords Supper sets it forth by the use of it not by having of it or by having accesse to it but by having the use of it by eating the bread and drinking the cup. Thence we noted That the Sacrament of the Lords Supper consisteth in matter of action and use Then againe we noted in the second place That whereas the Apostle here speakes of the elements of bread and wine as they are in use in the Sacrament he calls them by their ordinary names the bread by the name of bread and the wine by the name of cup from hence we gathered this doctrine That even after the words of consecration and blessing still the bread and the wine for their nature and substance are the same as they were before still they remaine bread and wine So farre we proceeded Now we are to proceed further Thirdly then we are here to consider that the Apostle here speaking of these elements of bread and wine as they are in use in the Sacrament of the Lords supper he sets them forth by a note of excellency this bread and this cup for by the cup is meant wine as oft as you eate this bread and drinke this cup he sets them forth by a note of excellencie As in all things we must keepe a meane without going too farre or comming too short so specially in matters of religion we must be sure to keepe on the right way without turning either to the right hand or to the left we must take all matters of Religion in that very precise and true straine that the Lord himselfe hath set upon them we are apt enough to erre as well on the one side as on the other as well on the right side as on the left and to erre on either side is alike dangerous So it is in other matters of Religion and so it is in our estimation of these elements of bread and wine that are in use in the Lords Supper some doe erre on the right hand in their estimation of them thinking too highly of them as the Papists doe that the bread is corporally the very body of Christ that the wine is corporally the very blood of Christ on the other side others there be that erre on the left hand in their estimation of them they esteeme too meanly and basely of them as the prophane people of the world they generally esteeme the bread and wine at the Lords Table no better than the bread and wine at their owne table To meet with both these errors and so to keepe our hearts upright in the profession of Gods truth herein the Apostle in this short speech gives us a good caveat and preservative And first that we may not thinke too highly of them and so erre on the right hand as the Papists doe the Apostle still calls them bread and wine shewing that in the nature and substance of them they are the same as they were before next that wee might not erre on the left hand and thinke too meanly and basely of them as the prophane people doe hee extolls them by a note of excellency this bread and this wine though the bread be but bread in it selfe and the wine be but wine in it selfe yet hee speakes with a kind of grace and majesty of speech this bread this cup as singling them out by a note of difference from ordinary bread wine because they are dedicated to a sacred and holy use wherby they are advanced above all other bread and wine whatsoever As oft as you eate this bread and drinke this cup saith the Apostle you shew the Lords death till he come The doctrine hence to be raised is this namely That howsoever it bee that the elements of bread and wine that are used in the Lords Supper are in nature and in substance the same creatures as they were before yet notwithstanding in respect of that same sacred and holy use that they are consecrated and dedicated unto to bee made parts of the Sacrament in this respect they are things of farre greater excellency than all ordinary things of that kinde are this bread is farre more excellent bread in respect of the use of it than any other and this wine is farre more excellent wine in respect of the use of it than any other this is the reach of the Apostle in that he speakes so emphatically this bread and this cup. Marke the doctrine howsoever it be that the elements of bread wine that are used in the Lords Supper are in nature and substance the same creatures as they were before yet notwithstanding in respect of that sacred and holy use that they are consecrated and dedicated unto to be made parts of the Sacrament in this respect they are far more excellent than any other ordinary creatures of that kinde this bread is more excellent than any other bread and this wine dedicated to this use is farre more excellent than any other wine We shall not need to goe for proofe of this doctrine any further than this Chapter This Chapter affordeth us very pregnant proofes of it If we marke the Apostle he points out here three differences betweene our ordinary food that we have at our meales and this extraordinary food that we have at the Sacrament of the Lords Supper The first is in the 20. and 21. verse When you come together therefore into one place this is not to eate the Lords Supper for every man when they should eate taketh his owne supper afore and one is hungry and another is drunken Our ordinary food is our owne food our ordinary supper is our owne supper but this extraordinary food is not
our owne food but the Lords food it is not our owne supper but the Lords Supper When we come to eate of this bread and to drinke of this cup it is the Lords Supper as if the Apostle should say Look how much difference there is betweene that which is your owne and that which is the Lords so much difference there is between your owne bread and wine which you have at your owne Table and that bread and wine which you have at the Lords Table and looke how much you preferre that which is the Lords before that which is your owne so much you must preferre the bread of the Lords Table before your owne bread yea the bread and the wine in the Sacrament if it be not received with this reverent acceptation that it is the Lords bread and the Lords wine surely they are not the Lords unto us but our owne no more benefit comes to us by them than by our owne bread and wine at our owne table and this is the reach of the Apostle in these two verses there is the first difference this is the Lords and the other is our owne and as we prefer that which is the Lords before our owne so we must preferre the bread of the Lords Table before the bread of our owne table The second difference which the Apostle points at is this in the 22. verse Have you not houses to eate and to drinke in despise you the Church of God and shame them that have not As if he should say the ordinary food which you have why you have it in your owne houses but this food you have it in the Church of God your bread and your wine is home-food but this bread and this wine is Church-food your bread and your wine is for your children servants and family but this bread and this wine is for Gods children for his house and family I hope there is none of you but doe esteeme more highly of the house of God than you doe of your owne houses and therefore by that learne to esteeme of these mysteries the bread and wine in the Church of God above that which you receive at your owne houses The third and the last difference is that which is in this 26.27 and 28. verses where the Apostle calls it this bread and this cup the cup of the Lord it caries an implication I say that there is great difference betweene this bread and other bread betweene this wine and other wine other bread and wine they are but naturall or artificiall things serving only for the worke of nature but this bread and this wine that is in use in the Sacrament of the Lords supper over and besides that naturall and artificiall face that is set upon them over and besides that which they have in nature these have a supernaturall condition imposed upon them frō above whereby they are advanced above any other bread and wine and made serviceable for the worke of Grace So then you see the Apostle having pointed out these three differences it makes the Doctrine very cleare That the bread and wine which is in use in the Sacrament of the Lords supper is far more excellent than any other bread and wine whatsoever To confirme this let us adde to the words of the Scholar the words of the Master Luke 22.19 20. it is said there that our Saviour tooke the Cup and said This Cup is the New Testament in my blood See how fitly Paul the scholar imitates and followes Christ his Master Christ himselfe had said This Cup is the New Testament in my blood Paul calls it This bread and this Cup. This Cup saith Christ is the New Testament in my blood We must take notice that our Saviour was then at supper I not at an ordinary supper but eating the Passeover that supper being ended hee saith This Cup is the New Testament in my blood He tooke the same Cup and being to dedicate it to the use of the Sacrament of the Lords supper saith This Cup is the New Testament in my blood Giving us to understand that the bread and wine which are in use in the Sacrament of the Lords supper they are farre better and of far greater use and excellency than any of our ordinary food yea better then the bread and wine that wee have not onely at our owne feasts but even at any other feasts of the Lord. Therefore well might the Apostle say this bread and this cup advancing it by a note of excellency above all other bread and wine whatsoever Reason 1 The first Reason is in regard of the owner of it namely the Lord Iesus Christ it doth belong unto him it is his bread And that is the thing that the Apostle notes in the 27. verse Whosoever eateth this bread and drinketh the cup of the Lord unworthily shall be guilty of the body and blood of Christ Hee changeth his style and whereas hee calls it This cup here in the 26. verse and so afterwards ver 28. he calls it verse 27. The cup of the Lord giving us to understand that therefore it is this bread because it is the Lords bread therefore it is this cup a cup of excellencie because it is the cup of the Lord Iesus Christ Generally wee doe esteeme things to bee so much the more excellent according to the excellencie of him that ownes thē or that they belong unto Why Christ is far above al excellencies principalities powers and dominions whatsoever we must needs therfore acknowledge that this bread and this wine is farre more excellent then any other in regard of the owner of them It is true indeede that Christ is the owner of all the Creatures they are his because he made them it is very true yea but yet we must take notice here of a further a speciall owing of these creatures whereby they belong to Christ Iesus and that in many respects First besides that they are his creatures as other things are these are Christ his owne by institution because Christ hath instituted them by his owne Word and likewise by his owne fact that they should bee a part of his owne saving Ordinance Secondly they are his owne by representation for as they are a part of his Ordinances so they are a lively picture of Christ Iesus whereby he represents and tenders to the eye of every faithfull beleever all that ever he hath done and suffered for them They are his owne by representation as Caesars picture is his because it carryes his resemblance so this Bread and this Wine is Christs because it hath the picture of Christ and represents unto the faithfull Christ Iesus and the whole worke of our redemption Thirdly they are his owne by communion because the bread and wine in the Sacrament of the Lords Supper are as it were the Lords agents wherby Christ Iesus doth communicate and convey and worke himselfe through the lively operation of the Holy Ghost into the hearts of
the institution of the sacrament saith Doe this in remembrance of me here you see that our Saviour layeth a charge upon his Apostles that they should doe this what administer and receive the sacrament in remembrance of Christ well shall wee thinke that our Saviour would have his Apostles that they onely should remember Christ or was it not our Saviours meaning that all the faithfull should remember Christ to the end of the world why surely it is the meaning of our Saviour that all the faithfull should remember Christ from time to time to the end of the world as well as the Apostles and this is the Apostles reach in these words for having made rehearsall of our Saviours words in the 25 verse presently he saith Doe this in remembrance of me and then he addes againe if ye doe this ye shew forth the Lords death till hee come the Apostle builds this very doctrine upon this very exhortation because Christ saith Doe this in remembrance of me therefore the Apostle concludes that the sacrament of the Lords supper is a perpetuall ordinance and must bee observed in the Church till his last comming to judgement and therefore the Apostle did esteeme the words of Christ a pregnant proofe of the continuance of this sacrament and he builds it plainly thereupon So much shall suffice for proofe out of Scripture now let us see what reasons may be added for further light the reasons are many Reason 1 The first Reason is drawne from comparing this with the Passeover that was to last for ever Exodus 12.14 This is a holy remembrance to you a holy feast to be kept among you throughout all generations ye shall keepe it a holy feast for ever the Passeover was so in the former Testament therefore the sacrament of the Lords supper must be so in the new Testament that was to last for ever and therefore this to last for ever The grounds of the Reason are these two First the sacrament of the Lords supper answers to the Passeover and indeed unto us it doth succeed in stead and in place unto the Passeover as wee have shewed partly before and God willing shall shew more hereafter The Sacrament of the Lords supper answers to the Passeover the Passeover was to last for ever and therefore the sacrament of the Lords Supper must last for ever too The other ground of the reason is this The Passeover was a Sacrament for the time of the Law which was only a time of shadowes the Gospell is a time of substance shall we say that the shadow shall bee served with more durable things than the substance is except we shall say that the time of the Law was served with more durable things than the time of the Gospell surely the Sacraments of the one must bee as durable as the other And therefore seeing the Passeover is to be kept for ever the Sacrament of the Lords Supper must be observed for ever too And whereas the word for ever may admit of two good and holy interpretations which way soever you take it yet still the force of this reason holds If wee expound that for ever in that signe or in the type that is to say till Christ his first comming or till Christs comming and suffering in the flesh for that is the for ever that usually is spoken of concerning the Sacrifices and Sacraments of the former Testament namely the comming of Christ in the flesh or Christs suffering in the flesh hee is the very terme and the very end of the Law as the Apostle sheweth in Hebr. 10.1 If ye take it I say in this sense yet the force of the reason will necessarily follow If the Passeover were to last for ever till Christs comming in the flesh then the Sacrament of the Lords Supper must last for ever till Christ come to judgement Secondly expound it for ever that is not in the signe but in the substance that is in Christ that is to say for ever and so long as the world standeth and the fruit of it to all eternity expound it so for so the Sacraments of the former Testament they doe stand good and are good for ever in Christ the substance of them take it in this sense yet the reason holds well for if so be that the Passeover should last till the end of the world in Christ who is the substance of it why then the Sacrament of the Lords Supper which is ordained of our Saviour to be a more lively resemblance of his death than the first was that must continue for ever also Reason 2 The second reason is this it is drawne from the nature of this Sacrament this Sacrament it is a Testament Luke 22. 20. This it the new Testament saith our Saviour speaking of this Sacrament in my blood it is a sacramentall speech whereby that is ascribed to the signe which indeed is proper to the thing signified the new Testament in my blood saith our Saviour that is confirmed or sealed by my blood or by my death and so it is his last Testament the Sacrament of the Lords Supper it is the new Testament the last Testament of Iesus Christ a mans last Testament is utterly irrevokable and unchangeable this is Christs last Testament therefore this can never be altered Gal. 3.15 the Apostle gives the rule there a mans will when it is once confirmed then it is never abrogated nor disanulled when is a mans will confirmed the Apostle tells you in Heb. 9.17 when a man is dead a mans will is confirmed by his death here is the Lords last Testament this is the new Testament in my blood saith our Saviour speaking of this Sacrament it is confirmed by the death of Christ which is the Testator and therefore never to bee abrogated nor changed nothing to be added to it nor detracted from it Heb. 13.20 the Apostle mentions the blood of the everlasting covenant speaking there of the blood of Christ hee saith It is the blood of the everlasting Covenant the Covenant or the Testament that is everlasting the blood whereby this Testament is sealed is the blood of Iesus Christ that is everlasting therefore this Sacrament whereby this Testament is further confirmed and sealed unto us in an outward manner this must be everlasting too the blood everlasting the Testament everlasting and so the Sacrament everlasting Reason 3 The third Reason is drawne from the condition of the time of the Gospell whereunto this Sacrament doth belong these times of the Gospell they are the last times the last dayes of all that ever shall be Hebr. 1.1 Gods in sundry times spake by his Prophets but now he hath spoken by his Sonne in these last dayes these bee the last dayes of the world the Apostles reach is this to shew us that this is the last time that ever he will speake to his Church because hee hath spoken by his Sonne he hath none other to send after him now these are the last
life and in the time of our death therefore let us looke to these things still let us labour to perform them in our daily conversation that so wee may be fitted for Christs particular comming to us or else his generall comming to the whole world You have heard of the foolish Virgins get it in time have it alwayes burning and then we shall be sure specially make use of the receiving of the Sacrament of the Lords Supper this should teach us in the receiving of the Sacrament of the Lords Supper we should so addresse our selves and so cary our selves every way and so goe away with such hearts and having such meditations in them as that we may be fitted every way for the comming of the Lord Iesus Christ Oh that our hearts were so fitted oh how reverently would we cary our selves in the practice of it with what conscience would we performe it to glorifie God and to please God with what singlenesse of heart We know that when Christ shall come to judgement there shall bee no hiding of any thing out every thing shall bee naked before him and there will bee no smoothering up of any thing He that hath best profited by receiving of the Sacrament of the Lords Supper whosoever he bee that is thereby best fitted to the comming of the Lord Iesus Christ to judgment he desires it more earnestly waits for it more diligently rejoyces in it more cheerfully and hastens to it more willingly and more comfortably Oh when a man hath beene at the Lords Table and there hath found and felt the sweet communion of Gods blessed Spirit in his hart assuring him by his spirit within him assuring him that his sinnes are forgiven him assuring him that now he is fully and perfectly reconciled to God when he can enjoy this communion with Iesus Christ then he may goe home to his closet and say Oh now Lord Iesus come quickly now thy servant is in some poore measure ready and fitted Oh there is a worthy and a profitable and a ready Communicant This profit is to be found in this sacrament by the conscionable using of it here God tenders it and it is to be found of us and therefore let us not deprive our selves of such a gracious and precious blessing that here is if we will submit our selves to the gracious ordinance of God wee may bee made partakers of it the time will come that thou whosoever thou art that art negligent in comming to it or unprofitable in the participation of the Sacrament of the Lords Supper the time will come when thou commest to lye upon thy death-bed especially when thou commest to judgment then thou wilt rue this folly of thine with unspeakable woe and misery I then you shall cry out and shame your owne soules and your owne bodies because you have not beene profitable participators in this Sacrament and profitably performed it to the comfort of your owne soules The end of the one and twentieth Lecture The Two AND TWENTIETH LECTVRE VPON THE SACRAMENT OF THE LORDS SVPPER WEE are still to continue in the Argument of the Lords Supper for our preparation against the next Sabbath day when we purpose God willing to be made partakers of this Sacrament Wee have gone over many names and titles that are given to the Sacrament of the Lords Supper which very fitly and lively expresse the nature of it some of which names common to the whole action some to the severall parts of it we have already reckoned up five names or titles that are all common to the whole action as namely the Lords Supper the Table of the Lord the Communion of the body and blood of Christ the New Testament in his blood and the memoriall of Christs death I might adde to these some other names that are common also to the whole action as namely the Eucharist the Christian Passeover a Love-feast and such like for such names and titles are applyed to this Sacrament by many of the Ancients and approved by some later Divines and that not unaptly nor without some probable warrant out of Gods word But yet because I doe not finde in the Scripture that any of these names or titles are expresly and directly affirmed of this Sacrament I will passe them by and now proceed to the second sort of names that are more proper to the severall parts of this Sacrament For whereas the Sacrament of the Lords Supper consists of two parts the bread and the cup the Scripture by the Figure Synecdoche putting a part for the whole doth sometime comprehēd this whole Sacrament under the name of bread and sometime under the name of the cup I will give you an instance in both And first to begin with the bread looke into Act. 2.42 and there you shall finde this Sacrament called the breaking of bread and that is the Scripture that God willing we will treat upon for this argument Acts 2.42 And they continued in the Apostles doctrine and fellowship and breaking of bread and prayers All the contents of this verse doe in some sort concerne the matter of the Lords Supper for not onely the breaking of bread but the Apostles doctrine and fellowship and prayers are matters of necessary use in and for the right receiving of this Sacrament and therefore let us take this verse wholly as it lyes before us This verse and the next immediately going before set forth the gracious and happy successe of that excellent Sermon that Peter made after the sending downe of the visible gifts of the Holy Ghost on him and the rest of the Apostles The sending downe of the gifts of the Holy Ghost is shewed in the 1.2 and 3. verses the power and effect of them is shewed partly in all the Apostles all being filled with the Holy Ghost verse 4. to 13. specially in Peter who made a pithy piercing and powerfull Sermon on that occasion verse 14. to 40. The successe of which Sermon is partly touched verse 37. where it is said that they that heard it were pricked in their hearts and said unto Peter and the rest of the Apostles Men and brethren what shall we doe and it is more enlarged in many particulars from the 43. verse to the end of the Chapter But the summe of all is briefly comprised in this verse and the next going before in the verse before it is shewed how the Church was thereby encreased in this verse it is shewed how that they being encreased were afterward employed their encrease is there called their adding to the Church for though Church be not exprest in the originall yet it is to be understood as in the 47. verse and the Lord added to the Church c. their encrease is their adding to the Church here is their encrease And this is set forth partly by their number partly by the meanes of their adding Their number three thousand soules a plentifull harvest of so little seed three thousand soules at
be presumed to be so too and indeed it is the speciall reach of the Euangelist here to shew their care in publike and common exercises here are the duties which they did performe which is the first part of the verse The second part is their cariage in the performance of these duties they continued in them our translation comes farre short of the force of the Originall for that signifies not onely that they continued in them though that bee a great commendation but that they continued in them with much diligence and with strong patience they did not as many of us doe intermit them at their owne pleasures and use them as their owne case of worldly businesse would give them leave but they continued with much diligēce al other things laid by to give way to these exercises in their season Nor yet were they dismayed with the scoffes and reproaches of the world nor with the opposition of Sathan as no doubt they had verie many but strongly and patiently went through them all and still continued their godly courses This is the fulnesse of their cōmendation the duties themselves are excellent duties and their carriage in them is as excellent Good exercises sleightly performed are not praise-worthy no not amongst men but such excellent duties as these The Apostles doctrine c. so excellently carried as they are here continuing in them these have praise and that of God Lay al these together and see what a comfortable spectacle here is in these Christians to a religious beholder They had the Apostles doctrine there is their faith and knowledge They had fellowship amongst them there is their love and obedience They had breaking of bread there is their remembrance of the death of Christ They had prayers there is their zeale and devotion and they continued in all these here is their constancy and perseverance First they had the Apostles Doctrine that is the ground and substance of their religion Secondly Fellowship that is the fruit and life of their religion Thirdly Breaking of bread that is the seale and bond of their religion Fourthly Prayers that is the sinews and strength of their religion And lastly They continued in all these that is the grace and beauty of their religion It being the reach of the Holy Ghost to set before us as I shewed before the right forme of a true visible Church in these professors We may see here what a glorious forme of a true visible Church is here presented unto us So much of the reach of the Holy Ghost and of the parts and meaning of these words Now we will proceed to the observations and the first is from the reach of the place And first in that the Holy Ghost doth here set forth these religious Professors unto us by their practice of religious duties hence the observation is this namely that it is or must bee the practice of all true Professors of religion to be daily conversant in the exercises of religion both in the duties of the first and second Table piety towards God love towards men both these are here specified The Apostles Doctrine breaking of bread and prayer and their continuance therein are duties of the first Table Fellowship or Christian love and continuance therein are duties of the second Table The whole tenure of the Booke of GOD both in the old and new Testament tends directly to the proofe of this Doctrine I will cull out some few and first I will give you a place or two for the generall of all duties together both of the first and second Table and then I will come to the particulars First for the generall Matth. 28.19 20. Goe therefore and teach all Nations baptizing them in the name of the Father the Sonne and the Holy Ghost teaching them to observe all things whatsoever I have commanded you c. In the 19. verse there is their commission to plant Churches throughout the world and how must they plant them by teaching and baptizing and how are these Churches to cary themselves after they are thus planted verse 20. they must observe and doe all those things that the Lord Iesus commanded his Apostles now Christ Iesus he is a perfect Law-giver an exact Teacher instructing his Apostles no doubt in all duties both of the first and second Table and therefore all that professe to be of the Church must bee daily conversant in the practice of all good duties both towards God and toward men Tit. 2.11 12. The grace of God that bringeth salvation to all men hath appeared and teacheth us that wee should deny ungodlinesse and worldly lusts and that wee should live soberly and righteously and godly in this present world The saving grace of God is here compared to a Schoole-master or Teacher and consequently professors thereof to Schollers now what is the lesson that this Master teacheth to all these Schollers To deny ungodlinesse and worldly lusts and to live soberly and righteously and godly that is to abstaine from every sinne and to doe every good duty to God and men and our selves all the duties both of the first and second Table Philip. 4.8 9. Furthermore brethren whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things pertaine to love whatsoever things are of good report if there bee any vertue or any praise thinke on these things which yee have both learned and received and heard and seene in me these things do and the God of peace shall be with you These Philippians were much furthered in the profession of the Gospell by Pauls ministery many heavenly lessons had they received from him by word writing and example and this is the last of all his exhortations in this Epistle as containing the summe of all the rest and here he reckons up all sorts of good duties Whatsoever things are true c. and he presseth his exhortation with a serious obtestation If there be any vertue or if there be any praise thinke on these things as if hee should say You professe the things that are true thinke on the things that are true and doe them and the God of peace shall be with you you professe the things that be honest think on the things that be honest and doe them and the God of peace shall be with you you professe the things that are just thinke on the things that are just and doe them and the God of peace shall be with you you professe the things that are pure thinke on these things and doe them and the God of peace shall bee with you you professe love thinke on love and practise love and the God of peace shall be with you you profess things of good report think on them and doe them and the God of peace shall be with you if ever you looke for peace with God see that you think on do the good things that you professe ye professe religiously thinke and doe