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
the Churches commended to us in Scripture for true Churches had these as Corinth Ephesus and the rest as might bee proved either directly or by necessary consequent in them all no nor any instance in the Scripture to the contrary so the doctrine is proved The Reasons are these First where these things are thus used there is the promise of Christs speciall presence and blessing Matth. 18.20 Where two or three are gathered together in my name there am I in the midst of them saith our Saviour What is it to be gathered together in his name but to joyne together in the true use of his owne saving ordinances in the Word Sacraments Prayer Fellowship and such holy duties Therefore where these are there is Christs saving presence and promises now Christs saving promises are peculiar to the Church he is the head the Church is the body the head hath no life to communicate to any but to its owne body therefore there is Christs true Church Now the Congregation there spoken of is a visible Congregation as appeares in the 17. and 18. verses where he speakes of excommunication and such like therefore where these are the Word truly preacht Sacraments rightly administred prayer to God and love to the brethren religiously and conscionably practised there is a true visible Church And this might further bee enlarged in every one of these particulars here mentioned where the word is truly preacht there is a promise of Christs presence and blessing and so where the Sacraments are rightly administred as we may see in Matt. 28.18 19. Goe teach all nations baptizing them c. and loe I am with you alway untill the end of the world And so for prayer the Lord hath promised his saving presence and blessing to those that are conversant in religious prayer Matth. 18.19 If two of you agree in earth upon any thing whatsoever they shall desire it shall be given them of my Father c. And so for love to the brethrē God hath promised his blessing to be there for ever where this love is Psalme 133. the last verse If God promise then his saving presence and blessing to every one of these in particular then where all these meet together there is a promise of his saving presence and blessing much more now Christs saving presence and blessing being peculiar to his Church then where these are there is a true Church Secondly where these duties are truly practised there is true saving faith at least in outward profession Now what is a true visible Church but a company of those that openly and joyntly professe the true saving faith therefore where these are there is a true visible Church Let men professe what other Faith or Religion they will though never so plausible a Religion and never so zealously profest yet only the profession of this Faith and Religion makes a true visible Church yea where these duties are practised there is true saving faith indeed at least in some though not in all for they are the meanes to beget and confirme faith that is the Word and Sacraments and Gods blessing alwayes attends on the ordinary use of these means to make them effectuall to some for salvation And there also are the speciall exercises of saving faith prayer to God and love to the Saints and it cannot be at least charity forbids us to thinke otherwise but that though many amongst them yea most of them should bee Hypocrites yet some performe those exercises in the truth and singlenesse of their harts and so there is a true Church if it should so fall out that all should be Hypocrites yet professing and outwardly practising these duties they are a true visible Church in regard of the truth of the visibility of it But because alwayes in such congregations there are by the blessing of God some true beleevers therefore they are true Churches visible in regard of the truth of a Church among them And I take it this is the proper sense of the speech when we speake of a true visible Church that there be some true beleevers amongst them that make profession of the saving faith for whose cause they and others that joyne with them are rightly called a true Church visible and not onely a true visible Church but that they are as truly a Church as they are truly visible Thirdly there be the true and right causes of a true visible Church as first the efficient God in the ministery of his word Iames 1.18 Of his owne will begat he us by the word of truth Secondly there is the materiall cause Saints by calling 1 Cor. 1.2 Thirdly there is the formall cause their joynt and open profession in the use of Gods saving ordinances Lastly there is the finall cause the glorifying of God in the embracing of his saving Faith and Religion now where these causes are it is impossible but there should bee a true Church except the Lords owne labour bee in vaine which cannot be Lastly there be the true constituting parts of a true visible Church there is Christ the head as we shewed in the first reason and there bee the members Ministers and people The Ministers preaching the Word administring the Sacraments instructing and perswading to the duties of prayer and love And the people conscionably obeying and practizing those duties therefore there is the whole body of a true visible Church The Vses First use is matter of reproofe of sundry Adversaries first of those that oppose the first branch of the doctrine Some congregations say they have these and yet are no true visible Churches but let them shew me any such Congregations where these are in any true measure and then let them shew mee any just cause why these should not be a true Church They may be hereticall Churches and yet true Churches and they may be schismaticall Churches and yet true Churches except they overthrow the foundation and if they overthrow the foundation then the Word is not truly taught and received amongst them nor any other of these duties religiously practised Secondly it is for reproofe of those that oppose the other branch of the doctrine Some Congregations say they are true visible Churches and yet they have not these things yes they have them in some measure more or lesse or else they are no true visible Churches at least they have the Word truly preached amongst them which doth inclusively comprehend the other duties The state of a true Church is rightly to be weighed and considered and accordingly these things may be affirmed of it There is a beginning Church that hath the beginnings of these things and there is a flourishing Church and that hath all these things in some good beauty and perfection and there is a Church in persecution and that hath these things yet with many oppositions and interruptions there is a decaying or a dying Church and that also hath these things though decaying and dying as we may see in the
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
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
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
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
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
to us let none of these nor all these hinder us from being set upon this duty but let us breake through them all in an holy zeale and set our selves soundly to meditate upon the death of Christ in hope of these heavenly blessings that the meditation of this duty will bring us unto therefore still remember the death of Christ and as ever thou desirest to have a living teacher within thee remember the death of Christ as ever thou lookest to have comfort from God so look that thou remember the death of Christ as ever thou lookest to have spirituall growth and encrease by the Word and Sacraments still looke to the death of Christ as ever thou lookest to have a strong bridle to restraine thee from sinne so still let the death of Christ bee thy continuall meditation as ever thou desirest to come before God cheerfully and with comfort in prayer remember the death of Christ as ever thou desirest to be fitted and prepared to dye remember the death of Iesus Christ as ever thou desirest and lovest any one or all these blessings together remember the death of Christ and that continually let it never goe out of thy minde The end of the nineteenth Lecture THE TVVENTIETH LECTVRE VPON THE SACRAMENT OF THE LORDS SVPPER WEE purposing God willing the next Sabbath to be partakers of the Sacrament of the Lords Supper we are therefore according to our ordinary course to make preparation thereunto by this Sabbaths evening Exercise that so we may come with better grace in our hearts to that heavenly Table 1 Cor. 11.26 For as often as yee shall eate this bread and drink this cup ye shew forth the Lords death till he come Which Scripture containes as you have heard these two parts an action to bee performed in the former part of the verse the receiving of the Sacrament as often as ye eate this bread and drinke this cup. Secondly a caution that this action is to be performed withall in the last part of the verse the remembrance or the shewing forth of the Lords death till he come We have fully finished the former part and through Gods mercy we have proceeded in the handling of the latter part to the last clause of all till he come ye shew forth the Lords death till he come I shewed you that this latter part of the verse containes the caution that the receiving of the Sacrament is to be performed withall it ministers unto us these things to be considered of First the caution it selfe namely the shewing forth of the LORDS death wherein wee shewed you what it was that was to be remembred the death of the Lord Iesus Christ and also the manner of the remembrance of it by a shewing forth or by a setting forth by a lively or a sensible expressing of it Secondly it doth commend unto us the frequenting of this caution that the death of the Lord Iesus Christ must be often remēbred for though that particle often bee onely named in the former part of the verse yet by all common understanding it is also to be understood in the latter part of the verse As often as ye doe receive the Sacrament so often yee remember the Lords death Thirdly and lastly here is the continuance of this caution the continuance of this duty take it so how long is it to continue why till he come so long as the world standeth till Iesus Christ shall come to judgement So then here we are now come to the last clause of all containing the continuance of this duty let this be done til he come till Christ come to judgement in which clause there be two things offered to our consideration the first is the continuance of this duty it selfe and that is directly and expresly affirmed ye shew forth the Lords death till he come That this duty must be continually and must never cease to continue in the Church so long as the world stands The second thing is covertly implyed yet plaine enough too if the words be well weighed and considered and that is the end or the reach that wee must ayme at in the performance of this duty namely the fitting and the preparing of us to the comming of the Lord Iesus Christ unto judgment for so the very same particle till is used in the very same sense In the 1 Cor. 15.25 where it is said that Christ must raigne till hee have put all his enemies under his feet till he have put all his enemies the meaning of it is this First that Christs reigning shall be continuall till the very end of the world Secondly and the end of Christs reigning is this the utter destruction of his enemies and the trampling of them under his feet so it is in this case Doe this duty till he come that is to say this duty must be continued till Christ come to judgement and the end and the reach that we must ayme at in the performance of this duty is that we be fitted and prepared for his comming We cannot understand this clause clearly and fully except we take it with these two explications the first is this that howsoever this duty is imposed by name upon the Corinthians onely yee shew the Lords death till he come yet notwithstanding it is proportionably implied to all the faithfull by succession from time to time to the end of the world for the Apostle knew very well that the Corinthians in themselves in their owne persons should not live till Christ should come to judgement and therefore it was impossible that they should keepe this commandement till he come but the Apostle imposeth upon the Corinthians this duty for their time that they must observe it so long as they live and likewise imposeth the same duty upon the succeeding Churches from age to age to the worlds end that they must observe this duty so too so that is the first explication the second explication is this that howsoever this clause be here expresly referred onely to the latter part of the verse to the caution to the remembrance of Christs death Ye remember Christs death till he come yet it is implyed and intended to belong also unto the former part of the verse to the action it selfe the receiving of the Sacrament of the Lords Supper For as that particle of frequenting the word often is used onely in the former part yet it extends it selfe in sense to the latter so this clause of continuing till hee come though it bee named onely in the latter part yet in sense it doth extend it selfe to the former part of the verse so that both the remembrance of the Lords death and also the observation of the Sacrament of the Lords Supper both these are to bee continued till Iesus Christ shall come to judgement for so the Apostle here expounding pounding our Saviours meaning in the words going before when he saith Doe this in remembrance of me he addes this rule of continuance doe
dayes that shall be that which is last established there is nothing comes after that these being the last dayes the Word and Sacraments are established in the time of the Gospell being the last change about the passages of the Church that ever shall come they shall never be altered but they shall continue to the end of the world Reason 4 A fourth reason is drawne from the necessity of the Church so long as the Church of God lives here upon earth wee have need of the helpe of this Sacrament to relieve our infirmities and our imperfections and to put us in mind of the death of Christ as the Scripture sheweth us plainly it doth not stand with the goodnesse of the Lord Iesus Christ to suffer his Church to lacke any thing that it standeth in such speciall need of for such a speciall duty therefore surely our Saviour will never suffer his Church to be destitute hereof but it shall continue with the Church for ever It is partly the Apostles reason 1 Cor. 13.9 10. in generall We know but in part we prophesie but in part but when that which is perfect is come then shall that which is imperfect be done away our knowledge now is imperfect all our graces are imperfect indeed if we could attaine to any perfection in this life then happely this sacrament might be taken from us but there is no perfection to be attained unto but so long as here wee live so long we shall continue in need of this helpe and therefore this helpe must be continued unto us so long as we live here In the 12. verse of that chapter Now saith he we behold in a mirrour or through a glasse darkly but then we shall behold face to face It is true indeed when perfection comes wee shall see perfectly we need no glasse but now so long as the Church is upon the face of the earth wee had need to looke upon Christ in a glasse Is not the sacrament a glasse wherein wee may behold Christ seeing then the Church still needeth such a glasse it doth not stand with the wisedome of Christ to suffer it to want any needfull helpe therefore during all the time of this our imperfection that is so long as we live here this Sacrament must continue Reason 5 A fist reason may be drawne from the vnity of the faith of the Church GOD hath but one Church all the faithfull from Christs first comming to his second comming they are but one flocke they have all but one and the same faith and they must all have the same Sacraments to be continued to them the whole reason is fetched from the Apostle in Ephes 4.5 where hee saith There is one Lord one faith one baptisme if the faith must continue one and the same then the Sacraments must continue one and the same one and the same faith must continue to the end of the world therefore one and the same Sacraments must continue to the worlds end Reason 6 The last reason is drawne from the vnchangeablenesse and from the absolute authority of the ordainer which is Iesus Christ himselfe Christ is the Lord of his Church he hath ordained this Sacrament and therefore it must be duely observed to the end of the world man must not alter that which God hath done the servant must not presume to controule that which the Lord and Master hath done and therefore none is to lay hands upon this Sacrament either to take it away to adde to it or to detract from it but duely to observe it as Christ himselfe hath established it and as none must alter that which God hath done so none can establish a better Sacrament then this is nay none can establish the like but Iesus Christ himselfe that which Christ will do in this case he hath done already and he is unchangeable he will not take away this and ordaine another and therfore this Sacrament is a perpetuall Sacrament of Christ to be observed by all the faithfull to the end of the world The uses of the doctrine are these Vse 1 The first use of this doctrine is this this serves for matter of reproofe first for those that doe neglect the use and the conscionable observation of this holy Sacrament a grievous fault among us either we come not at all or wee come very seldome or at least we doe net come with that care and that conscience to observe this commandement without spot and unrebukable to observe this holy ordināce of God with that zeale that devotion that God hath required at our hands Great is the negligence of many Ministers and many people in this case but neither of them shall be excused but if the blinde lead the blinde both shall fall into the ditch if the Minister beare with the negligence of the people if the people will beare with the negligence of the Minister and so this saving ordinance of Christ be not put in practice as it ought surely both shall be in danger of the horrible indignation of the Lord what a horrible indignity is this to God that hee shall be preparing his Table and calling us to this Table and providing a great many sweet dainties for us a matter that concernes us as much as our soules are worth and yet wee to turne our backes upon this Table as who should say we will have none of this how can the Lord take this at our hands In Luke 14.24 the King made a feast and sent forth his servants to call those that were bidden and they began to make excuses one said I have bought a farme and he must goe and see it another had bought five yoake of oxen and hee must goe proove them and another made an excuse that he had maried a wife and therefore he could not come what saith the great King in this case Well goe forth call in the poore those that lye under the hedges for I tell you that never a one of those that were bidden shall taste of my Supper Is it so have I so graciously provided for them and invited them and are they so carelesse in comming Well I will be eaven with thē I tell you that never a one of these shall hereafter taste of this Supper It would be as fearful a found as ever sounded in our eares if God should tell us by a voyce from heaven Well seeing you have neglected this saving ordinance of mine seeing ye have refused to come to this Supper of mine ye shall never be partakers of it in time to come and therefore take heed of this and let every one labour to reforme one and amend this negligence and let us hereafter come with zeale and true devotion come with godly desires and affections truly indeavouring to honour God in the use of his owne saving ordinance in that kinde as he hath institute it Secondly here is matter of reproofe for those that doe any manner of way alter any thing in the
Sacrament of the Lords Supper for seeing that it is thus set upright by Iesus Christ such a compleat ordinance of God wanting nothing therefore it is a grievous sinne for any that shall lay hands upon it to alter it or to adde any thing to it The Popish Church is guiltie highly of this sinne and of the wrath of God for it how many ceremonies have they defiled it withal as by the crosse namely which as it is in use in the popish Church is as abominable an Idoll as ever was erected amongst them It is in some use amongst us after the Sacrament of Baptisme but to us there is no Idolatry in it at all and howsoever it be free and farre from all Idolatry amongst us yet surely if it had crept within the Sacrament of Baptisme as it did creepe within the Sacrament of the Lords Supper I make no question but our State being religious and wise would have utterly cast it out from the one Sacrament aswell as from the other But I say they staine this Sacrament by admitting of the Crosse into the Lords Supper but that is not the worst they goe further they maime this blessed Sacrament they make this Communion but halfe a Communion they deprive the people of the cup let them have the bread and much good may it doe them but they shall have no wine but our Saviour saith Eate this bread and drinke this cup he gave them bread and wine to eate and to drinke and thus did he leave this ordinance to be observed by them now if the Papists shall come and deprive the people of one halfe of this Communion the servant sheweth himselfe to bee envious where the Lord hath shewed himselfe bountifull the Lord hath given them both kinds and the Papists give them but one Nay what will you say if they overthrow this Sacrament utterly surely they doe for they turne the nature of the Sacrament into the nature of a sacrifice for with them this sacrament is a sacrifice it is a Sacrament in the institution of our Saviour Christ but they will have it a propitiatory sacrifice for quicke and dead this is to overthrow the nature of the Sacrament they spoile it also with horrible Idolatry another way in that they keep it but in one kind that is in the bread and that very element of bread that Christ hath separated to holy use they have turned into a prophane and grosse Idoll they hold it verily to be a God and if this be not to overthrow the nature of the Sacrament I know not what is Vse 3 Another use is this here is matter of confirmation arising hence that is concerning the perpetuall visiblenesse of the Church upon the earth it shall be perpetually visible upon the earth so long as the world standeth where the Sacrament is to be administred there must needs be a visible Church the Sacrament is still in use and therefore the Church shall still continue visible The Papists doe us wrong when they charge us that we hold the Church is invisible or that at some time it is not visible at all true in some sense it is so and the Scripture speakes so and some of the Papists themselves doe speake as much but yet not in that sense as they charge us withall the Church is sometime so obscured and eclipsed that it is invisible that is to say that the world cannot see it and take publike notice of it but yet is it never so darkned but that one professor knowes another and they doe meet together though sometimes happely but two or three or a few in the use of Gods saving ordinances God never wants his Church in one place or another the gates of hell shall never prevaile against it Vse 4 A fourth use here is matter of instruction many instructions to many duties First this cals upon us that we should behold and consider and take to heart the wonderfull care and the provident love that the Lord Iesus Christ hath over his Church that doth not content himselfe to furnish his Church with sufficient spirituall maintenance and food so long as hee liveth here himselfe but takes order for it whilest hee is here that the Church should be maintained and should have as good a portion after his death as it did enjoy in his life time as if so bee our Saviour should say and thus resolve with himselfe Nay though I my selfe die yet my love and my care to my poore Church that shall never die but so long as the world standeth so long shall my Word and Sacramēts and saving ordinances be made good for all saving purposes to my chosen people a loving and a carefull husband will not onely maintaine his wife whilest he lives with her but he will doe the best hee can to leave somewhat to maintaine her when he is absent when he is dead and gone the Church is the Spouse of Christ and Christ is her loving husband loving it most dearly most tenderly and most affectionately and therefore hee hath not onely provided meanes of maintenance for the time hee lives here upon earth but now also that hee is absent that he is dead and gone from them still their maintenance that continues He is a faithlesse hous-keeper that provides onely for his family so long as hee is with them and lets them sterve or shift for themselves when he is gone he is worse then an Infidell as the Apostle speakes that provides not for his family but our Saviour is more faithfull then so he provided bountifully for his Church and family whilest hee was here among them upon earth and now that hee is gone from earth to heaven from among them yet still hee leaveth them the same liberall portion to nourish and cherish their soules as they had before Christ would have us take notice of this his great care and love towards us Mark 13.13 The Sonne of man is like unto a man going into a strange Countrey leaveth his house c. So Christ left his house that is his Church for a time that is in regard of his bodily presence but he never left it in regard of his gracious providence but hee gives authority to his servants and leaves to every man his worke and commands the porter to watch see here how the Lord before he departed tooke order for the welfare of his Church and people that it might be as well with them after he was gone as it was before Iohn 14. c. 16 17 18 vers I will pray the Father saith our Saviour and he shall give you another Comforter that hee may abide with you for ever even the Spirit of truth whom the world hath not knowne and so he proceedeth and saith I will not leave you comfortlesse The Apostles they were much daunted and dismayed in themselves when they heard that our Saviour would goe from them alas what shall become of us when the shepheard is smitten the sheepe will soone bee
scattered our Saviour would not have them discouraged and therefore he saith Well bee of good comfort when I am gone I will pray to the Father and he shall give you another Comforter and bee shall dwell with you for ever though I be gone from you yet he shall not What Comforter is that why the Spirit of Truth that is in you and dwells in you and is among you and so hee proceedeth and saith I will not leave you comfortlesse that is Orphans or fatherlesse children though you poore soules thinke when I am gone you shall bee like childrē without a father yet be of good comfort I will not leave you comfortlesse I will provide you as good a father as my selfe I will send you the Spirit of truth to comfort you and hee shall doe you as much good as if I were present with you The Apostles and the Disciples of Christ when Christ was present here they had the Word and Sacraments and Christ his bodily presence with them the Churches after our Saviours time they had the same Word and Sacraments and though they had not his bodily presence yet they had the Spirit of Christ who was as willing and ready and as able to do as much for them as ever Christ did and therefore is not the estate of the Church as good now in every respect as before it was so it was then so it is now and so it shall continue to the worlds end Another duty that here we are instructed in is this it should stirre us up the more to thankesgiving that we should give thanks to God that hee hath ordained this comfortable meanes of our salvation stil to continue to the end of the world More generally it teacheth us that we should be thankfull to God for the whole Church living upon the face of the earth that they and we being respited to live in these last daies these perillous times as the Apostle calls them 2 Tim. 2.3 vers and these sinfull dayes as our Saviour foretold when iniquitie shall abound and the love of many shall waxe cold yet the Lord Iesus Christ hath beene pleased to afford us his owne saving ordinances the same helps and means to keepe us in the right way and to build us up to the Kingdome of God to us I say that live in this Iron age of the world that the Apostles had and did enjoy in the Golden age of Christ himselfe It is not the prophanation of this Sacrament by our forefathers nor the abuse of it by our selves It is not the cry of the sinnes of the world for this sixteene hundred yeares it is not any one of these nor all these that have or ever shall or can deprive the Church of God of this grace and mercy surely if it could long ere now bad this gracious light beene extinguished and taken from us but blessed be God that hath and daily doth stop his eares against the cryes of our sinnes and still though our sinnes cry for vengeance yet the Lord is pleased to continue these comfortable and saving ordinances unto us these heavenly helps of our salvation as Isaac said concerning Iacob Iacob have I blessed and he shall be blessed Such is Christ his resolution touching his Church the Church hath beene blessed and she shall be blessed it hath my Word and Sacraments and shall have my Word and Sacraments continued to them to the end of the world no prophane Esau shall ever get it from them Secondly and more particularly it should stir us up that live here in this Land in this City and in this congregation to more thankfulnesse that it hath pleased the Lord to admit us to be members of this Church and so to admit us to participate in this Sacrament we have it and we have free accesse unto it through Gods mercy and we have it duely observed among us and rightly administred unto us without any grosse corruption or any materiall change from our Saviours owne originall institution a blessing and a mercy that many of Gods people in many places of the world would purchase with the losse of all their goods and the hazard of their lives too if so they might procure it but blessed be God we have it and doe injoy it with much peace and with a full hand let us take notice of this great mercy of God to us and let us acknowledge this mercy of God and esteeme of it and that highly and let us give unto GOD the due honour and praise that belongs to him for the same The last duty that here we are instructed unto is this Is it so that God hath appointed this Sacramēt to continue to the end of the world why then every one of us should labour and doe the best we can to the uttermost of our power for the continuance of it and for the continuance of the rest of Gods saving ordinances to the worlds end and not to say onely Let there bee peace in our dayes and let the Gospell flourish in our daies let us have accesse to the sacrament while we live but to labour that the people of God that shall live in time to come to the end of the world may have them and injoy them as well as we But you will say we can but looke to it for our time how can wee doe it for the time to come I answer whilest we live here and while wee have these things let us highly esteeme of them and reverently embrace them and make a conscionable use of them This is one meanes whereby we shall procure men to love them and may procure from the Lord the continuance of these his ordinances to our posterity Secondly let us not onely so doe but labour to countenance these things to plead for them to fight for them and to strive for them to the utmost of our power Thirdly and not onely so but let us call upon others that live among us to come to the house of God and to make use of his saving ordinances Let us not be such graceless wretches as to suffer others to neglect such a gracious salvation as the Lord tenders unto them let us charge them that they charge their posterity to doe the like Fourthly we must yet goe further and walke worthy of them worthie of those saving ordinances of God if we have the light let us walke as children of the light if we have the Gospell let us walke worthy of the Gospell if we have the Word and Sacraments let us shew forth the fruit and power of them Revel 2.5 Repent and doe thy first workes or else I will come against thee and remove thy candlesticke I it is just with God to remove the candlesticke from a place if the people there doe not labour to walke worthy of their light and shew forth the power of it in their lives and conversations yet further we must not onely doe this but also as much as in us lyeth doe
should say there to stay but so to meditate upon it as that we should have a piercing eye to looke upon him for his second comming wherein he shall appeare to salvation The reasons of the doctrine are these marke the doctrine the receiving of the sacrament of the Lords supper the effectuall meditating of Christs death and consequently all other exercises of Religion all other meanes of grace both inward and outward they are serviceable helps and meanes whereby the faithfull are fitted and prepared to the comming of the Lord Iesus Christ to judgement Reason 1 The first Reason is this the visible and the militant Church here upon earth is as it were a nursery for the kingdome of heaven and this is one chiefe reason why the Scripture doth so oftentimes call the visible Church the kingdome of heaven in the 13 of Matthew divers times the visible Church is called the kingdome of heaven because that in the visible Church Gods little ones they are hatched up in the time of their infancy in the time of their nonage to that inheritance in the kingdome of heaven which God hath appointed us to be heyres unto in and with Iesus Christ the Church is the nursery of the kingdome of heaven why now consider all that is done by the parents or by nurses in nursing and in bringing up their children al that is done by thē it is not done so much unto them in regard of the maintenance of their childhood I say not for their childhood it selfe but it is done to us in this respect that thereby we might be fitted to riper yeares to our better strength to our manly age that so we may be able for such employments and offices in the Church or Common-wealth as wee shall be called unto this is their reach and ayme that we may come to be men and beare office in Church and Common-wealth So it is likewise in this case the visible Church it is the nursery for the kingdome of heaven here Gods little children they are nursed and brought up here we suck the milke of the Word here we are washed and clensed with the water of Baptisme here we feed upon bread and wine in the Sacrament of the Lords Supper and so upon the body and blood of Iesus Christ here we grow in grace here we are ingraffed into Iesus Christ here we beleeve here we love here we hope here we watch here we pray here we lead a godly life here we endure temptation here we suffer fatherly chastisements and afflictions that our heavenly Father layeth upon us all this is done not so much for the maintenance of our present spirituall estate but principally and specially that by all these meanes wee may be forwarded and fitted for what for the obtaining and enjoying of a better life in a better world for the comming of the Lord Iesus Christ to judgment which is the reach and the end of all this Eph. 4.11 12. God hath givē gifts some to be Apostles some Prophets some Euangelists some Pastors and some Teachers what to do for the gathering together of the Saints for the worke of the Ministery till when till we all meet together in a perfect man the fulnesse of the age of Iesus Christ God bestowes upon his Church Ministers God bestowes gifts upon his Ministers and he puts it into the hearts of his children that they should make use of his Ministery and of these good gifts that he hath bestowed upon them to what end to hatch them up to heaven till wee all meet together in a perfect man howsoever some doe expound it concerning this present life yet because there is mention made of the state of perfection which cannot be attained in this life and because it is there said till wee all meet together which cannot be fulfilled but at the day of judgement therefore I take the circumstances of the text to be plaine that it is to be extended to that day so then you see the Church being the nursery for the Kingdome of heaven all that is done in the Church the Word and the sacraments and all good duties are so many helps and meanes to further and to fit us to Gods Kindgdome Reason 2 A second reason is this the second coming of Christ and the state that then we shall bee raised up unto that is the finall end and the finall accomplishment of all the good that is done in this life and the good things that wee doe in this life they are as so many meanes tending to that end now we doe know in every course that the middle actions doe alwaies make an introduction to the last end and therefore the second comming of Christ being the perfection and end of all precedent actions in religion the Word and the Sacraments and all the good duties that wee performe are serviceable helps and meanes and instruments for the bringing in of that last action which is the principall of all the rest receiving the end of your faith saith the Apostle even the salvation of your soules 1 Pet. 1.9 The salvation of our soules there is the end that is the upshot of our faith and consequently of all our good duties Now when is this salvation bestowed upon us never before the second comming of Christ Heb. 9.28 He shall appeare the second time saith the Apostle unto salvation Hee hath satisfied for our sinnes and so hath made way for our salvation already but the bestowing of it upon us is reserved and respited till his second comming In the way that we goe in any journey every step and every foot that wee goe maketh us so much neerer to our journeyes end if wee goe on in the right way Is not Religion the way is not the end eternall life Our Saviour makes it so Matth. 7.14 Strive to enter in at the narrow gate c. he maketh religion the way and eternall life the end of this way and journey Now then if every step and foot bring us neerer to the end of our journey then every good duty that is done in religion brings us neerer to eternall life In a mariage before the mariage is performed are there not suings is there not wooings is there not a contract a trimming and a decking up of the Bride Why to what end is all this why it is all for the mariage day that she may bee a pleasing spouse to her husband and that shee may be fitted every way for the wedding Is not the comming of Iesus Christ our mariage day when the mariage shall be fully accomplished betweene him and all the faithfull when we shall be perfectly handfasted to Christ for ever it is so called in the Rev. 19.7 and there it is said This is the day of the mariage and the Bride hath trimmed up her selfe that is as who should say all that ever Gods children doe in the life of grace while they are here it is as the trimming and the fitting up of
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