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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77504	The mystical brasen serpent: with the magnetical vertue thereof. or, Christ exalted upon the cross, with the blessed end and fruit of that his exaltation, in drawing the elect world to himself, to believe on Him, and to be saved by Him. In two treatises, from John 3. 14, 15. 12. 32. Whereunto is added A treatise of the saints joint-membership each with other. As they were delivered to the Church of God at Great Yarmouth, by John Brinsley, minister of the gospel, and preacher to that incorporation. Imprimatur, Edm. Calamy. July 30. 1652.	Brinsley, John, 1600-1665.	1653 (1653)	Wing B4719; Thomason E1249_1; ESTC R208891	155,986	284

took not upon him the nature of Angels saith the Apostle but the seed of Abraham And so was he made the Son of Abraham the Son of David the Son of Man Here is the truth of his humane nature 2. The Meannesse of his condition 2. The meanness of his condition Thus the phrase is sometime used in Scripture carrying a Tapeinôsis with it The Son of Man that is mean man miserable man Man that is a worme and the Son of man that is a worm saith Bildad in Job chap. 25. Job 25.6 Lord what is man saith the Psalmist that thou art mindfull of him Psal 8.4 Isa 51.12 or the Son of Man that thou regardest him Poor man base man So our Translation renders that of the Psalmist Psal 49.2 Both Low and high rich and poor together And so again Psal 62 9. Surely men of low degree are vanity and men of high degree are a lie In both places the Originall hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beni Adam Filii Hominis The Sons of man that is as the Septuagint renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Earth-born As the Latines were wont to call ignoble persons H. Grot. Annot. in Mat. 8.20 Terrae filios Sons of the earth so here Filii Adam Sons of earthie man base man opposed there to Beni Ish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Filii viri The sons of noble man The phrase there imports meanness of condition And so it doth in those places forenamed where this stile is given to Ezekiel and Daniel The Angel calls them Sons of Man to humble them by puting them in mind of their frail condition And in a like sense our Saviour applyeth it to himselfe importing his state of humiliation and abasement upon earth wherein he subjected himselfe to a meane and vulgar condition Being God blessed for ever and the Lord of all he emptied himselfe so the Originall hath it Phil. 2.7 Phil. 2.7 Descripsit hāc voce Christus suam illam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de quae agitur Phil. 2.7 H. Grot. ibid. Quasi ex Omni Seipsum ad Nihil redegit Bez. Annot. Gr. Mat. 8.20 Nec aliud est hic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quàm apud Isaram cap. 53.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 H. Grot. Annot. in Matt. 8.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sese inanivit he evacuated himself made himselfe of no reputation saith our Translation devesting himselfe of his robes of Majesty and glory he brought himselfe as it were from all things to nothing And took upon him the form of a servant subjected himself to a servile mean condition so as not to be the owner of any thing And in this regard he calls himselfe the Son of man The Son of man hath not where to lay his head the phrase sounding as much as that of the Prophet Isaiah Isai 53.3 Contemptus abjectissimus virorum as Junius renders it a man despised and rejected of men 3. These reasons of the phrase are generall There is a third which is more peculiar to the Text Christ here stileth himselfe the Son of Man 3. The Nature which suffered shewing in what nature he was to bee lifted up to be crucifyed viz. in his humane nature Not as the Son of God but as the son of Man True indeed by reason of the union of the two Natures in one Person and by a communication of properties as Divines call it the Death and Passion of Christ is attributed to the whole Person which is denominated sometimes from one nature sometimes from another And thence it is the Apostle saith That Acts 20.28 God purchased the Church with his own blood that is that person who was truly God as well as man 1 Cor. 2.8 he shed his blood which he did not as God but as man Whole Christ was lift up suffered died but it was according to his humane Nature So St. Peter explaineth it 1 Pet. 3.18 Christ was put to death in the flesh So again Chap. 4.1 Christ suffered in the flesh that is in or according to his humane Nature As for the Godhead it was immortal impassible it could neither die nor suffer It was the Manhood that was the proper and immediate subject of this Passion And therefore saith our Saviour The Son of Man must be lift up The Type resembling the Truth the Brasen Serpent Christ in To dwell no longer upon the Phrase Come we now to bring these two together the Type and the Truth the Serpent and the Son of Man and see how the one resembles and answers to the other These Resemblances are many But I shall not take up every particular I shall onely reflect upon those few which I named already Beginning with 1. The Matter Isai 45.2 1. The Matter of the Serpent It was Brass Brass a strong and durable mettal enduring both the Hammer and the Fire a fit Emblem of strength Whence it is that strong impediments are called Gates of Brass Psal 107.16 And an imprignable strength is called a Wall of Brass Jer. 1.18 and Chap. 15.20 Dr. Taylour Christ revealed p. 308. Isai 9.6 And herein some observe a fit resemblance of Christ who was the Lord strong and mighty as he is called Psal 24.8 strong to stand against all the powers of Hell A brasen wall mighty to deliver his people Mighty to subdue and destroy his enemies And thence described by his feet of Brass Revel 2.15 Able to tread under foot all adverse power Mighty to suffer and undergo what ever the Justice of God should inflict The humame Nature of Christ in it self was weak but being supported by the power of the Godhead dwelling in it it was mightily enabled for the enduring of what ever sufferings Hereby the flesh of Christ became as Brass It was Jobs speech of himself Is my strength the strength of stones or is my flesh of Brass Job 6. Job 6.12 Truly such was the flesh of Christ in his sufferings made able to undergo that which all the men and Angels in the world must needs have sunk under 2. For the form or fashion 2. The Form It was a Serpent such in appearance not in truth having the shape of a Serpent but neither the sting nor poyson And herein again fitly representing this Son of man Heb. 4.15 who was a man like unto us in all things sin onely excepted Herein two particulars 1. Christ was like unto us To us Men Christ like unto us men He was made in the likeness of men saith the Apostle 2 Phil. Phil. 2.7 that is of us meer men I of us sinful men Rom. 8.3 God sending his Son in the likeness of sinful flesh Rom. 8. Even as that Brasen serpent carried the likeness of other poysonous and venomous Serpents so did Christ carry the similitude of sinful flesh being a sinner both by Reputation and Imputation In common repute a sinner a great sinner We know that this

Grace about it But by reaching forth unto them something that shall be equivalent as he did a sufficiency of Grace to Paul I hasten Ibid. 4. By whom appointed 4. The fourth particular is by whom was this remedy appointed The Text tells us that Moses set up this Brasen Serpent A president for the Ministers of the Gospel who in their ministrations ought to make it their work to advance and lift up Jesus Christ as Moses did this Serpent But what did he do it of his own head Not so but by a Divine direction Numb 21.8 It was God himself that found out this way and means of cure it was hee that directed Moses how to make it and how to use it Observ God saves by his own means Observ God will save only by his own means He will blesse all and only his own Institutions As for humane inventions how specious how plausible soever yet they have no assurance of a blessing from God Had Moses made and erected this Serpent of his owne head as Aaron and the people did their Golden Calf it might have proved to them as that did a snare but not a remedy pernicious but no wayes profitable What ever vertue this Brasen Serpent had it had it from a Divine Institution August de Mirabil Scripturae lib. 1. cap. 33. Non in Serpente sed in Domini imperio salus continebatur saith Augustine upon it The healing vertue was not in the Serpent it self but in the commanding power of God It was not the Serpent but the word so saith the Psalmist Psal 107 Psal 107.20 He sent forth his word and healed them His word Verbum Jussionis Promissionis saith Musculus Muscul in Text. his word of Command and his word of Promise This Word it was that made this an effectuall means for the healing of their Bodies And the same word it is that maketh the Sacraments of the New Testament to be effectuall means for the conveying of Spirituall good to the Souls of Beleevers It is not in the outward Elements nor yet in the hand that reacheth them forth It is not in the Water in Baptism It is not in the Bread and Wine in the Eucharist which being in themselves but common water and common Bread and Wine what can they do to the washing nourishing refreshing of the Soul or what vertue can the Minister infuse into them No it is the Word the word of Divine Institution the word of Command the word of Promise that maketh these effectuall to such ends and purposes which otherwise have no more power and vertue in themselves then the Brasen Serpent had which Moses lift up in the wildernesse 5. There is the fifth particular 5. The use of it How this Brasen Serpent was used by Moses It was only to be lifted up set upon a Pole or Pearch lifted up on high 6. And to what end must it so be lifted up 6. The end of it Why that all Israel might see it specially that those who felt themselves stung with those fiery Serpents might look up unto it 7. 7. Benefit by it And what benefit had they by thus looking upon it why thereby they were healed how mortally soever they were wounded The mysticall Brasen Serpent Jesus Christ Thus I have briefly touched upon the most materiall particulars observable in the Type To follow this shadow no further Come we now to look upon the truth of this Type which is Jesus Christ the truth of all those Types and Ceremonies under the Law I am the truth John 14. 1 Cor. 10.4 John 14.6 the substance of all those shadowes Among other the true brasen Serpent So it followeth As Moses lift up the Serpent c. So must the Son of man be lifted up The Son of man The Son of man the phrase opened A stile or appellation given in the Scriptures sometimes in common indefinitely universally to all men all sorts of men all of those sorts All which being men descended from men by the way of naturall generation they are called the sons of men and every one the son of man Instances for both are obvious O yee sons of men saith the Psalmist Psal 4. Psal 4.2 God is not as man saith Balaam that he should lye neither the son of man that he should repent Numb 23. Numb 23.19 Blessed is the man that doth this and the son of man that layeth hold on it saith the Prophet Isai cap. 56. Isai 56.2 The son of man that is every man of what quality or condition soever Sometimes it is more peculiarly appropriated to some one particular person So we find it given as I remember onely to three viz. to Ezekiel Daniel Christ To Ezekiel it is given by God himselfe speaking to him in the second Person Son of man stand upon thy feet Ezek. 2.1 Ezek. 2. ver 1.3 6. c. And so frequently in most Chapters of this Prophesie In like manner it is given to Daniel by the Angel Gabriel Dan. 8. Dan. 8.17 Vnderstand O son of man To Christ it is given in the Old Testament by Daniel who tels us how in his vision he beheld one like the son of man Dan. 7. Dan. 7.13 And as some conceive it by Asaph Psal 80. Psal 80.17 Let thy hand be upon the man of thy right hand Chald. Paraph. Basil Muscul Ainsworth Junius and the son of man whom thou madest strong for thy selfe The Son of man that is the Messia who is before called the Branch ver 16. even that Branch that grew out of the Stem of Jesse Isai 11.1 My servant the Branch Zach. 3.8 Behold the man whose name is the Branch Zach. 6.12 even he is there called the son of man In the New Testament it is given to him only by himselfe speaking of himself in the third Person The son of man hath not where to lay his head Mat. 8.20 The son of men is come to save that which was lost Mat. 18.11 The son of man must be lifted up saith the Text. Quest Quest Why given to Christ But why is this appellation thus frequently given unto Christ Ans Answ To import Many answers are returned some of them more witty then weighty I shall onely single out three of them The two former more generall the other more particularly appliable to the Text Christ appropriates this stile to himselfe to import principally these two things 1. His Nature 2. His condition the truth of the one the meannesse of the other 1. His Nature 1. His Nature The truth of his humane nature To shew that he was truly man though not descended from man by that ordinary way of naturall generation yet a true man having a true humane soul a true humane body The Son of God made the Son of Man by taking the nature of man into personall union with his Godhead Heb. 2.16 He

where ever the Gospel is preached God's Ministers they are his Standard-bearers and their work is to lift up Christ for indeed what is the Gospel but a Doctrine concerning Christ concerning his one Person two Natures three Offices his Obedience Merits Benefits In all holding forth Christ that the people might behold look up to him beleeve on him Thus is Christ there lifted up A truth and a usefull one which I will not wholly exclude out of the Text. The first sense proper to the Text. But the stream of other Expositors Ancient and Modern and that for ought I know with one consent carry the sense another way understanding the phrase in the first sense of the Death and Passion of Christ There was the Son of Man lift up and that in a literall sense lift up upon the Crosse and of this I conceive our Saviour here to speak In this sense we find this phrase used by himselfe in two other places of this Gospel Joh. 8.28 and 12.32 in the former place he tells the Jewes When you have lifted up the Son of Man then you shall know that I am hee Now how did they lift him up Why by crucifying him lifting him up upon the Crosse The later Text is expresse and full And I saith our Saviour if I be lifted up from the earth will draw all men after me Lifted up how why the next verse explains it This spake he saith the Evangelist signifying what death he should die Thus the people there understood him as appears by the 34. verse of that Chapter and I see no reason why we should not so understand him here in the Text as under this phrase notifying to Nichodemus and us both his owne death and the Manner of his Death Quest But here the Question may be why our Saviour should here make use of this dark and covert expression Quest Why our Saviour here maketh use of this expression why doth he not rather in plain and simple termes say So must the Son of Man be crucifyed but he must bee lifted up Ans Answ Not to insist upon what some collect from it though true and usefull 1. Our Saviour calleth his Death a lifting up because say they it was the way to his Exaltation 1. The Cross the way to his Exaltation He shall drink of the Brook in the way saith the Psalmist therefore shall he lift up the head Psal 110. Psal 110. last which some understand of the bitter Cup of the Passion making way to his glorious Exaltation Ought not Christ to have suffered these things and to enter into his glory Luk. 24. Luke 24.26 He humbled himself c. Therefore God highly exalted him lifted him up Phil. 2. Phil. 2.8 9. His Humilintion was the way to his Exaltation 2. Nay more It was to him an Exaltation 2. The Crosse it self an Exaltation Christ in his death however he seemed to be depressed humbled yet he was even then exalted in as much as therein he triumphed over his and his Churches enemies overcoming even there where he seemed to be overcome Overcoming Death by dying Sin Satan Hell by suffering yeelding Even there in his Passion upon the Cross he spoyled Principalities and Powers Colos 2.15 triumphing over them as the Apostle hath it In it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. in his Passion upon the Crosse which was to him as a Chariot of Triumph Never did Conqueror triumph so gloriously in his Chariot as Christ upon his Crosse And in this regard the Death and Passion of Christ might here be called an Exaltation a lifting up 3 The phrase alluding to the Type the Brasen Serpent which was 3 But to let both these passe It is enough our Saviour here maketh use of this phrase being led to it by the Type which not onely shadowed out his Death but the manner or kind of his death and that most clearly and lively as I might show you in some particulars 1 The Brasen Serpent was lift up above the Earth 1 Lift up above the earth so was Christ in his death he was lift up from the earth as himselfe phraseth it Joh. 12.32 2 The Brasen Serpent was set upon a Pole 2 Upon a pole or perch and thus was Jesus Christ lift up upon the Tree He bare our sins saith Saint Peter 1 Pet. 2.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Apol. 2. in his own body upon the Tree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super lignum illud upon that wood the wood of the Crosse The one typifying the other 3 The Brasen Serpent was lift up in the wildernesse 3. In the Wildernesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In loco vasto pleno veneni in quo figura mundi Christi temporibus corruptissimi H. Grot. ad loc so saith the Text in a waste and solitary place full of venome and poyson and such saith Grotius was the world nay the Church in the time of Christ marvellously corrupted and impoysoned with all kind of Error and Superstition 4 The Brasen Serpent was so lifted up as that all the Camp of Israel might see it and to that end set up in the midst of the Camp 4. In the midst of the Camp that they might behold it from all quarters Thus was Christ lift up as it were in the midst of the world that the Elect of God in all ages in all places of the world might look up unto him 5 And lastly The Brasen Serpent was lift up that whoever beheld it might be healed 5. For a healing medicine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simili effectu Grot. how mortally soever he was stung And to the same end was Christ lift up that whosoever looketh up to him by faith might be saved as the verse following explains the resemblance betwixt these two Thus was the Brasen Serpent lift up Christ lift up after the like manner and so was the Son of man lift up The death of Christ necessary And it was requisite he should be so so saith the Text So must the son of man be lifted up Must So our Saviour often layeth it down inculcating upon his Disciples the necessity of his death Matth. 16.21 From that time began Jesus to shew unto his Disciples how that he must go up to Jerusalem and suffer many things c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 24.26 Ought not Christ to have suffered these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oportet exaltari He must bee lift up The death of Christ was not a thing casual accidental much lesse needlesse no it was both needfull and necessary In a threefold respect Necessary How What in respect of Christ himself no. In him it was a free and voluntary act Phil. 2. 8. He humbled himselfe and became obedient to the death even the death of the crosse How then Why necessary in a threefold respect 1 In respect of

Deprived of life that life which the Text speaketh of viz. Eternall life which is begun in Grace perfected in Glory of this life are all men naturally deprived Being destitute of the Life of Grace so saith S. Paul of the Gentiles before conversion Eph. 4 18. They were alienated estranged from the life of God That life whereby God liveth in his Saints the life of grace they were strangers to it they knew not what it meant destitute of this Spirituall life and shut out from the life of glory Rom. 3.23 All have sinned saith S. Paul speaking of the universality of man-kind and are deprived of the glory of God They come short of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deficiuntur they are cast behind A Metaphor saith Beza taken from runners in a Race Beza Gr. Ann. who through naturall weaknesse or by a fall or some like impediment are so far cast behind as that it is not possible they should ever fetch it up again so as to win the prize So fareth it with all men naturally through the fall of Adam in whose loyns then they were and through their own naturall weaknesse thereby contracted they are so far cast behind that do what they can improve the power of nature to the uttermost they can never of themselves come up to the goal so as to win the prize never attain eternal life All deprived of life And 2. All subjected unto death 2. Subjected unto death Gen. 3.17 and that by vertue of that first threatning The day thou eatest thereof thou shalt die the death Gen. 3. All subjected to a threefold death Temporall Spirituall and Eternall Temporall of the Body Spirituall of the Soul Eternall both of Soul and Body Being all inevitably subject to the first lying under the power of the second and under the sentence of the third Having their Bodies mortall their Souls dead Dead in trespasses and sins Eph. 2.1 Souls and Bodies bound over unto Eternall death which consisteth in an eternall separation from the presence of God in whose presence is life an eternall confinement to that place and state of torment prepared for the divel and his angels all which if need were might be made good in particulars And herein is the forlorn perishing state and condition of all men by nature that it is so it cannot be denyed But how cometh it to be so See the ground and cause of it in the Type This hath the Serpent done Reas This hath the Serpent done The Israelites being stung or bitten by those fiery serpents though both strong and healthfull before they were now but dead men carrying death in their bosomes and so fareth it with the sons of men however created in a blessed state and condition in a healthfull constitution as I may say with a posse non mori a possibility of being immortall yet upon the stinging of the serpent the old serpent fastning his sting in Adam through him transfusing his poyson the deadly poyson of sin to all his posterity hereby they are become so wretched so miserable all dead men in a perishing condition so the Apostle layeth it down clearly and plainly in that knowne Text Rom. 5.12 As by one man sin entred into the world and death by sin so death passed upon all for that all have sinned Mark it Here is the head and spring of all that evill of sin and misery which hath broken in upon mankind Adam sinned and sinning died being thereupon subjected to that threefold death Now Adam thus dying and perishing all his posterity perished in him and with him even as it is with a tree the Root dying all the Branches die in it and with it So standeth the case betwixt Adam and his posterity Adam was the common Root of mankind all others of the sons of men were in him Tanquam in radice as Branches in the Root and so consequently he dying they all die in him and with him Thus briefly you see both the truth of this first Conclusion and the ground of it As briefly bring we it home by way of Application and so passe to the other Conclusions which are here more expresly layd down in the Text. 1. By way of Conviction Vse 1. Conviction See this to be our state Is this the state of all men by nature Be we then convinced that this is our estate in particular An easie matter it is to beleeve confesse and acknowledge this truth in the gross in the generall that all men by nature are in a perishing state lost men and women children of perdition to bring it home to a mans selfe in particular to be convinced and made sensible that this is my estate thy estate here is a difficulty a thing which few do or endeavour to do and hence it is that men being in the state of nature are so little or nothing affected with the dangerousnesse of that condition They can lie and continue in that estate wherein they were born and yet never be troubled at it never affected with it What is the reason hereof Why they look upon this truth only in the grosse in the generall notion of it Now Generalities doe not affect Genera nec agunt nec patiuntur Certainly were men but once throughly convinced and perswaded that this is their estate in particular they would not so quietly and contentedly sit downe in it they would never be at rest untill they have got some evidence some assurance unto their own souls that they are gotten out of that estate brought out of this state of nature into a state of grace And therefore in the fear of God as many of you as were never yet throughly convinced of the truth hereof now let it into your souls and do not suffer vain thoughts to lodge within you as viz. that you shall do as well as others so you may and yet be miserable enough or that whatever become of others yet it shall go well with you what saith our Saviour to the Jews flattering themselves with the like thoughts viz. That however the judgements of God might light upon others yet they should escape Not so saith he Except ye repent Luke 13.3 ye shall all likewise perish Let it be spoken to every secure sinner that stands before me this day that lieth sleeping in his naturall state and condition flattering himselfe with a selfe conceited apprehension that he is not as some others as the Pharisee said of himself no Swearer no Drunkard no profane no scandalous person and hereupon speaks peace to his own soul promising to himself immunity from that wrath of God which shall fall upon others I tell you nay but except ye repent except ye be renewed changed brought out of that estate of nature and brought home unto God by Christ ye shall likewise perish Your estate being for the present that estate wherein you were born it is a perishing state a state of perdition so as living

generally for all to whom God hath given any competent portion of this worlds goods they who of their superfluity cannot yet even out of their penurie are to cast in their Mite into the Churches Treasury But more especially for rich men Charge them that be rich in this world that they do good that they be rich in good works ready to distribute willing to communicate so Paul directs Timothy 1 Tim. 6.17 18. Thus are Christians to bee communicative to all whose pressing necessities call for it as God inables them reaching forth somewhat to their reliefe This the Preacher calls casting of bread upon the waters Eccles 11.1 But specially to Saints As we have opportunity let us do good unto all men specially to them who are of the houshold of faith Gal. 6.10 Such as through the communion of faith are made true members of the mysticall Body and so joint-members with their brethren these challenge a larger share in the Christians liberality And I might add amongst them such as under a practical Church-Relation ought to be looked upon by the members of that Society in the first place It is in Churches as in Families where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Domesticks are first to be provided for But I am drawing to a conclusion 3. Communicate Tables 3. Tables So did the Primitive Christians of whom we read Acts 2.46 That they brake bread from house to house which I understand not of a Sacramentall for that was mentioned before as I shall shew you anon but a Civill Communion So the Syriack explaines it as our new Annotation taketh notice Domi frangebant portionem they invited each other home and eat together The like is not only lawfull but laudable for Christians to do so as it be in a sober and moderate way sutable to their condition As for profuse and lavish feasting I have no warrant for it In such wayes mens tables become snares both to themselves and others and that more wayes then one snares to their estates snares to their bodies and snares to their soules exhausting the first surfetting and distempering the second destroying the third And therefore if Christians upon speciall occasions do make more liberall and bountifull provisions which I dare not in some cases prohibit let them do it with fear St Jude sets it as a brand upon some in his time These are spots in your feasts of charity when they feast with you feeding themselves without fear Jude 11. Even those sacred feasts those love-feasts which were annexed to the Sacrament of the Lords Supper and intended for maintaining the Communion of Saints even they became a snare to some they became occasions of sinfull inconveniences whereupon they were justly left off in after times How much more may other feasting do the like where there is no such bridle upon the appetites of men as there was But sober moderate feasting this becometh Christians Such were those Primitive meetings which the Greek Scholiaes how solidly I will not say collect from that phrase of breaking of bread they were frugall and sober such feasts best become Christians To which according to our Saviours direction they are to invite not only their richer friends but also their poorer brethren as you have it Luke 14 12 13 14. Here is the Christians civil Communion 2. Religious Communion But there is another Communion which is of an higher import And that is sacred Religious Communion which may be divided into Publick and Private 1. Publick 1. Publick Christians as joynt-members of the same Body are to have communion and fellowship in publick Ordinances as viz. in the Word Sacrament and Prayer You meet them altogether in that one verse Acts 2.42 where the Apostle speaking of the primitive believers members of the Church at Jerusalem he saith They continued stedfastly in the Apostles doctrine and fellowship and in breaking of bread and in prayers So he describeth their Church-Communion which was 1. In hearing the word 1. In hearing the word They continued in the Apostles doctrin that is in hearing them preach To which end they frequently repaired to the Temple as you have it ver 46. They continued with one accord daily in the Temple viz. to hear the word as occasion was offered And hearing the word together they had fellowship and communion in those two other Ordinances wherein Church-Communion may be conceived more properly and immediatly to consist viz. the Sacrament and Prayer Which are there brought in as some not amisse look upon them Vide Bezam Gr. Annot. as two species of that Genus So the vulgar Latine following the Syriack and some other copies expresseth it reading the words Et communicatione fractionis panis orationibus V. L. They continued in the Apostles doctrine and in the fellowship of breaking bread and in prayers 2. 2. Receiving the Sacrament Vide Bez. ad loc Gr. Annot. By the former of which I there understand the Sacrament of the Lords Supper so the Syriack there explains it rendring it fractione Eucharistiae the breaking of the Eucharist Which is there as also elsewhere though not often called Breaking of bread So called not properly from the Sacramentall action of breaking the bread in the Sacrament as I suppose it is vulgarly looked upon but rather with reference to their Love Feasts whereof the Sacrament was one and the principall part as Beza and Grotius observe Bez. Grot. in Act. 2.42 20.7 Thus did they having a respect to the language of the Hebrews who were wont to call their whole Diet by the name of bread they called those as other feasts by the name of breaking of bread And from thence it was translated to the Sacrament as being the chief part of those chiefest feasts upon which account by the way I conceive that that phrase being used in a civil as wel as in a sacred sense primarily in the former is not to be affected by us above others which we meet with in Scripture which as they are more common so do they more properly express and set forth the nature of that Sacrament Now herein to return from whence I have a little occasionally deviated those Primitive Christians had frequent Communion and so ought their successors to have frequently meeting together at the Lords Table participating in that Sacrament of the Supper which as it represents and sealeth up their union and communion with Christ so it mindeth them of that union and communion which they have and ought to have one with another In both which respects it is called by the Apostle in a language which I am sure cannot mis-become a Christians mouth The Communion 1 Cor. 10.16 3. And so thirdly in Prayer 3. Prayer Herein Christians are to joyne together in the publick Congregation Coimus ad Deum quasi manu factâ precationibus ambiamus Tertul. Apolog. surrounding and as it were beseeching the Throne of Grace by their