such time as Christ was formed and fashioned in the hearts of the Galathians and moreover that those very paines and trauel of the Apostle in that very spirituall child-birth were a meanes wherby Christ was so formed and framed in them for so the comparison doth necessarily inforce from a naturall mother we know a naturall mother hath continuall paines and throes ever and anon till the child bee ripe to the birth and brought forth into the world it continues with her all that time I and besides those paines and those throes of hers are a meanes whereby the childe is so made ripe to the birth brought forth into the world and so it was with Paul in his spirituall child-birth the paines that hee did beare in this his child-birth it is to be understood that they did continue with him till that worke was effected and moreover that they were a meanes whereby it was effected Another instance Phil. 1.6 I am confident that the Lord that hath begun this good worke will performe it till the day of the Lord there is the same particle in the very same sense the Apostles meaning is this that he is perswaded that as God had given them the light of his Gospel and wrought faith in them so he would give them the light of his Gospell hee would still teach them and keepe them in the faith till the day of the Lord Iesus Christ And moreover that by this teaching and keeping of them in the faith hee would make them fit and ready for the day of the Lord so much for the first point namely that this particle which here is spoken of till is so used in this same sense that we doe now speake of it elsewhere in Scripture Secondly we are to shew what inducement is there to proue that it is so used here why the circumstance of the text affords it clearly these words that I have here you fee they are added as a reason of the words that went before for so the inference is for as often as ye shall eate this bread and drinke this cup ye shew forth the Lords death till he come The words that went immediately before are the words of our Saviour Doe this in remembrance of me the Apostle gives the exposition of these words by way of a reason for as often as ye shal eate this bread and drink this cup ye shew forth the Lords death til he come and so the exposition of the Apostle makes our Saviours words and our Saviours meaning to bee cleare as if our Saviour should say Doe this in remembrance of me till I come or against I come as who should say see that yee doe duely observe this same Sacrament of the Lords Supper till I come see that yee doe duely and affectionatly meditate upon my death till I come that when I doe come then ye may bee fitted and ready for my comming ye may be prepared by these meanes to give me the better entertainment and I seeing your faithfulnesse and your constancy and readinesse in observing my ordinances and my directions so duely I may then when I doe come give you a comfortable portion Doe this in remembrance of me till I come or against I come that so you may bee fitted and prepared for my comming This is the very straine and reach or the Text we are to understand one thing further and that is this that howsoever this is here intended particularly of these two duties of the receiving of the Sacrament of the Lord and of the meditation of Christs death yet notwithstanding by way of proportion and by way of consequence the same is also to bee affirmed concerning all duties in religion whatsoever all other outward meanes yea all other meanes of grace whether outward or inward for they all must joyne together in one and the same finall end This being the finall end of these two duties to prepare us to the day of the Lord Iesus Christ except wee will make a disproportion in religious duties as if some of them should tend to one end and some to another we must consequently understand that all the duties of religion they tend to this end to fit us and prepare us to the comming of Iesus Christ unto judgement The grounds being thus laid the doctrine ariseth plaine Doe this till I come the Sacrament of the Lords Supper duely observed and the effectuall meditation of Christs death and consequently all other duties and exercises of religion and all other meanes of grace both inward and outward they are so many serviceable meanes and instruments and helps unto the faithfull whereby they are fitted and prepared for the comming of the Lord Iesus Christ unto judgement Where I named the receiving of the Lords Supper and the effectuall meditation of Christs death that is cleare in this text concerning all other duties other Scriptures doe serve to make that cleare and give plentifull witnesse of it Matth. 25. from the first to the thirteenth there is the parable of the ten Virgins five were wise and five were foolish they went all out to meet their Bridegroome five had oile and five had none the Bridegroome comes they were all awake as they were asleepe before the wise they had their oile they went in with the Bridegroome the foolish they had none and they were kept out in a word the meaning of the parable is this Those Virgins are the visible Church here upon earth the wise Virgins they are true beleevers the foolish Virgins they are hypocrites their Lamps that they have all of them is the outward profession that they make of religion in the use of the outward meanes the Word and Sacraments these bee the Lamps these bee common both to the foolish and to the wise the oyle they have in their Lamps is the inward graces of Gods Spirit in their hearts faith and repentance and such like and these onely the wise Virgins had the foolish have none at all all these Virgins they goe forth to meet the Bridegroome as in the first verse the Bridegroome is the Lord Iesus Christ the comming of the Bridegroome is his cōming to judgment and so their meeting of the Bridegroome it is their fitting and their preparing of themselves for the comming of the Lord Iesus Christ unto judgement well then you see all these Virgins the whole visible Church the foolish as well as the wise the wise onely in truth the foolish in shew they as well as the other make use of their lamps of their cōmunion in the Word the sacramēts to what end to fit thē to Christ his comming for that is their pretence the wise they make use not onely of their lamps but also of their oyle too that is of their inward graces to what end to fit them to meet the Lord Iesus that when the Bridegroome doth come they may bee ready to enter in with him the case you see is very cleare all the duties of religion
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
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
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
as these being incident to the makeing and accomplishing of this Testament shew plainly that our Tenor is by a New Testament indeed a strange Testament such as neuer the like was or shall be Reas 3 Thirdly In respect of the renewed estate which we are aduanced vnto Hebr. 9.10 our Sauiours suffering in the Flesh is called The time of reformation as things being out of square and order before but by his appearance and suffering set vpright againe 2 Cor. 5.17 Old things are past away all things are become new new Lawes new Promises new courses new effects all new a new Heart a new Mind a new Spirit a new Life a new Nature a new Creature all new for that reformation spoken of Hebr. 9. is not spoken so much of the outward face of the Church but of the inward Temple of God that is within vs. Reas 4 Fourthly As being the last Testament that which comes after makes the former old where there be many changes of State the last alwayes is the newest there were many changes of the outward Religion before this comes after and puts them all out of date and none shall euer come after this to put this out of request and therefore the estate is called the last dayes Hebr. 1.1 as there being no other euer hereafter to be effected Reas 5 Fifthly Because by this we are sensibly inuested and enter into the estate of Glorie when all shall be renewed in full perfection That which Peter saith of the state of Glorie 2 Pet. 3.13 of a new Heauen and a new Earth is it not affirmed of the state of the New Testament Esay 65.17 Reas 6 Lastly All the hold that we haue in God is by the mediation of Iesus Christ now his mediation consists wholly in making good of the New Testament being therefore called the Mediator of the New Testament Hebr. 9.15 and 12.24 so that we cannot haue any hold in God by Christ but onely by vertue of the New Testament Vse 1 First This should teach euerie one of vs to examine and try our selues what right we haue in the New Testament made and sealed by the Blood of Christ and there we shall see plainly what hold we haue in God It is not the liuing in the dayes of the Gospell that can saue you for euerie Beast do liue in these dayes as well as we but to liue vnder is to be subiect to it and to liue vnder the power and the Lawes of the New Testament So much of this hold as we haue in the New Testament so much hold we haue in God little hold in this and little hold in God great hold in this great hold in God no hold in this no hold in God Ye see what the Testament is Iustification and Sanctification therefore examine your selues concerning both First for Iustification what right haue you in Christ for the forgiuenesse of your sinnes Haue you Faith in his Blood Are ye perswaded that you are fully satisfied for in the death of Christ Or if ye haue not this full perswasion what degrees or what measure haue you thereof Except you haue the truth of this resolution in your Hearts you can challenge no part in this Testament Then for Sanctification tell me you that professe the New Testament how is it betwixt sinne and you Hath sinne dominion ouer you Then you are not vnder Grace but vnder the Law Is the Spirit of God within you Doe you find him to liue and moue in your inward parts Is the Law of God written in your Hearts for that you see is one expresse part of this Couenant you haue it in your Eares and in your Heads and in your Mouthes but that is nothing except you haue it in your Hearts and what is it to haue the Law of God in your Hearts It is to doe the will of God Psal 40.8 I haue desired to doe thy will O my God yea thy Law is within my Heart These things are our Legacie bequeathed in this Testament and therefore it stands vs vpon to know whether we haue receiued them or not There be two speciall markes whereby we may know our selues to bee truly vnder the New Testament Softnesse of Heart and the assistance of the Spirit Softnesse of Heart if we find our Hearts to be mollified melting at the thought of our sinnes relenting at Gods Iudgements compassionate towards the afflictions of Gods Children plyable to Gods will ouercome with the loue of Christ Iesus in suffering for vs this is a sure signe that the promise of the Gospell is fulfilled vpon vs in some measure which is that he will take away our stonie Hearts and giue vnto vs Hearts of Flesh Let euerie one of vs therefore lay our Hands vpon our Hearts and search and answer as in the presence of God whether we find this softnesse in vs or whether there be not as great hardnesse of Heart in vs as there was in the Iewes in the Old Testament surely our vnablenesse and vnthankfulnesse and wilfulnes which do generally reigne amongst vs doe testifie to the World that still our Hearts doe continue in an obstinate hardnesse Secondly for the assistance of the Spirit for the Promise of the Gospell is the Promise of the Spirit and it is proper to the state of the Gospell that looke what the Word telles vs and bids vs or forbids vs that doth the Spirit encline and perswade our Hearts to beleeue and obey doe our Hearts therefore tremble when the Word is preached When we heare the Gospell say Belieue and thou shalt be saued Doe vve find an ouer-ruling power in our Soules raysing vp our minds effectually and causing vs to beleeue Can we say truly that when we heare the Word we find the same Spirit working vpon our Hearts Faith and Obedience which hath enspired those that teacheth vs For this is the right state of the Gospell Psal 18.44 As soone as they heare they shall obey me as the verie same Spirit which speakes vnto vs by the mouth of the Ministers speaking also and preuailing with our Hearts to true obedience Let vs therefore labour especially for these two things Softnesse of Heart and the assistance of the Spirit that thereby we may see we haue our right and true enterest in the New Testament Vse 2 Secondly this shewes the happy estate of those that liue vnder the New Testament if they haue grace so to make vse of vs it is a gracious opportunitie and we are much to blesse God for it that we are born in the daies of the Gospel but where God giues grace to make vse of it accordingly that we liue vnder the gouernment and subiection of the Gospell that is the greatest mercie and blessing that euer can befall vs it is next to Heauen it selfe Consider the happinesse of the New Testament First by the excellent titles of it The former Testament is called the Law this is the Gospell or glad tydings that the Shadow this
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
religiously and certainly the God of peace will be with you Here is a most serious exhortation as any is in the Booke of God that is for the generall Now for the severall duties of the first and second table and first of the first table in the 1 Thess 5.16 to 21. Rejoyce evermore pray continually In all things give thankes quench not the spirit despise not prophecying Ioy in God prayer thankes cherishing the spirit and good motions embracing the Word that Gods Prophets and Ministers bring unto us these and such like are duties of the first Table which wee must be exercised in And so for the second table Tit. 3.8 this is a true saying and these things I will that thou shouldst affirme that they which have beleeved in God might bee carefull to shew forth good workes as many as beleeve as many as professe the faith of Christ Iesus must be carefull to shew forth all good duties that are profitable to men which specially are those of the second Table if we take a view of all true professors that are approved in Scripture we shall find them all wel experienced in the practice of the duties of both tables it is true they had their failings but yet this was the ordinary bent of all their courses The reasons why we must doe thus there are many reasons The first reason is this because the practice of these duties is the grace of our profession the grace of all morall vertues consists in the actions of vertue and the grace of every trade consists not so much in the knowledge of the trade as in the well managing of that trade our Christian profession is a vertue and a trade a spirituall vertue and a heavenly trade therefore the grace of it stands in our well managing of it by the practice of all religious duties godly cariage in servants the meanest that professe religion and consequently in all doth adorne and beautisie and grace the doctrine of God our Saviour Tit. 2.10 not that wee can adde any grace to religion in it selfe no in it selfe and of it selfe it is most gracious so that it need not nor cannot receive any grace from our doing but that thereby we grace it before men our friends that like us the better for it and our enemies that are put to shame and silence by it yea and oft-times are forced to speake well of our Religion for our practice and we also procure a more reverent estimation of our profession generally in the world When we take this holy profession upon us it graceth us and when we prastice hereby answerable to this holy profession we grace it therefore this wee must doe Secondly this is the life of our faith it can live no longer then it is exercised in good duties as Rachel Gen. 39.1 said to Iacob Give me children or else I dye so likewise saith faith to the soule of a Christian give me children let mee bring forth fruits of piety towards God and charity towards man else I dye and have no life in me The Apostle saith as much Iames 2.26 Faith without works it dead and Revel 3.1 God tells the Church of Sardis That she had a name to live but was dead because her practice was not answerable to her profession vers 2. her faith and religion was readie to die how so I have not found thy workes perfect before God there was a great failing in the practice of Religion when good exercises dye amongst us saith dies amongst us when they decay within us faith decayes it lyes a bleeding but when they are well practised that saith worketh by love that is both to God and man then our faith lives and thrives within us therefore we must practise good duties both to God and men else faith cannot live within us Thirdly it is the end of our calling 1 Thess 4.7 For God hath not called us unto uncleannesse but unto holinesse that is to the practise of holy and religious duties when a man is called of purpose to doe a worke shall hee come and not doe that which he is called to and come for this were a shamefull and a senslesse thing either let him not come when he is called or when he is come let him doe that which hee is called unto The maine matter that Christians are called unto is holinesse therefore if wee doe not practise holy and religious duties wee goe quite beside the marke and to the profession we aime at Fourthly it is one maine condition that is intended on our part when wee are first admitted to the profession of Christianitie it is so required by God 2 Tim. 2.19 The Lord knoweth who are his and let every one that calleth on the name of Christ depart from iniquity And it is so undertaken by us in baptisme that we will renounce the world the flesh and the Devill and become dutifull Children unto God in the practise of all holy duties which he requires This then being our condition in Christianity therefore we must practise it or else we shall never come to heaven Lastly God scornes and hates all Professors of his name that will not obey his will hee utterly renounceth them and their profession to be none of his so he doth here in this world and so he will doe hereafter so hee doth here as wee may see Psal 50.16 But unto the wicked saith God what hast thou to doe to declare mine ordinances that thou shouldest take my covenant in thy mouth Lay this to heart and see if God say not thus to every one of us here present What hast thou to doe to come into my house and to professe my name seeing thou wilt not obey my will but hatest to be reformed And so he will scorne and deny them hereafter Matth. 7.23 Then will I professe to them I never knew you depart from me you that worke iniquity though they professe never so much yet if their practice bee not answerable God will scorne and hate and renounce them here and so he will doe hereafter The Vses are these First this serves for matter of reproofe of divers sorts indeed of all sorts For who is there here among us yea what professor living upon the earth that is not rightly taxed and reproved for the breach of this doctrine what professing man or woman in the world can say My heart is cleane in this kinde Every one is faulty some more some lesse let our owne courses be our owne accusers The whole Land professeth Gods Religion as being a nationall Church but how few be there in the whole land that are daily conversant in the exercises of Religion either they doe not performe them at all or else if they doe them yet they doe not make conscience of them but they doe them overly and for fashion at least they doe not make it their daily and continuall practice but onely now and then when they list themselves Who is zealous for the Lord