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
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
and vs and we know that he is faithfull and true and will neuer breake his word I but in the participation of the Lords Supper here is a Seale and a Pledge of his loue whereby this Communion is further ratified when we come there then the Faith which before lay hid in vs that begins to shew it selfe by the working of Gods Spirit and so by that meanes we begin to comfort our selues and to be reuiued in our Faith and affiance that we haue in the loue of Christ our blessed Husband which is much more then a Ring to reuiue a Woman in the loue of her Husband because here are the words vsed againe of the renewing of our Communion This is my Body that was broken for thee c. This is my Blood that was shed for thee c. The words are most powerfull and fit to reuiue vs in the loue and affiance that we haue in Christ our Husband this makes all quiet and sure and to conclude though Christ be absent from me yet surely I know he continues one and the same and this comforts me we know we make vse of this in our ordinarie speech if any be married we vsually say God giue you Ioy. It is well oh that there were Hearts in Men to beleeue and see and that they had practice and experience of this to see that at the Lords Table we be hand-fasted vnto Christ then God would giue vs much ioy and comfort Another matter of Instruction is this That when we are at the Lords Table there is a nearer Bond now betweene Christ and vs then there was before here is a neerer Bond at least we are more neerer sealed and tyed to Christ and he to vs then before And why Because it is the Communion of the Body and Blood of Christ it is further ratified sealed and confirmed and therefore it is matter of singular comfort to Gods Children in that it pleaseth God to vouchsafe vs so much fauour as to be one with him To be one with a great Man with the Princes of the World we esteeme it a great matter but what is it to haue Communion with Christ the Sonne of God He to be made one with vs and we with him This as it is matter of great comfort so also it is matter of obedience to stirre vs vp to obedience Is it so that we haue beene at the Lords Table to haue our Communion renewed Then we should carie our selues worthy of this mercie Are we made Members of Christ Then take heed that thou dost not take the faculties and powers of thy Soule and Body and abuse them to sinne iniquitie and to vncleanenesse It is the rule of the Apostle We must consider with our selues I haue beene at the Lords Table and made a Member of Christ and therefore now I must looke better to my Tongue that I doe not sweare nor blaspheme nor vse no vaine nor idle speeches that I must now looke better to my Eyes that I doe not suffer them to be light and wanton Eyes and specially to looke better to my Heart to walke with Christ because he is one with me and I one with him Another point of Instruction teacheth vs that Christ is really deliuered vnto vs in the Sacrament but yet notwithstanding spiritually but verily the Bread is the Communion of his Body and the Wine the Communion of his Blood that is to say there is a reall Communion to euerie faithfull and spirituall Receiuer for as the Spirit of God workes Faith in our Hearts so Faith causeth vs to beleeue that Christ hath made our peace with God and that we are incorporate into his Body and made one with him This is the reall exhibiting of Christ in the Sacrament there is no transubstantiation that the Bread is turned into the Body of Christ no the Apostle saith It is a Communion of the Body of Christ A plaine exposition of Christ himselfe where he saith This is my Body that is to say It is a Communion of his Body But if this be such a Communion then say they the Bread must be turned into the Body of Christ I answer neither of these for the Communion is spirituall it cannot be a corporall Communion but a spirituall Communion there is such a Communion as is made here betweene the Diuell and them that worship the Diuell which is not a corporall substance that is nothing else but a testification that they will serue him worship and obey him So our Communion is a ratification that we beleeue in our Hearts that Christ is one with vs and we with him True we are made partakers of Christ wholly of his Death and of his Merits but still in a spirituall manner As for his Body we haue nothing to doe with it that is in Heauen And therefore they that say they eat his Body they are as grosse as those in the sixth of Iohn It is an absurd thing nay it is a horrible thing for any Man to thinke that they should eat the Body and Blood of Christ in the Sacrament Vse 3 The third Vse It is matter of reproose I shall but point at them First It reproues the names that the Popish Church giues vnto this Sacrament they call it the Masse I would faine know of the Papists what is the reason they call it by the name Masse seeing it is called in the Scripture a Communion let them shew vs but one title in all the whole Booke of God that it is called a Masse and we will yeeld to them It is true the Masse though it haue been ancient amongst the Fathers yet it is not ancient in the Scriptures Another matter of reproofe that here ariseth is against the Popish Church that celebrate this Sacrament in one kind they giue the People the Bread but not the Cup The Cup which we blesse saith the Apostle is it not the Communion of the Blood of Christ The Bread which we breake is it not the Communion of the Body of Christ Take this for a rule wheresoeuer the Lords Supper is handled where it is not handled but by the way there they are both vsed sometimes it is done by the Bread onely and sometimes by the Cup but where it is of purpose treated of there you shall find that they are both spoken of Vse 4 The next Vse Is it so 〈◊〉 there is such a Communion betweene Christ and vs Then it teacheth vs this that euerie one of vs should so fit and prepare our selues when we come to the Lords Table euen as if we came to receiue the verie Body and Blood of Christ If Christ should enter into vs bodily then we would make vs as cleane as we could And shall wee not much more when hee comes to enter into vs spiritually And to say with the Centurion Lord I am not worthy that thou shouldst enter vnder my Roofe So euerie one of vs should make all preparation to giue entertainement to such a
tender himselfe in his feast and spread his table and call us as the King called her to eate and to drinke of that which he hath prepared if wee refuse to come as she did what can we expect but that there shall be a divorce made betweene God and us I will not acknowledge you for my spouse will God say you shall have no more my ordinances nor Oracles amongst you Let us I beseech you rightly consider of these things and so farre as we are guilty labour to reforme them in our selves and according to our power in others It is strange to see and to heare what strange alligations men make to colour themselves in this their negligence it is strange to see how witty men are to colour these things and to deceive their owne soules it is the Devills wit he puts it into them now the true ground and reason why they come not oft to the Sacrament is because they contemne Gods ordinance and are unthankfull to the Lord Iesus Christ for his infinite love and withall also it is a kinde of sluggishnesse that is in them that they are loth to put themselves and their hearts to such examinations and tryalls and provings and siftings and rippings up to such denying of themselves and such faithfull promises to God of new obedience as every one that comes as a worthy receiver must have they are loth to put themselves to this hardness therfore they communicate not oft in this Sacrament and this is the true reason why they are loth to come to it they say it is a toyl to come so oft it is true it is a toyle to the flesh and to corrupt nature but no toyle to a childe of God but joy and comfort to him Yet further you shall heare what they will alleadge and pretend besides some of them say there is no such necessity that we should receive it so oft and they give you some reasons for it as first why say they the Sacrament of Baptisme is a Sacrament of good use as well as the sacrament of the Lords Supper and that is to be communicated in but once and why then should wee communicate so oft in the sacrament of the Lords Supper I answer baptisme is ordained for our admissiō into the Church and house of God and there can be but one admission into if but when wee are in then we must grow further and further to bee incorporated into Christ and that is by the sacrament of the Lords Supper our baptisme gives us our admission and entrance though the power of baptisme continues to our lives end and whosoever feeles not the power of his baptisme in the course of his life that man was never truly baptised though the outward action of baptisme bee not to be reiterated yet still it continues in being to our last end still we are baptized into the death of Christ still wee must labour to bee that which we are baptized to be to be like to Christ and to follow him So then you see there is great reason why baptism must be but once because that is the admission of us into the Church but this is our going forward in the Church and in the work of grace therefore we must not stand still but proceed forward in this exercise continually Againe another reason that they alleadge is this I but say they was not the Passeover in the former Testament a sacrifice answerable to the Sacrament in the new Testament and that was celebrated but once a yeare and why then should this be often I answer there is great reason the time of the celebration of the Passeover was a ceremony and so a part of Gods worship to the Iewes the Passeover was commanded to be celebrated once and but once in the year and they should have sinned if they had celebrated it more then once but the Sacrament of the Lords Supper is to bee celebrated often and we sinne if wee doe not Besides that the Passeover was but for one temporall deliverance from the Egyptians and from the hand of Pharaoh and that one deliverance was but once wrought but the Sacrament of the Lords Supper resembles unto us our eternal deliverance from sinne Sathan hell death and damnation and this is not onely wrought but dayly running on and all Converts are still dayly plucked out from hell and the jawes of Sathan The worke of our redemption is every day after that wee are throughly converted still the old man is crucified and the new man is repaired in us and therefore howsoever it were sufficient that the passeover was once celebrated and but once yet this sacrament crament of the Lords Supper is oft to bee received because it is the celebration of our eternall and everlasting redemption and deliverance a thing that is continually in working Lastly if so be that that were a good rule then it followes that as the Israelites were to celebrate the Passeover that day onely that they were delivered our of Egypt then it followes that wee should receive this Sacrament but onely upon good Fryday and no time else but they themselves confesse that that is Iewish and therefore by their owne confession this can bee no just reason against the often participation of this Sacrament Another reason that they have that there is no necessity in receiving it oft is the example of our Saviour Christ we need not to bee more carefull say they then Christ and he never received it but once in all his life time and therefore wee need have it but once I answer Christ to the time of his death was under the Law as hee was man and so was to behave himselfe and conforme himselfe to the ceremonies of the Law and therefore he was not to have a hand in this Sacrament of the new Testament till the time came that the old was to be abolished Besides that we must understand that hee was rather an Institutor then a receiver of this Sacrament and therfore he was to make choyce of the fittest time when it was to be done and that was as neere to his death as could be and therefore he spake of it as a thing past This is my blood that is shed for you so that the Sacrament of the Lords Supper must be as neere to his death as may bee and therefore it was fittest to bee instituted by him the night before he suffered Last of all if they say so then they must conclude by their owne rule that they must never receive the sacrament but when they are ready to dye if that reason hold good But as I said before our Saviour Christ was the Institutor of the sacrament therfore he chose that time that it might bee the fresher in memory Another thing they alledge is a matter of inconveniency oh say they if we should come oft it would be tedious to us I surely matters of God are tedious to worldly and carnall men tedious to flesh and
in memorie Marke the words of the Apostle there whereby you are saved saith hee if you continue and keepe in memory those things except yee have beleeved in vaine As if the Apostle should say they that are saved by the death of Christ they continue in the death of Christ they keepe the death of Christ alwaies in memory otherwise they beleeve in vaine they professe faith but it is but a shew of faith without this there is no true saving faith in them at all In 2 Tim. 2.8 The Apostle chargeth Timothy Remember saith hee What should hee remember that Christ Iesus made of the seede of David was raised againe from the dead according to the Scripture The Apostle covertly and joyntly under the name of Iesus Christ his Resurrection presseth upon Timothy the remembrance of the death of Christ Remember saith hee Christ crucified The Apostle had exhorted Timothy before that hee should suffer affliction like a valiant souldier that hee should looke to his ministery and fulfill that with a good conscience but whatsoever hee did or whatsoever hee suffered still hee must remember Christs death and his rising againe from the dead And see what a preparative the Apostle gives to Timothy in the Verse going before Consider what I say and the Lord give thee understanding in all things By that preparative that hee gives to Timothie in the seventh verse he would raise him up to a more serious remembring of the death of Christ in the eight verse as that being the weightiest duty of all other the Apostle Paul gives himselfe for example in this case both in his preaching and likewise in his practice see it in his preaching 1 Cor. 2.2 I esteeme to know nothing save Christ Iesus and him crucified as if the Apostles heart and minde where wholy possessed and wholy swallowed up with the thoughts of Christ crucified or with the thoughts of the death of Iesus Christ that his tongue could runne upon nothing so readily as upon that and so likewise in his practice In the 2 Cor. 4.10 Every where saith the Apostle we beare about in our bodies the dying of the Lord Iesus Christ The Apostles remēbrance of the death of CHRIST was not such as ours commonly is a bare contemplation of him a bare thinking of his death but it was such as ours should bee a practicall feeling of it a practicall remembring of it certaine sensible effects in his body by affliction or by persecution still minding him of the death of Christ Wee beare about in our bodies saith hee the dying of the Lord Iesus and this was not onely for a time but it was continually so with them so saith the Text Every where doe we beare about in us the dying of the Lord Iesus The word in the originall signifies altogether that is to say at all times and in all places in all places wheresoever we come still wee beare about in our bodies the dying of the Lord Iesus Christ Every day and houre that goes over our heads still we beare about us the dying of our Lord Iesus that shall suffice concerning the proofe of this out of Scripture Now let us come to handle some Reasons of it the Reasons of it are these Reason 1 The first Reason is this why must the death of Christ be had alwayes in continuall remembrance of those that professe his name and embrace his Religion Why Christ himselfe hee alwayes remembers us ever did ever doth and ever will and therefore shall not wee alwayes remember him In Exod. 28.12 there you shall finde how that the two Onyx stones wherein were written the names of the Children of Israel they were to be put upon the shoulders of Aarons Ephod the Text saith in remembrance of the Children of Israel because that Aaron did beare the names of the Children of Israel alwayes in remembrance before the Lord. That was a type and a shadow here is the substance Christ Iesus is our Aaron the true High-Priest there spoken of that hath all the names of the faithfull written alwayes in his memory and carries them alwayes as it were upon his shoulder still presenting all his chosen before the Lord Hee alwayes remembring us remembring us in his whole life remembring us specially at his death for then he paid dearest for us now that being gone away frō us in regard of his bodily presence yet still hee remembers us and makes continuall intercession for us before the Lord Shall our vile persons being so gracelesse alwayes bee remembred by the Lord Iesus Christ and shall not the Lord Iesus Christ and his precious death bee alwayes and continually remembred by all of us Hearken what the Spouse saith in Cantic 2.6 compared with Cant. 1.12 in Cantic 2.6 the Spouse there speaking of Christ her welbeloved saith that his left hand is under my head and his right hand doth direct me Cantic 1.12 My beloved is as a bundle of mirr he unto me he shall lye betweene my breasts This Spouse is every beleeving soule every true beleeving soule When once we doe enter into a due consideration how dearly we are beloved of our Husband Christ that hee layes his left hand under our heads and embraceth us with his right hand that he still remembers us and nourisheth and cherisheth us then doe we presently fall into a holy resolution that surely wee will be kinde to him seeing he is so kinde to us and he being so kinde to us as alwaies to cherish us and remember us therefore we will remember him he shal rest and lie betweene our breasts we will alwayes make his death our continuall meditation and remembrance If an ordinary man should die for us that we by his death might escape and bee acquitted from death would not our hearts in common and naturall kindnesse evermore be running upon this mans death Surely it would Why then seeing the Lord IESVS CHIST hath interposed himselfe in our stead and dyed for us and by his death hath acquitted us from that death which wee should have suffered why should not our hearts and mindes bee alwayes running upon him and upon his death Some may say May I not remember Christ aright though I remember not his death I answer thou canst not remember Christ except thou remember his death for hee hath purchased his Church by his death and look what interest thou hast in him or he in thee it is onely by the death of Christ and therefore thou canst not remember him savingly without thou remember his death and have it graven within thy heart Can a woman forget her Child that she hath travelled for and endured so much paine for Can the Lord Iesus Christ forget us that hath endured so much paine for us farre greater then the travell of a woman No it is impossible Christ Iesus cannot forget us at any time therefore seeing Christ Iesus ever did remember us and ever doth and ever will and it is impossible that hee should
the institution of the sacrament saith Doe this in remembrance of me here you see that our Saviour layeth a charge upon his Apostles that they should doe this what administer and receive the sacrament in remembrance of Christ well shall wee thinke that our Saviour would have his Apostles that they onely should remember Christ or was it not our Saviours meaning that all the faithfull should remember Christ to the end of the world why surely it is the meaning of our Saviour that all the faithfull should remember Christ from time to time to the end of the world as well as the Apostles and this is the Apostles reach in these words for having made rehearsall of our Saviours words in the 25 verse presently he saith Doe this in remembrance of me and then he addes againe if ye doe this ye shew forth the Lords death till hee come the Apostle builds this very doctrine upon this very exhortation because Christ saith Doe this in remembrance of me therefore the Apostle concludes that the sacrament of the Lords supper is a perpetuall ordinance and must bee observed in the Church till his last comming to judgement and therefore the Apostle did esteeme the words of Christ a pregnant proofe of the continuance of this sacrament and he builds it plainly thereupon So much shall suffice for proofe out of Scripture now let us see what reasons may be added for further light the reasons are many Reason 1 The first Reason is drawne from comparing this with the Passeover that was to last for ever Exodus 12.14 This is a holy remembrance to you a holy feast to be kept among you throughout all generations ye shall keepe it a holy feast for ever the Passeover was so in the former Testament therefore the sacrament of the Lords supper must be so in the new Testament that was to last for ever and therefore this to last for ever The grounds of the Reason are these two First the sacrament of the Lords supper answers to the Passeover and indeed unto us it doth succeed in stead and in place unto the Passeover as wee have shewed partly before and God willing shall shew more hereafter The Sacrament of the Lords supper answers to the Passeover the Passeover was to last for ever and therefore the sacrament of the Lords Supper must last for ever too The other ground of the reason is this The Passeover was a Sacrament for the time of the Law which was only a time of shadowes the Gospell is a time of substance shall we say that the shadow shall bee served with more durable things than the substance is except we shall say that the time of the Law was served with more durable things than the time of the Gospell surely the Sacraments of the one must bee as durable as the other And therefore seeing the Passeover is to be kept for ever the Sacrament of the Lords Supper must be observed for ever too And whereas the word for ever may admit of two good and holy interpretations which way soever you take it yet still the force of this reason holds If wee expound that for ever in that signe or in the type that is to say till Christ his first comming or till Christs comming and suffering in the flesh for that is the for ever that usually is spoken of concerning the Sacrifices and Sacraments of the former Testament namely the comming of Christ in the flesh or Christs suffering in the flesh hee is the very terme and the very end of the Law as the Apostle sheweth in Hebr. 10.1 If ye take it I say in this sense yet the force of the reason will necessarily follow If the Passeover were to last for ever till Christs comming in the flesh then the Sacrament of the Lords Supper must last for ever till Christ come to judgement Secondly expound it for ever that is not in the signe but in the substance that is in Christ that is to say for ever and so long as the world standeth and the fruit of it to all eternity expound it so for so the Sacraments of the former Testament they doe stand good and are good for ever in Christ the substance of them take it in this sense yet the reason holds well for if so be that the Passeover should last till the end of the world in Christ who is the substance of it why then the Sacrament of the Lords Supper which is ordained of our Saviour to be a more lively resemblance of his death than the first was that must continue for ever also Reason 2 The second reason is this it is drawne from the nature of this Sacrament this Sacrament it is a Testament Luke 22. 20. This it the new Testament saith our Saviour speaking of this Sacrament in my blood it is a sacramentall speech whereby that is ascribed to the signe which indeed is proper to the thing signified the new Testament in my blood saith our Saviour that is confirmed or sealed by my blood or by my death and so it is his last Testament the Sacrament of the Lords Supper it is the new Testament the last Testament of Iesus Christ a mans last Testament is utterly irrevokable and unchangeable this is Christs last Testament therefore this can never be altered Gal. 3.15 the Apostle gives the rule there a mans will when it is once confirmed then it is never abrogated nor disanulled when is a mans will confirmed the Apostle tells you in Heb. 9.17 when a man is dead a mans will is confirmed by his death here is the Lords last Testament this is the new Testament in my blood saith our Saviour speaking of this Sacrament it is confirmed by the death of Christ which is the Testator and therefore never to bee abrogated nor changed nothing to be added to it nor detracted from it Heb. 13.20 the Apostle mentions the blood of the everlasting covenant speaking there of the blood of Christ hee saith It is the blood of the everlasting Covenant the Covenant or the Testament that is everlasting the blood whereby this Testament is sealed is the blood of Iesus Christ that is everlasting therefore this Sacrament whereby this Testament is further confirmed and sealed unto us in an outward manner this must be everlasting too the blood everlasting the Testament everlasting and so the Sacrament everlasting Reason 3 The third Reason is drawne from the condition of the time of the Gospell whereunto this Sacrament doth belong these times of the Gospell they are the last times the last dayes of all that ever shall be Hebr. 1.1 Gods in sundry times spake by his Prophets but now he hath spoken by his Sonne in these last dayes these bee the last dayes of the world the Apostles reach is this to shew us that this is the last time that ever he will speake to his Church because hee hath spoken by his Sonne he hath none other to send after him now these are the last
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
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
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
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