the Substance that the Couenant of Workes this the Couenant of Grace or Faith that the Letter this the Spirit that after the Flesh this after the Promise that the Minister of Death and Condemnation this the Ministration of Life The Apostle Hebr. 12.18 c. sets forth the excellencie of this estate by comparing it with that of the Law and amplyfies it by that hard condition that we are deliuered from and the blessed condition that we are aduanced vnto such as if there be any sence of Grace or care of our owne good it should rayse vs vp to much cause of reioycing Secondly see it by the longing and the desire after it of others many Kings and Prophets haue desired to see the things that wee see and heare the things that we heare and haue not seene them nor heard them O what a blessed turne haue we therefore that enioy such comfortable things that such great and holy Men desired and yet could not enioy them Abraham saw these dayes but it was afarre off and yet he reioyced at it We see them with our Eyes and heare these things with our Eares and see them with our Eyes they are not farre from vs they are in our Mouths and in our Hearts how should we reioyce in Gods rich mercie to vs and in our rich Portion we haue in him But you will say had not they vnder the former Testament the same meanes of Saluation which we haue Yes surely the same in substance Iesus Christ yesterday and the same for euer None were euer saued but by Faith in Christ Iesus But because he was manifested to them darkely and sparingly and carnally to vs cleerely and aboundantly and spiritually therefore is our estate so much extoll'd aboue theirs But is the onely manner of deliuerie sufficient to make it a New Testament Yes as Iohn 13.34 the Commandement is called a new Commandement though for the substance of it it hath beene from the first beginning yet because it is pressed by our Sauiour after a new manner that is to say that we should so loue one another as he hath loued vs therefore it is called a new Commandement Thirdly by the speciall loue that Christ therein hath shewed vnto vs that he should remember vs poore wretched sinners in his will long before we were borne to bestow a Legacie such a large and rich Legacie vpon vs that the Lord Iesus hanging vpon the Crosse pouring out his owne Blood suffering the verie pangs of Death wrastling with the verie wrath of God and terrors of Hell and assaulted with all the infernall Furies and Powers of Darknesse should euen then in the infinitenesse of his Diuine power and goodnesse entend to offer himselfe for thee and me and euerie beleeuer pleading for vs in particular by the power of his death that we might haue our part in it and in all the benefits thereof Fourthly by the certaintie of it it is by Will and therefore it is sure and vnchangeable not by the Will of Man though that be a stong Conueyance and cannot be altered but by the Will of the Sonne of God himselfe who or what can put vs by this Legacie if once we be rightly instated into it Neuer feare it it shall neuer be taken from vs Corruption and infirmitie may say vnto vs that we are cut off and the Diuell will face vs that we haue no right of Grace nor Heauen Tell them that they are Lyers Falsifiers of the Will and last Testament of Christ Iesus Fifthly by the absolutenesse and compleat perfection of Christs Will and Testament there are all things concurring in it that are accessarie to the right nature of a Will here is First the Testator Christ Iesus Secondly the Legators are the Faithfull Thirdly the Legacies are Iustification Sanctification and Glorification Fourthly the Euidences or Instruments or the Will written the Scriptures Fifthly the Seale the Sacraments Sixthly the Witnesses the Prophets and Euangelists and Apostles Seuenthly the Executor Gods Spirit whose office it is to performe the behests of Christ Iesus If you aske for an Ouer-seer it is God the Father who by his almightie Prouidence doth especially ouer-see these businesses The date of it was from the beginning of the World the continuance of it is for euer and therefore it is called the Blood of the euerlasting Couenant Hebr. 13.20 the Court where it is to be proued is the Court of euerie beleeuers Conscience here and the Court of Heauen hereafter and that before a most righteous Iudge God himselfe euen the blessed Trinitie who will surely see that euerie one of vs shall haue our Legacie which is bequeathed vnto vs a happy Testator and happy Legators and Legacies and therefore happy we whosoeuer haue our portion in this happy Testament Lastly by the ratification of it which is by his owne precious Blood that which is more worth then all the World that is the price thou art purchased by that is the Offering thou art consecrated by that is the Merit thou art iustified by that is the Grace thou are sanctified by and that is the Power thou art saued by What assurance may we haue of the free and full forgiuenesse of our sinnes when wee see they are all washed away by the Blood of Iesus Christ With what bouldnesse may we come vnto the Throne of Grace since we haue entrance vnto God thorough Christs Blood With what courage may we fight against all our corruptions and rebellions within against all the oppositions of the World without against all the assaults and temptations of Satan both within vs and without vs We shall be sure to ouer-come them all in the Blood of the Lambe Let it be all our care to make our selues sure that we haue our part in this New Testament thus sealed with the precious Blood of Iesus Christ and then our case is most happy neuer any thing shall separate betwixt God and vs. The end of the sixth Lecture THE SEVENTH LECTVRE VPON THE SACRAMENT OF THE LORDS SVPPER ACcording to our wonted manner we are now by occasion that the next Sabboth day is a Communion day to fall into our digression againe touching the matter of the Lords Supper that there may be some fit preparation of vs for that holy and heauenly dutie something to feed vpon all the weeke long to quicken vs and to put vs in mind what we are to doe and also to stirre vs vp that we may be fit and welcome Guests to come into the presence of God We haue entred as you see vpon a fourth title that is giuen in Scripture to the Lords Supper and that is The New Testament which howsoeuer it be set downe by Marke by Luke and by Paul yet because Mathew sets it downe more at large as it is in Math. 26.28 therefore we haue made choyce of these words to treat vpon For this is my Blood of the New Testament which is shed for many for the remission of sinnes
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
that wee doe performe either outward duties or inward graces they bee as so many serviceable helps unto us whereby wee are fitted and prepared for the day of the Lord Iesus Christ our Saviour in the 13. verse of that Chapter by occasion of the excluding and shutting out of the foolish Virgins because they had no oyle in their lamps no grace in their hearts he therefore gives us an exhortation Wath therefore why watch because yee know not when the Sonne of man shall come As if our Saviour should say Certainly the Sonne of man shall come to judgement if he doe come and finde you unready you shall bee in a most wofull and miserable case watch therefore see that yee have your lamps ready in your hands especially see that you have oyle burning in your lamps that so when the Sonne of man shall come yee may bee ready to give him gracious entertainment and so our Saviour confirmes it by that exhortation that hee gives them watch c. that all these meanes and exercises of Religion what are they why they be serviceable helps to fit us to the comming of the Lord Iesus Christ unto judgment Luk. 12.35 36. Let your loynes be girt about you and your lights burning and ye as men that doe wait for the comming of their Master that when he commeth and knocketh they may open unto him immediately In the girding of our loynes in the burning of our lights in our watching in all the duties of religion both outward and inward that we performe we must cary our selves as men that wait the comming of our Master from the wedding as men that expect the comming of the Lord Iesus Christ to judgement that whensoever he doth come and knocke when our Lord and Master shall come and knocke what may we doe we may open to him that is we may be ready to give him gracious entertainment and that immediatly without any lett or hinderance without any delay as being fitted and prepared thereunto by these duties and exercises before hand Luk. 21.36 Watch therefore and pray continually that ye may bee counted worthy to escape all these things and that ye may stand before the Sonne of man What good shall our watching doe us what good shall our prayers doe us what good shall all our religious exercises doe us that we doe performe here in this life what good saith our Saviour why they shall doe thee this good that they shall make thee to escape the terrors of the day of judgement and shall make thee to stand with joy and with comfort when the Lord shall come to judge the world Watch and pray continually that ye may escape and stand before the Sonne of man Titus 2.11 12 13 verses The grace of God that bringeth salvation to all men hath appeared teaching us that we should deny ungodlinesse and worldly lusts and that we should live soberly and righteously and godly in this present evill world looking for the blessed hope and appearing of the glory of the mighty God and of our Saviour Iesus Christ The saving grace of God that there the Apostle speakes of teacheth us two things as the Apostle shewes It teacheth us first the good duties that we are to performe to deny ungodlinesse and unrighteousnesse and our selves and to live godly and soberly in this present world and it teacheth us a second thing what it is that our eyes and hearts are to be fixed upon in these duties even the appearing of the Lord Iesus Christ looking for that blessed hope still have your eyes upon that looking for the appearance of the mighty God and of our Saviour Iesus Christ The Apostle Peter he goeth one step further for whereas the Apostle Paul he had said there looking for the blessed hope so manage all your businesses that ye may have a gracious eye to the comming of the Lord Iesus Christ The Apostle Peter hee goeth one step further in 2 Pet. 3.11 12. Seeing that all these things must bee what manner of persons ought we to be in all holiness godly conversation looking for and hastning unto the comming of the day of the Lord in the performance of the duties of holines righteousnes we must not only have our eyes fixed upō the comming of the day of the Lord but hasten to it that is to say we must so cary our selves in the managing of these duties that in every good duty that we doe still we may bee fitted and better prepared for the comming of the day of God and nearer to it than we were before looking for and hastning unto the comming of the day of God You see these places prove the doctrine directly for all religious duties now for these two in particular I will give you a proofe for each and so come to the Reasons First concerning the performance of the dutie of receiving the Sacrament of the Lords Supper that is a serviceable meanes and a good duty to fit us to the day of Iesus Christ our Saviour would give us to understand so much in Matth. 26.29 Henceforth I will drinke no more of this Vine till I drinke it new with you in my Fathers kingdome our Saviour used that speech immediately after the Passeover and after that hee had instituted the Sacrament of the Lords Supper immediately he makes a kinde of a sweet allusion betweene the drinking of the wine in the Sacrament and the drinking of wine in the kingdome of heaven Now you must consider that by drinking of the wine in the Kingdome of heaven wee are not to understand that we shall drinke wine there but that there we shall have a Communion with Christ in his heavenly kingdome which hee by way of allusion calleth the drinking of the wine new in his heavenly kingdome thereby our Saviour giveth us to understand that the conscionable and the religious receiving of the Sacrament of the Lords Supper the conscionable and religious and spirituall drinking of the wine in the Sacrament of the Lords Supper is a speciall meanes whereby we are furthered and fitted and prepared to drinke new wine with Christ in the kingdome of heaven that is to say to the participation of that glory that Christ shall make us partakers of in heaven for the other that the death of Christ effectually remembred doth so too looke Heb. 9.28 So Christ was once offered to take away the sinnes of many and the second time hee shall appeare without sinne to salvation The Apostle there makes a kinde of comparison betweene Christ and us in two things his death is compared to ours and likewise his judgement to ours we dye and we come to judgement Christ Iesus he dyeth and he shall come to judgement too he to judge we to be judged and we must make use of our death for our judgement and we must make use of the death of Christ with reference to his judgement not to meditate upon it as once suffered for us all as who
one Sermon The barrennesse of our times is such as we may make three thousand Sermons and haply not winne three soules but the fruitfulnesse of those times were such that Peter at one Sermon did winne three thousand soules this was the glory and prime and first fruits of the visible gifts of the Holy Ghost The meanes whereby they were gathered to the Church and admitted to bee of the Church are set downe in these words and they that gladly received his word there is the means of their gathering and were baptized there is the meanes of their admission Peter he preached and many heard him and so many as gladly received the word were baptized and thus they were added to the Church now being thus encreast in this verse it is shewed how they were afterward imployed they continued in the Apostles doctrine c. they went on as they beganne they beganne religiously and they went on religiously they had the Apostles doctrine and were called by it and they continued in the Apostles doctrine The reach of the Holy Ghost here is this to commend to us the religious practice of religious professors and so to set before us the right forme of a true visible Church and he sets it downe in these few words most pithily and most plainly that this example of this primitive Church might be a president and direction to all succeeding Churches to continue to the worlds end The parts of the verse are two first the duties they did performe secondly their cariage in performance of them The duties are in number foure Apostles doctrine fellowship breaking of bread and prayer These duties though they be in number but foure yet they are of that nature as whereunto we may reduce all other Christian duties whatsoever so that when it is said here that they performed these foure it is intended that they were carefull also of all other duties belonging to their profession but in these they laboured especially as those that were the chiefe and heads of all the rest First the Apostles doctrine that is the word of God and doctrine of salvation that the Apostle preached unto them Indeed it is the doctrine of Iesus Christ himselfe Yet it is called the Apostles because they were the messengers and ministers of it no other teachers would they acknowledge but the Apostles onely nor receive no other doctrine but that which they taught them They had not the whole doctrine of the Apostles as yet revealed to them for most of them were but newly converted how could they continue in it then The meaning is that that which they had learned every one more or lesse did faithfully continue and remaine stedfast in Second duty is fellowship the word in the original signifies communion for which cause some understand it of the Lords Supper but yet because first the word is never so used elsewhere in Scripture without addition with addition it is as in 1 Cor. 10.16 the communion of the blood of Christ c. and secondly because the Lords Supper is significantly exprest in the next words breaking of bread therefore I rather understand it according to our translation fellowship that is mutuall communion and participation in all duties and offices of Christian love and concord one toward another whereof three particulars are specified in the verses following verse 44 45 and 46 they had all things that is all worldly goods common those that had any communicating freely to the use of those that had none here was Christian fellowship indeed they laid all their goods and possessions together and made a common stocke for the maintenance of the whole Church and secondly vers 36. they continued together daily with one accord in the Temple here is Christian fellowship to consent and joyne all together as one man in Gods worship thirdly and breaking bread at home here is Christian fellowship not onely in Gods Temple but even at their own private houses not only at the Lords Table but at their owne ordinary meales they met lovingly together and dranke together and were Christianly merry together for so are the words with gladnesse of heart Thirdly breaking of bread the phrase doth sometime and indeed most properly signifie the receiving of their naturall and daily food as in Luke 24.35 compared with verse 30 and there is good reason for that phrase because bread is the staffe of our life and the chiefe of all our food therefore all our food is usually and fitly comprehended under the name of bread and breaking of bread a matter specially in use among the Iewes for they made their bread into Cakes of thinne Loaves and so they might and ordinarily did breake them with their hands they were not so thick or tough that they needed any knives to cut them and from this their ordinary practice is the phrase borrowed and applyed to the receiuing of their spirituall food in the Lords Supper and that very fitly and significantly there being a breaking of bread after a speciall manner The bread there broken is a speciall bread that is to say separate for a speciall use and a speciall breaking of bread being a lively and teaching signe of the breaking of Christs body and so it is called too Act. 20.7 And the first day of the weeke the Disciples being come together for to breake bread Paul preached unto them where it is meant of the Sacrament of the Lords Supper and that it is so meant here it appeares to be cleare because of the other religious duties that it is sorted withall for they would not put in the receiving of their naturall food amongst these things and againe that is put in afterward in 46. vers and hee calls it their breaking of bread at home in opposition to this Neither yet is it to be understood that because one part of the Sacrament is here onely named that is breaking of bread that therefore they were denyed the other that is drinking the wine as the Papists would beare us in hand but a part is put for the whole the naming of one part in right reason certainly presupposing they had the other as we see in 46 vers in the receiving of their naturall food onely bread no drinke is named and so it will follow by the Papsits rule that they had no drinke at home neither a grosse inference but if it bee ingenuously and understandingly considered wee cannot but conceive the drinke too and that the naming of the one doth certainly presuppose the other too specially being things so usually and naturally joyned together so it is likewise in the sacrament the naming of the bread doth certainly presuppose the wine Fourthly prayers which is specially to bee understood of publike prayers no doubt but everie one had their private devotions and prayers for many of their owne private and particular necessities and no doubt but they were frequent in them too but yet the other three being publique and common duties this is to
of Hosts Who stands up to maintaine the cause of the common good but every man is for his owne good nay who is it that is sincerely earnest for the saving of his own soule We know that the word of God is scarce in many places in all places it is little set by Christian fellowship is banisht from amongst us the Sacraments much abused publike prayers condemned of some contemned of others and by some turned into meere babling The field of this land hath beene plentifully sowne with the seed of Gods word but where are the fruits Thistles and thornes and weeds great store sinnes and corruptions and oathes without number ignorance prophanenesse oathes blasphemies oppressions deceit and all manner of evill reignes and rules amongst us but good fruits are verie few or none at all every one of you knows this to be too true if you were asked in your consciences you would acknowledge and say as much your selves Then marvell not beloved that the Lord is incenst with anger against this Land marvell not that so many judgments are inflicted on us marvell not that such great floods of waters doe now make havocke of the commodities of the earth the corne and the grasse marvell not at this but rather marvel that the Lord shews not forth his wrath upon us to the utmost and that he that hath most justly drowned our grasse and corn with floods of waters hath not also poured forth the floods of his everlasting wrath and drowned us soules and bodies in hell There is just cause for all this for the Lord hath made choice of this Land as his owne Vineyard as it is in Esay 5. and hath planted it with the best plants and hath digged it c. and looked for grapes that is godly and religious duties but we have brought forth wilde grapes sinnes and rebellions and abominations of all sorts but no pleasing fruits unto God To come nearer this City professeth as well as any City in the world I may safely speake it none professeth a more holy and sound Religion nor would seeme to be more forward in it but where is the life and practice of Religion Is it in our Churches there indeed it should bee but is it there wee tender indeed oft-times our bodies there when our mindes are abroad on the world or here set upon some present vanity Is it then in our houses the hard dealing of masters to their servants the nice education of children in wantonnesse and idlenesse without Gods feare and without any ordinary calling too too common through this whole City and the children of our greatest Citizens rue it daily and our neglect of private catechizing and prayer witnesseth against us that it is not in our houses If it bee not in Gods house nor in our owne houses is it then in our shops and ware-houses indeed there it is most needfull but there it is least used Lying and swearing and deceiving and over-reaching is there more gainfull to us and therefore are the more practised Is it then in the streets no they are very stages of naughtiness and vanity A thousand baites are there to allure our eyes and eares to some evill or other not one to goodnesse religious practices dare not shew their heads in our streets If we looke into the City it is bad if into the Suburbs it is worse if we look into our selves or wives or our children or our dyet specially into our apparell all these testifie against us that we practise nothing lesse than the Religion wee professe I said before no City in the world goes farther in profession than this City I say now No professing Citie in the world is of lesse or worse practice than this is professing Cities said I nay those that never profest Religion Sodome and Gomorrah we may compare with them the pride and fulnesse of bread and idlenesse and abominable filthinesse and uncleannesse of this City cryes out in every corner for fire and brimstone to be poured downe from heaven upon us To come nearer to our selves looke into our owne Parish and Congregation I cannot but grieve and am ashamed that by my weake labours and the labours of so many my good Brethren and assistants so long continued in this place so few are brought to be duly conversant in religious duties One is given to the world another to his pleasure another to drinking another to pettishnesse another envies at his brothers prosperity another is selfe-willed another is a swearer another a prophaner of the Sabbath another thinkes much of an houre or two spent in Gods service on the Lords day all of us professe Religion yet this is our irreligious practice some of you happely make some conscience of the duties of the first Table hearing praying and some other parts of Gods worship but are not so conscionable of the second Table either you neglect your ordinary calling or are unjust in your dealing an exception too common and too just against many great professors On the other side some are carefull of the duties of the second Table they are just in their dealing and will wrong no man wittingly and so thinke that is Religion enough to be saved by Oh my brethren you are deceived on both sides it is true that both these kinde of duties be good but so as they be both practised together 1 John 3.23 This is Gods commandement that we beleeve in his Sonne and love one another where all the duties of the first Table are commanded under the name of faith and the second under the name of love God commands both and we must practise both Thou that art carefull in the duties of Gods worship if thou be not withall carefull in good duties towards thy selfe and men thy faith shall never save thee On the other side thou that art carefull of good duties towards thy selfe and men if thou be not withall carefull of the duties that belong to God thy love shall never save thee Second Vse It serves for tryall it will bring every one of us to the true touchstone whereby we may prove our profession to bee sound and good we all professe Gods holy religion if our hearts and lives be able to speake for us that wee be duely conversant in the practice of holy and religious duties we may boldly conclude that we are true and sound professors but if our practice be naught this our profession is nothing worth to us our Saviour himselfe sets the matter before us in those very termes Matth. 7.24.28 If we heare Gods Word and doe it we build upon a rocke and whatsoever comes we shall surely be saved but if we heare and doe not we build but upon the sand we are foolish builders wee and our building shall fall and our fall shall be great even downe to hell And the like touchstone doth the Apostle bring us to Ephes 4.21 to 24. Many learne Christ but none learne Christ as the truth is in Iesus
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
hearts It is not the Wine and the Sacraments that shall save us it is not our clothes but our bodies that shall warme us without we have this grace we shall not be the neerer to life Secondly I shewed you that the things themselves they are not the substance of our salvation not our faith nor our repentance but a meanes of our salvation 1 Iohn 3.2 We know that we are the sonnes of God but we know not what we shall be a strange thing we are here already the sonnes of God this we know but we know not what wee shall be as who should say that the state of Gods children in heaven doth so farre exceed all the state of grace here though they know this yet they doe not know that therefore rest not in thy faith as it is in it selfe but rest upon God that promiseth to justifie thee by faith God set his love upon us God adopted us yet that is nothing There is a sweet proportion between the life of grace here and the state of glory hereafter and to say the truth they doe agree in this the substance of the truth is one and the same so farre forth as we are capable of them here in this world but yet in circumstance they differ but in substance they are the same first the persons they are the same they that are made partakers of the state of grace here shall be sure to be made partakers of the state of glory hereafter all that are partakers of heaven shall be made partakers of grace here also the objects and things the same God the same Christ the same blessed things that we doe enjoy And lastly the right is the same all the right that we have to grace in this life all the glory that wee shall have in the world to come is through the mediation of the Lord Iesus Christ Christ Iesus yesterday and to day and the same for ever Christ Iesus in the state of grace and in the state of glory but yet there is difference betweene them they differ in circumstance of grace grace is managed here upon earth and glory in heaven againe there is difference in the time matters of grace they are managed onely for a time for the present dispensation of this life matters of glory they last for ever againe they differ in the manner because matters of glory are apprehended here by faith and then they shall be apprehended by sight and appearance we beleeve now onely we then shall see that which now we doe beleeve Lastly there is difference in the measure and in the degree grace I must needs say it is some beginning of glory but it comes farre short of glory it is nothing to glory now wee are in part then we shall be perfect then we shall know as we are knowne now we see but darkly saith the Apostle 1 Cor. 14. but then we shall see face to face great difference in regard of the degree and measure here wee have them onely in part there we shall have them in full here wee have them onely in a darke glasse as a man would say but there we shall have them in a cleare glass That speech there of the Queene of Sheba 1 King 10.7 may very fitly be compared to this the Queene of Sheba had heard of the wisedome of Salomon she made a journey and came to see it and when she had seene it shee gave this report Well I have heard a great report of thee but I have not heard the halfe of that which now I see there was a great deale more that shee beheld or that she heard of And so likewise may wee say concerning the state of grace and the state of glory We know a great many things that God hath treasured up in heaven for those that doe beleeve in him as glory happinesse and blessednesse when we come there we shall utterly disclaime all those kindes of knowledge I wee shall behold a thousand times more than ever we knew of these things before Vse 2 Another use of the point is this This should teach us that the fruits of the Sacrament howsoever the Sacrament it selfe and the outward means doth not last for ever yet the fruit of them lasteth for ever we shall have the fruit and benefit of the conscionable receiving of the sacrament whē we shall come to judgment they shal vanish the prophesying shall cease but love shall never cease that which is imperfect shall bee done away but that which is perfect that shall stand for ever the Word and the Sacraments they shall cease in regard of their being but in regard of the benefit and fruit that we receive by them that shall never cease 1 Pet. 1.24 This is the word that we doe preach unto you there the Apostle shewes plainly that howsoever we perish and all things else perish yet the benefit of the Word and the comfort that we receive by the Word it shall not perish but it shall last for ever it is an immortall seed Mary hath chosen the better part that shall never be taken from her holinesse in Iesus Christ shall bee taken from her the preaching of Iesus Christ shall bee taken from her but the benefit of the preaching of Iesus Christ shall never bee taken from her it shall last for ever to all eternity if shee get life wrought in her heart by the powerfull preaching of the Word that shall never dye Vse 3 The last Vse this serves for instruction it should stirre us up that seeing it is so that these outward meanes of holinesse and inward graces they be serviceable meanes of the fitting of us against the day of Christ therefore every one of us should labour to performe these duties so as to make this our reach making this our ayme that wee may bee fitted to the comming of the Lord Iesus Christ and because that the day of our death is partly a beginning of the Lords comming to us in particular therefore let us labour still so to pray as that wee should dye presently still so to heare the Word and receive the Sacraments as though thou shouldest dye presently when we come to heare the Word do not think of the Word as it is the word of a mortall man but as Christ saith heare it as the word that shall judge thee at the last Iohn 6. and therefore heare it and hearken unto it and consider of it reverently as thou oughtest to doe as thou shouldest be judged by it as the last day and so likewise in the receiving of the sacrament Oh if we would consider with our selves when we come to lye upon our death-bed we shall have need of comfort if we had never so much comfort and grace at the day of death and at the day of judgement wee shall have need of all there is no comfort to bee had but by our faith and repentance and gracious courses that we have walked in in the time of our
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