Twenty-Three Sermons, Lecture 23
The Three AND TWENTIETH LECTVRE VPONUPON THE SACRAMENT OF THE LORDS SVPPER.
VPonUpon the occaſion of our receiving the Sacrament of the Lords Supper the next Sabbath, we are now to turne aſide from the Catechiſme, to the matter of the Sacrament of the Lords Supper. Act. 2.42. They continued in the Apoſtles doctrine, and fellowſhip, and breaking of bread, and prayer. The reaſon why we made choiſe of this Scripture for the matter of this ſacrament, was becauſe the Sacrament of the Lords Supper is here called by the name of the breaking of bread: that being the firſt thing wee entred upon, that is, the names and titles whereby this Sacrament is called: we ſhewed you that this, and the verſe going before, containes the ſucceſſe of the ſermon that Peter made immediately upon the comming downe of the viſible gifts of the Holy Ghoſt. In the former verſe he ſhewes how they were increaſed: In this verſe, how they are imployed; They continued in the Apoſtles doctrine, &c. We ſhewed the parts of this verſe to be two: firſt the duties they were converſant in, the Apoſtles doctrine, fellowſhip, breaking of bread, and prayer: Secondly, the manner of performance of theſe duties, they continued in all theſe: or they did ſtrongly and ſtoutly againſt all oppoſitions, and yet with all patience, goe on in the performance of theſe duties: One part of the reach of the holy Ghoſt in this place (I ſhewed you) was to commend unto us the religious practice of religious profeſſors. Another part of his reach herein was to ſet forth unto us a true forme and patterne of a true viſible Church. From the firſt of the reach of the holy Ghoſt in this place, we have obſerved this doctrine: That all that profeſſe Religion, their life and practice muſt be anſwerable to their profeſſion; they muſt be daily converſant in the practice of religious duties both of the firſt and ſecond Table. Now we are to come to the other part of the reach; that is, that the holy Ghoſt ſets before us the patterne and example of a true viſible Church in theſe Chriſtians; and that this is one part of his reach appeares plainly by this, becauſe he doth ſo preciſely and exactly ſet downe and deſcribe the cariage and behaviour of theſe Chriſtians after their calling and gathering together; which he would not have done, but that hee had a purpoſe to ſet before us a true patterne of a viſible Church; That theſe were a Church, it can be no queſtion, for they are expreſly ſo called, verſ. 47. the Lord added to the Church, &c. And that they were a true Church, it is no queſtion; for if there were ever any, this was one; the Apoſtles themſelves being their teachers, and the people being ſo effectually called immediately after the ſending downe of the viſible gifts of the Holy Ghoſt. And that they were a viſible Church, it is no queſtion, becauſe they made open profeſſion of that Chriſtian faith which they had received: and therefore this reach and drift of the place rightly conſidered, it is as if he ſhould ſay, theſe Chriſtians thus receiving the Word, and being thus baptized, as verſ. 41. were now a true viſible Church. And this is the ſtate and condition that they were growne into and ſetled upon; they continued in the Apoſtles doctrine, and fellowſhip, and breaking of bread, and prayer; and ſo have a right forme of a true viſible Church. For the better underſtanding of this point, we will firſt conſider of the holy Ghoſt in taking this courſe; and then ſecondly, we will come to the inſtructions: Firſt, let us conſider the wiſedome of the holy Ghoſt, in taking this courſe, and that we may diſcerne in theſe two particulars; firſt in that hee thought it needfull, that there ſhould be ſome exact pattern of a true viſible Church extant in ſcripture, that all ſucceeding Churches were to be examined by and conformed unto; ſecondly, in that hee made choyce this Church, as a moſt fit patterne for that purpoſe. Firſt we are to conſider of the wiſedome of the Holy Ghoſt, in that hee thought it needfull, that there ſhould be ſome exact pattern of a true viſible Church extant in Scripture, for all ſucceeding Churches to bee examined by and conformed unto: The Lord ſaw that it would be a matter of great conſequence; he knew on the one ſide, that many congregations would pretend themſelves to bee a true viſible Church, when indeed they are not ſo; and on the other ſide, he ſaw that thoſe which are true Churches indeed, would be called into queſtion about their ſtate, by their enemies ſlandering them, and traducing them as falſe Churches: And therefore he would have ſome abſolute patterne of a true viſible Church to be found in Scripture, whereby true beleevers might juſtifie themſelves, and their owne ſtanding; and convince all falſe Churches whatſoever: As a ſtraight rule ſhewes both the crookedneſſe of that which is crooked, and the ſtraightneſſe of that which is ſtraight; So a true patterne of a true viſible Church, ſerves as well to diſcover the falſhood of a falſe Church; as to confirme the truth of a true. The Lord knew that many Chriſtians would be much offended at the manifold differences that from time to time wold ariſe amongſt profeſſours, touching the ſtate of a Church; and ſo ſtand in a mamering not knowing what Church to joyne themſelves unto; and therfore for their ſakes he thought it fit and needfull, that ſuch a patterne ſhould be ſet before us, as that we may be reſolved which Churches wee may ſafely and boldly enter into, and ſtand in cōmunion withall: And howſoever this alſo might bee and is ſufficiently taught in the Scripture by certaine precepts, rules, and directions, yet one example and patterne doth more ſenſibly worke upon us, and ſwayes us more in our underſtanding, judgement, affections, and practice, than twenty precepts: examples are ſtrong perſwaders, and pregnant and lively teachers; and therefore here is the wiſedome of God that hee doth thus furniſh us with a true patterne of a true viſible Church in Scripture: ſecondly, herein the wiſedome of God doth alſo appeare, in that he makes choice of this preſent Church, as a moſt ſenſible and fit patterne for that purpoſe: for this was the firſt Church that ever was after Chriſts aſcenſion, and the viſible comming downe of the gifts of the Holy Ghoſt; and wee may call it the very prime of the Primitive Churches: and where ſhall wee have a fitter patterne of a true viſible Church, than that which is fetcht from the firſt viſible Church after our Saviours aſcenſion. Vſually Gods ordinances are beſt at the firſt inſtitution, when they are freſh out of Gods hands, ſpick and ſpan new as it were: In time when they come into mens handling they are degenerate and corrupted; but at the firſt when they come out of Gods handling, then they are moſt pure and ſincere. Mariage is the ordinance of God; and the firſt mariage that ever was, was the beſt mariage that ever was; and that is the patterne that all other are to be examined and faſhioned by; as our Saviour ſheweth, Matth. 19.4.5. the Lords Supper is Gods ordinance; and the firſt that ever was was the beſt that ever was; and that is the pattern which all other Suppers of the Lord are to be framed by; as the Apoſtle ſheweth, 1 Cor. 11.23. So this being the firſt Church after Chriſts aſcenſion, was in beſt caſe of all other Churches; and therefore that was a fit patterne for other Churches to be tryed and cenſured by. But ſome will except, and ſay, What, is this the beſt Church that ever was? What ſay you of the particular Churches that were ſoone after? as of the Church of Rome, and Corinth, and Epheſus, &c. I anſwer, they were goodly Churches, and had ſome more outward complement than this had; but they had no more for ſubſtance than this had; yea, they had many failings and corruptions that this as yet was free from. Others will except and ſay, But what ſay you of the Church when our Saviour himſelfe lived and was perſonally preſent, and preached on earth: I anſwer, firſt, That even in reſpect of Chriſts owne perſonall preſence, yet this is nothing inferiour to that; for now after the ſending downe of the Holy Ghoſt hee is preſent with them by his Spirit; and this preſence of his by his Spirit, is as effectuall for all ſaving purpoſes as his bodily preſence was; as our Saviour ſhewes, Iohn 14.16, 17, 18. Secondly, I ſay, that ſetting only Chriſts perſonall preſence aſide, that was not comparable to this; for then the Church was not ſo throughly furniſhed with gifts as now it was; yea then the Apoſtles themſelves had not received that fulneſſe of power from on high as now they had. Take it thus, Chriſt Ieſus by his life, and preaching, and miracles, did as it were plant the Church; Chriſt Ieſus by his death and reſurrection did as it were water the Church; Chriſt Ieſus by his aſcenſion and ſending downe of the Holy Ghoſt, ripened his Church, and furniſhed it with all ſufficient gifts, and brought it to perfection. Beſides, that Church was onelyonly a provinciall Church, conſiſting of Iewes onelyonly 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 onelyonly 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 onelyonly a true viſible Church: but that they are as truly a Church as they are truly viſible.
Thirdly, there be the true and right cauſes of a true viſible Church: as firſt, the efficient, God in the miniſtery of his word: Iames 1.18. Of his owne will begat he us by the word of truth. Secondly, there is the materiall cauſe, Saints by calling, 1 Cor. 1.2. Thirdly, there is the formall cauſe, their joynt and open profeſſion in the uſe of Gods ſaving ordinances. Laſtly, there is the finall cauſe; the glorifying of God in the embracing of his ſaving Faith and Religion: now where theſe cauſes are, it is impoſſible but there ſhould bee a true Church; except the Lords owne labour bee in vaine, which cannot be.
Laſtly, there be the true conſtituting parts of a true viſible Church; there is Chriſt the head, as we ſhewed in the firſt reaſon; and there bee the members, Miniſters and people; The Miniſters preaching the Word, adminiſtring the Sacraments: inſtructing and perſwading to the duties of prayer and love: And the people conſcionably obeying and practizing thoſe duties; therefore there is the whole body of a true viſible Church.
The Vſes:
Firſt uſe is matter of reproofe of ſundry Adverſaries: firſt of thoſe that oppoſe the firſt branch of the doctrine; Some congregations ſay they have theſe, and yet are no true viſible Churches: but let them ſhew me any ſuch Congregations, where theſe are in any true meaſure; and then let them ſhew mee any juſt cauſe why theſe ſhould not be a true Church: They may be hereticall Churches, and yet true Churches; and they may be ſchiſmaticall Churches, and yet true Churches, except they overthrow the foundation; and if they overthrow the foundation, then the Word is not truly taught and received amongſt them, nor any other of theſe duties religiouſly practiſed.
Secondly, it is for reproofe of thoſe that oppoſe the other branch of the doctrine: Some Congregations ſay they are true viſible Churches, and yet they have not theſe things yes, they have them in ſome meaſure, more or leſſe, or elſe they are no true viſible Churches: at leaſt they have the Word truly preached amongſt them, which doth incluſively comprehend the other duties. The ſtate of a true Church is rightly to be weighed and conſidered, and accordingly theſe things may be affirmed of it. There is a beginning Church that hath the beginnings of theſe things: and there is a flouriſhing Church, and that hath all theſe things in ſome good beauty and perfection: and there is a Church in perſecution, and that hath theſe things, yet with many oppoſitions and interruptions: there is a decaying or a dying Church, and that alſo hath theſe things though decaying and dying, as we may ſee in the Church of Sardis, Rev. 3.1, 2, 3.
Thirdly, it reproves thoſe that pretend themſelves to be the true Church, and yet are deſtitute of theſe things. As the Popiſh Church, I mean the faction of the Pope and Cardinalls and Ieſuits, which challenge to themſelves, to bee the onelyonly, 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 onelyonly; 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 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 onelyonly 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.
End of the text · John Randall, Twenty-Three Sermons (1630)