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Bread that we break (as he goes on) is it not the Communion of the Body of Chrift? and the Cup that we drink of, is it not the Communion of the Blood of Chrift? And being all Partakers of both, all the Members are joined together in the fame Fellowship and Communion, which is the Cement that unites and keeps them together.

So that this Body is but one, acted by the fame Spirit, call'd into one Hope of their Calling, having the fame Lord, i. e. the fame Head or Mafter to prefide over it, the fame Faith profefs'd in it, but one Baptifm to enter into it, and but one God and Father of all to continue and preferve it; as we read Ephef. 4. 4, 5, 6.

Thus we fee what we are to understand by the Body of Chrift, namely, the whole Christian Church: which tho fubdivided into many particular Churches and Congregations for the convenience of Worfhip and Difcipline, are yet all united into one Body, or Catholick Church, under Chrift their Head, and join'd to one another as Members by one Communion. From whence I proceed,

II. To enquire what it is to be a Member of this Body: which, in fhort, is to be admitted into this Society of Chriftians, and to the Enjoyment of all the Benefits and Privi leges of it. And this is done by the Sacrament of Baptifm, by which we are receiv'd into the Bofom of the Church, and ingrafted into this one Body of Christ. Hence we are faid to be baptiz'd into Chrift; that is, by Baptifm admitted into the Chriftian Church: And as many (faith the Apostle) as have been thus baptiz'd into Chrift, have put on Christ; that is, have put on that Relation unto Chrift, that Members have to the Body. For this reafon, Baptifm is fometimes ftyl'd, The Door that opens into the Christian Church; fometimes, The Gate that leads us into Chrift's Fold; more frequently, The Beginning of a New and Christian Life; and the first Step to Fellowship with God and his Saints. And this was the reafon why the Font was antiently plac'd by the Door or Entrance into the Church; to fignify that by that we are admitted into the Congregation of Christ's Flock. And the Font's being put in the way to the Altar, fignifies Baptifm's being the first step to the holy Place; and being thereby taken into the number of God's Children, we may be embolden'd to go on, and draw nigh to his holy Table: For by one Spirit, faith the Apostle, we are baptiz'd into one Body, and are made to drink of the fame SpiE 2

rit,

rit, 1 Cor. 12. 14. meaning, that being thus enter'd into it, we are entitled to the Holy Ordinances of the Gofpel; and being made Members of Christ, that is, of his Church, we are thereby inftated in all the Promifes and Privileges that belong to it. And this will lead us to enquire,

III. What are thofe Favours and Privileges that appertain to us as Members of Chrift's Church. And tho thefe are many and great, yet I fhall mention two only as common to all the vifible Members of it. And these are,

(1.) The Liberty of God's Holy Word and Sacraments; together with all other Means of Grace, in order to a holy Life. And,

(2.) The divine Aids and Affiftances of God's Grace and Holy Spirit, in order to render them ufeful and effectual to that end. Of each of which I muft fpeak a word or two particularly and,

(1.) All the Members of Chrift's Church, as fuch, have a right to the hearing and reading of God's Word, and receiving his holy Sacraments, together with all other Means of a holy Life; of which nothing but their own perverse and itubborn Refufal can deprive them. For Chrift's Commiffion to his Apoftles, and in them to all other Paftors and Minifters of his Church, was, Go teach all Nations, baptizing them, &c. Mat. 28. 19. And tho they were fent firft only to the loft Sheep of the Houfe of Ifrael, yet their Commiffion was after enlarg'd, and extended to the Gentiles alfo, and to as many as the Lord our God fhould call. So that no baptiz'd Chriflian now is to be excluded from the publick Affemblies and Inftructions of the Church, that is willing to learn, nor to be debar'd of the holy Sacrament, that does not unfit himfelf to receive it.

Now this, confidering the Excellency of the divine Law, and how far the Doctrine of the Gospel exceeds all other Pretences to Revelation, will be found a vaft and ineftimable Privilege. The Precepts of Chrift infinitely furpass, not only the wifeft Inftructions of the Heathen Moralifts, but even the more facred Inftitutions of Mofes's Law: And tho no Nation had wifer and better Laws than the Jews, yet the Precepts of Chrift as far exceed them, as the Light of the Sun does that of the Stars. And what a Happinels is it to be under the Influence and Conduct of fuch bright Revelations? And as Chrift hath fet up this clear Light in his Church, fo hath he caus'd it to fhine to all the Members of

it; the Word and Sacraments being free to all that defire to have access to them; and none but fuch as wilfully cut off themselves, are to be excluded from the Benefit of his Institutions. But then,

(2.) Another and greater Privilege than this, belonging to the Members of Christ's Church, is, not only freely to enjoy the Means of Grace for the Good of their Souls, but to derive Grace and Strength from Christ, to render them effectual to their Salvation. For as the Head conveys down Life, and Senfe, and Motion, to the inferior Members; fo does Chrift derive down the Affiftance of his Grace and Holy Spirit upon the Members of his Body: by which they are quicken'd and enabled to every good Word and Work. And this is done partly by our Union with Christ, the Head of the Catholick Church; partly by our Union and Subordination to the lawful Governours and Teachers of it; and partly likewife by our Union with one another. For as in the natural Body there are Nerves that branch from the Head thro' the Body, and convey the animal Spirits to every Member; fo in the mystical Body of the Church, there are the Ordinances of the Sacraments, of Preaching and Praying, and other holy Offices, adminiftred by Perfons fer apart for that purpose, to convey thofe ordinary Supplies of Grace that are neceffary to the Health and Vigour of every Part. By which means it is, that the Grace of God is fufficient for us, and we can do all things requir'd and expected from us, thro' Chrift that ftrengthens us. These are fome of the inestimable Privileges that belong to us, as we are by Baptifm made the Members of Chrift. From whence we may infer,

Ift, The unfpeakable Danger of obftinate and fcandalous Wickedness, which justly forfeits thefe Privileges, and causes Men to be depriv'd of them. Our Bleffed Saviour hath left a Power in his Church, by Excommunication, to cut off obftinate Offenders from the Benefit and Bieffings of it; he hath order'd, that fuch as will not hearken to the Church, or be fubject to the Power he hath fet up in it, be no longer accounted Chriftians, but as Heathens and Publicans. St. Paul commanded the incestuous Corinthian to be deliver'd up to Satan, and to put from among them that wicked Perfon.

Now, as 'tis a fingular Favour to be receiv'd within the Pale of the Church, and to enjoy the afore-mention'd Mercies and Privileges of it; fo 'tis an unfpeakable Misery

to be turn'd out, and to be barr'd of the forecited Bleffings. And the rather, because they who are juftly fhut out now from the Church Militant, will be excluded likewife from the Church Triumphant hereafter; and the Sentence pronounc'd against them here on Earth, will be then ratify'd in Heaven.

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2dly, We may infer from hence, the extreme Folly and Danger of Schifm, whereby Men voluntarily cut themselves off from the Body of Chrift, by their own wilful and caufless Separation and fall into thofe Sects and Divifions, which are not fo much Parts of the Church, as the Excrefcences and Corruptions of it. The Sin of Schifm lies in breaking the Unity of the Church, and thereby dividing the one Body of Christ. The Folly of it lies in falling off from the one Communion of the Church, and thereby depriving ourselves of the Promifes and Bleffings annex'd to it. The Danger of it is, That by both these we cut ourselves off from Chrift, and fhut ourselves out of all hopes of Mercy and Salvation from him. I am the Vine (faith Chrift) ye are the Branches; except ye abide in me, that is, in my Church, ye can bear no Fruit, but like withered Branches, are only fit to be cut down and caft into the fire.

Laftly, From what has been faid, let us learn to fet a high value upon this Church Membership which we have by our Baptifm, and the inestimable Privileges we receive thereby endeavouring to make a right Ufe of them, by frequenting the publick Affemblies, and receiving the holy Sacraments; which not only tend to the prefent Comfort and Edification of our Souls, but to the future and eternal Happiness and Salvation of them.

Let none flight thefe invaluable Bleffings, by neglecting or contemning the publick Worship, or turning their backs upon God's holy Ordinances; for this is to make light of Chrift, to thrust Salvation from them, and to incur the Peril of eternal Damnation.

DISCOURSE VIII.

ROM. viii. 14.

As many as are led by the Spirit of God, are

the Sons of God.
Children of God.

H

And verfe 16. We are the

AVING explain'd the firft Privilege confer'd in Baptifm, namely, Church-Membership; contain'd in those words, Wherein I was made a Member of Chrift: I come now to the

Second, in these words, Wherein I was made a Child of God; of which I fhall difcourfe to you from the Words of the Apostle, As many as are led by the Spirit of God, are the Sons or Children of God. To be led by the Spirit of God, is, among other ways, to be led to the Waters of Baptifm, where we are faid to be born again, of Water and the Holy Ghost, John 3. And as many as are thus led by the Spirit of God, the Apoftle tells us, are the Sons of God; or, as the Catechifm expreffes it, the Children of God. the better explaining whereof, I must enquire,

For

First, What we are to understand here by a Son or Child of God.

Secondly, What are the Benefits or Privileges of this Relation. And,

Thirdly, I muft fhew that this is promis'd and convey'd to us in Baptifm: of which particularly. And,

First, I must explain what is here meant by a Son or Child of God. In order to which, we may obferve,

1. That to be a Son of God: here, cannot be meant of a Son by eternal Generation for this was the fole Privilege of Jefus Chrift, and peculiar to him; who is therefore in this fenfe faid to be the only Son, or the only begotten Son of God. Nor yet,

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