violating of the practise of our Sauiour and a manifest contradiction to the nature of a Communion for how can it be so tearmed when there be no Communicants How doe the Faithfull here communicate one with another If there be any extraordinarie worthinesse in their Persons then indeed the beholders may fare the better or if there be any extraordinarie worthinesse in their Actions but their Persons or Actions be no more worthy then our Sauiours He gaue it to his Disciples and bad euerie one of them eat it for themselues and therefore you see a plaine violation of the first institution of that Ordinance and an abuse of the Sacrament hereby But they returne vpon vs why haue not you your priuate Communions in England and in other Reformed Churches I answer we haue priuate Communions and so haue others but that is verie sparingly and neuer but when vrgent occasion requires but besides where we haue any it is not as theirs is the Minister neuer communicates alone as theirs doe but hath alwayes some to communicate with him In case we goe to communicate with the sicke our State inioynes that there must be many of vs and therefore not priuate in their sence as they vnderstand it So that still whether priuate or publike there must still be an Assembly that is so many as conueniently may be had Concerning that matter of priuate Communion as I haue obserued the carriage of it hath beene this that the sicke Man might receive it if any were weake and could no wayes come to it and yet had a desire to receiue and were fit for it the Ancient haue not stucke to communicate with them in the priuate House but it was most warily obserued For this was their vsuall custome when the Communion was administred in the House of God in publike then and at the same time the Minister went and carried the Communion priuately to the partie absent and so it was but one and the same Communion and there is no question but the partie sicke being a Member of the same Congregation in Gods acceptance is a Communicate of the same though absent and so both publike and priuate is but one and the same Communion Thus the priuate Communion is the publike for it is not the difference of the place that breakes off the Communion the sicke haue with of the rest of the Congregation if they desire and thirst after it But this I thought good to speake of because the Point leads me to it and it is prouided by our State that there must be many Another sort of People to be reproued are those that causelessely absent themselues from it they leaue the roomes vnsupplyed and forsake the Lords Table vpon Communion daies I deny not but sometimes Men may haue cause to be absent but let euerie Man examine himselfe well let him debate the matter well whether he hath a good iust and sufficient cause or no for if he haue not such a cause as God approues of his sin is exceeding great in absenting himselse Some absent themselues for the World Luke 14.18 c. One said he had bought a Farme another a Yoke of Oxen c. Sinfull Man shall the World hinder thee from God Shall the businesse of this life hinder thee from the matters of thy Saluation Put the case thou gettest the whole World by being at home and losest thine owne Soule by being absent from the Lords Table O then what shall it profit thee to get the whole World and to lose thine owne Soule Others cannot come because of their sinne that is to say because they haue not repented they are not thoroughly prepared they are not in charitie with their Brethren they despaire c. It is true here is a iust cause that they must not come but this is no good cause that therefore they may not come A good cause is that which God so approues of in mercie that though Men be absent yet he accepts of them as if they were present as in other duties when he is pleased to dispense with them because they haue such a necessarie hindrance and so imputes it not as sinne vnto them If there be matter of necessitie to with-hold vs that is a good cause we may absent our selues without sinne but if a Man be out of charitie and therefore comes not here the cause is as bad and as they not comming it is a iust cause that he must not come but not that he may not come Simon Magus his Heart was not vpright in the matter of the guifts of the Holy Ghost and therefore this was a hindring cause that he might haue no hand in it but yet this exempted him not from sinne in that case because the ground was not good If we be out of charitie and therefore come not this is a iust cause why we must absent our selues but yet this doth not free vs from the imputation of sinne because our cause is not good It is our owne fault that we cannot come and so it doubles our sinne Vse 2 Another Vse of the Point is matter of exhortation It should stir vs vp to hearken to the voyce of God when he calles vs we must imbrace the sauing Ordinances of God we must accept of his gracious offer be there tendreth vnto vs. Euerie Man must labour to make vp a full Assembly to fill vp the roome God hath prouided at his Table to come our selues to bring our Wiues Children and Seruants so farre forth as they are capable of it that they and we may prayse the Lord honour his Name in the vse of his sauing Ordinances as the Prophet saith in the great Congregation Our Sauiour inuites vs he calles vs to come if it were nothing else but a louing call we should iustly be blamed if we were negligent herein but this his inuitation is a charge to come and therefore we sinne if we come not Besides consider in what need we stand of this we stand in need of comfort in need of the sealing vp vnto vs of the loue and fauour of God by his Spirit of the increase of Grace and Sanctification these things we stand in need of and these things may be had in the Sacrament if we come obediently If we be well prepared we shall receiue much comfort and shall we forsake our owne good On the other side we disable our selues and make our selues a prey vnto Sathan when we vse not those Ordinances whereby we may be fenced against him and therefore it must stirre vs vp to looke to our selues The Congregation wee are of vnlesse we haue iust cause to absent our selues let vs labour to make it vp a full Assembly that many of vs may assemble together to celebrate his Ordinance to incourage one another in the vse of this holy Ordinance Vse 3 Another Point to be obserued is that which Luke reports namely That it is shed for you Mathew saith For many that is many shall
we haue no Grace but we must encrease in it 1 Thess 4.9 The Apostle giues the Rule Concerning brotherly loue I need not write to you you haue loue It should seeme therefore needlesse to write But I would haue you to encrease in the same more and more You say you haue Loue and therefore what needs the Sacrament Yes though you haue Loue yet encrease in this Loue more and more Vse 2 Secondly It shewes the excellencie of this Sacrament in regard of the vse of it that it associates vs to all the Saints and Children of God both in Heauen and Earth for it reacheth to them in Heauen for they are Members of the same Body they tryumphing we fighting It is true their state is a glorious state they are out of harmes way we are subiect to many dangers but yet we haue a sweete Communion euen with them in Heauen and we must thinke this we are here at the Lords Table and all the Saints in glorie haue beene glad of this they which now sit in Heauen with God and thorough Gods mercie it will be as beneficiall to bring vs thither and though we come short of that blessed estate yet let vs tread the same steps and then the time will come when we shall be in glorie as they are And so in regard of the Children of God in Earth it makes vs be partakers one with another though one be in the East and another in the West yet in this blessed Supper their loue is sweetly confirmed The benefit is this when we are in afflictions we know that they who liued before were so and those that are now in our troubles they mourne with vs if there be any cause of reioycing they reioyce with vs but aboue all this we haue this Communion amongst our selues and with the Saints in Heauen that we haue interest and right in all their Prayers which they make to God Vse 3 The third Vse teacheth vs when we come to the Lords Table that then we bring Loue with vs it must not then be to begin it must be in vs before it is here to be encreased and nourished in vs It is our Sauiours Rule Math. 5.23 24. If thou bring thy guift to the Altar and then remembrest that thy Brother hath ought against thee leaue there thine Offering before the Altar and goe thy way First be reconciled to thy Brother then come and offer thy guift First be reconciled to thy Brother get his loue then come and offer thy Offering and so it will be acceptable to God and profitable and comfortable to thy selfe There be many Reasons to stirre vs vp to this dutie We come to the Lords Table to receiue a Pledge and Pawne of Gods Loue in Christ the Bread and Wine are Pledges of the same therefore we must come in loue we come to haue our Faith confirmed and encreased how can this be without Loue 1 Cor. 13.2 If I had all Faith and not Loue I were nothing If we want Loue all is nothing so we come there to ioyne with the Congregation in Prayer If we pray without Loue in wrath and hatred it is damnable 1 Tim. 2.8 Againe we come to receiue the forgiuenesse of our sinnes at Gods Hand then we must forgiue one another Math. 6.15 If you doe not forgiue Men their trespasses no more will your Father forgiue you your trespasses Besides this Sacrament is a Seale that depends vpon the Word but we cannot profit by the Word without Loue. Iames 1.20 The wrath of Man doth not accomplish the righteousnesse of God That is when Men are of a wrathfull and filthy disposition the Seed of the Word will not grow in their Hearts 1 Pet. 2.1 2. Wherefore laying aside all maliciousnesse and all guile and enuy c. As new-borne Babes desire the sincere Milke of the Word that ye may grow thereby If we cannot profit by the Writings without Loue then we cannot profit by the Seale which depends vpon them without Loue. Therefore we must bring Loue with vs to this Sacrament and resolue to maintaine it and not breake it for any thing especially for trifles But some will say I would faine be friends but he that is falne out with me will not be reconciled Well what then Hast thou tendred it bona fide and dost thou desire it heartily And dost thou for thine owne part forgiue freely Dost thou pray that God would turne his Heart And dost thou take all opportunities and vse all good meanes to draw him to it And art thou willing to humble and disparage thy selfe rather then fayle And art ready to embrace him vpon any lawfull conditions that thou mayst win him And dost thou doe all this for Gods cause that he may be honoured and serued and thy Brother cured and thy selfe in better case to doe thy duty Why then though he be at variance with thee yet thou art at peace and vnitie with him the sinne is his and not thine I but what if I haue done thus and haue beene reconciled to him and he breakes forth againe must I seeke to him againe I cannot yeeld to this Yes thou must doe it againe our Sauiour teacheth vs that we must doe this seuen times yea seuentie times seuen times though it be neuer so oft thou must seeke reconcilement and not let this hinder thee from the Lords Table I but what if I cannot parley with him by reason of the distance of place or else he is a great person of great place I answer thou must vse either a Letter or Messenger to him if conueniently thou mayst if not discharge thy selfe cleerely before the Lord and if it be a knowne iarre then tell them of it that are chiefely acquainted with it and make profession that thou wouldest faine be reconciled and this will discharge thee I but what if I cannot dispence with my owne Heart I grant it is my sinne yet I cannot be at peace with him Well then thou canst not be saued If thy Heart be so hardned against thy Brother that it cannot forgiue him assuredly the Lord may iustly and will harden himselfe against thee But whether am I in such a case to come or to forbeare Many will come and aske this question of the Minister and it is a captious question to him For if he say Come then it hardens them in their mallice If he say Forbeare then he hardens them in their profanesse Each way is a double notorious sinne but in the meane time it is a foolish and sencelesse question to them For whether they doe come or whether they doe forbeare being in that case they cannot be saued for thou hast no part in these businesses None of Gods Ordinances will saue vs vnlesse we submit our selues to them we can tell you no other way to Heauen then God hath told vs therefore if you beleeue it and be aduertized by it well and good but if thou wilt none of God in being ruled
his owne Sonne having taken our sinnes upon him when we consider this right then wee begin to fall out with sinne and to hate it and to defie this cursed brat of the Devill that hath brought the Sonne of God to such a cursed and shamefull death so in our mortification we can never attaine to any true measure of it till we have toyled our selves in the due meditation of Christs death when we see and consider that Christ himselfe hath suffered such things afflictions temptations infirmities death it selfe then we begin to dispence with our owne mindes and are contented to suffer together with him and to mortifie our flesh and to crucifie the old man and with patience to undergoe and endure all the fiery tryalls It is the Apostles rule 1 Pet. 4.1 2. so in the matter of temptation the best helpe and strength wee have is Christ crucified Rev. 12.11 they overcame Satan in the blood of the Lambe When the Tempter comes our faith presently takes hold upon the blood of the Lambe upon the death of Christ we know that by that Satan was overcome and so by that we have comfort against temptation we consider we have crucified Christ by our sins already and therefore we will not harken to him to crucifie him the second time we consider that all the promises of God are sealed up unto us in the blood of Christ and thereby wee stand fast striving and suffering and waiting upon God in faith and patience and so we overcome the enemie in the blood of the Lambe so in our expectance of any good thing to come from God first wee are perswaded that Christ died for us that God spared not his owne Sonne but gave him to death for us and thence we doe comfortably conclude how shall he not with him give us all things also Rom. 8.32 In the matter of our perseverance we still are fearfull and faine we would be comforted how we should persevere Meditate soundly upon the death of Christ and there thou shalt have sound comfort for thy perseverance Rom. 5.9 10. If God reconcile us to himselfe by the death of Christ when we were his enemies much more now being reconciled by his blood we shall bee saved by his life the Lord that hath shewed us so great mercy as to bring us out of the state of sin and damnation when wee were his enemies will surely so uphold us being reconciled unto him that wee shall never finally fall into that cursed state againe Lastly for the matter of our repentance we can never truly repent till we meditate soundly upon the death of Christ Zach. 12.10 They looke upon him whom they have pierced and then they lament and be sory as for their first borne when they see him pierced and consider that they have pierced him then they shall lament In that Sermon of Peter Acts 2. whereby so many were converted unto God though many powerfull and profitable instructions were delivered yet they were never thereby stung till hee tells them in verse 36. This is Iesus whom you have crucified this went as a dagger to their hearts for presently they were pricked in their hearts and cryed out Men and brethren what shall we doe verse 37. here beginnes repentance when they see they have crucified the Lord of life and so it is with us when once the Holy Ghost takes us along into the meditation of Christs death and presseth it soundly upon our hearts that we be they that have crucified the Lord of life then we are astonied and at our wits end and then we repent and forethinke our selves of the evill we have done we can never understand what a broken heart is till we find our owne hearts broken with the meditation of the death of Christ when we consider advisedly with our selves concerning Christs sufferings what an agony he endured in the garden where he sweat water as it were drops of blood and was faine to be comforted by the Angels and when we thinke with our selves that we heare him complaine as though we were present with him My soule is heavie unto the death when wee consider him how his hands and feet and sides were wounded and nailed and pierced upon the Crosse and how tender his pretious body was one goring to him in his sinlesse body being more to him than many thousands to our bodies that are hardned with sinne and when we consider what a fearfull complaint came from him in the anguish of his soule My God my God why hast thou forsaken me how can we chuse if wee have any tendernesse of bowells in us in the world but melt and bee broken in our hearts and spend our spirits in the compassionate meditation of such a wofull spectacle but then if we consider further that all this was endured for us Innocent Lambe hee had done nothing amisse but it was all for us and for our sinnes This should make us more broken hearted at the thought of these things yea if wee had but good nature in us for who is there among us who being condemned to dye if any other should take our death upon him but wee would bee wonderfully moved in the thought of his death how much more then ought we to be compassionately moved at the thought of that cruell and shamefull death which the Sonne of God endured for us I say if we had but good nature in us But consider lastly how that he hath not only endured these things for us but that wee in a despitefull manner have brought all these things upon him and see if we have not just cause to breake our hearts asunder with griefe at the thought of Christs death the Iewes hands were the outward instruments our sinnes the actors they cryed out on earth to Pilate Crucifie him crucifie him but our sinnes cryed our in heaven to God much lowder Crucifie him crucifie him and that was the voice that prevailed and brought him to that shamefull death when the sinfull soule considers this with it selfe I have crucified the Lord of glory I have killed the Lord of life then the heart melts and relents and is gored and pierced with these thoughts as sensibly as our Saviours body was with the nailes and speare and the blood did not more freely gush out of his sides and body than bleeding teares doe gush out of a broken heart and wounded spirit of a poore wretched sinner thus affected with the meditation of the death of CHRIST Lastly this teacheth us what manner of remembrance of Christs death it is wee must labour for it must bee both religious and affectionate the Iewes remember Christs death but not religiously they doe it in scorne and hatred of him Hypocrites remember Christs death and that as a matter of religion as they professe but it is without affection and without truth but thou that desirest to remember Christ rightly and savingly thou must labour and see that thou remember him religiously and affectionately
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
prayed for Peter exhorts euen them that crucified Christ to repent and be baptised in his Name for remission of sinnes and then all is well God hath extended his mercie to them and therefore let vs helpe them with our Faith and Prayers to God that they may enioy it And what Man is there that hath any bowels of compassion that doth not yearne euen in himselfe to thinke that such a Nation the peculiar People of God the onely worshippers of God for many hundred yeeres together should be so depriued of the Glorie of God and be separated from him by such a fearefull Apostacie that they doe euen hate the Name of Christ and of the Gospell Consider secondly that the time was when they prayed for vs Cant. 8.8 We haue a little Sister say they and she hath no Teets what shall we doe for her in the day that she shall be spoken for She being in possession of Gods fauour see what moane she makes for vs being then but cast-awayes Therefore we being in possession of Gods fauour and they cast out let vs take vp the same mournfull note in their behalfe and say We haue a little Sister and she hath no Teats her Teats were once full of Milke of Gods Word and comfort but now they are altogether barren and dry what shall we doe for her in the day that she shall be spoken for This is the day wherein she is to be spoken for euen the last dayes of the world Let vs speake to God for her and be carnest in Prayer that God would take away the Veile from their Hearts and open their blind Eyes that they may see the Saluation of Christ and that they may see the Saluation of God and so all Israel may be saued and they and we may become one Flocke and be brought into one Sheepe-fold vnder one Sheepeheard Iesus Christ Consider thirdly that we liue vpon their losse and are raysed vp vpon their spoyle If a Man begge of the King the Goods and Lands of another Mans that is condemned if he haue any grace or good nature in him he will haue care of that Mans Seed and Posteritie to relieue them as much as in him lyes We are built vp by the ruines of the Iewes and therefore what great cause haue we to pittie their Seed and Posteritie and to pray to God that he would call them home againe and make them once againe his owne People Consider fourthly that their calling is the onely signe not yet fulfilled of Christs comming to Iudgment A thing which concernes vs all to groane and to pray for that it may be speedily accomplyshed and consequently that they may be speedily called And we must not pray for them onely but we must labour to prouoke them too How is that By our holinesse of life and vpright conuersation we should shine as Lights vnto them in all good workes that by our good example we might draw them to God and to take hold on Gods sauing Ordinances as well as we And surely if the liues of Christians were such as they might and ought to be who knowes but that they might haue beene wonne long ere this We trade and trafficke with them in many places and they care not to deceiue vs and we care as little to deceiue them They take hold of this and other such great scandals and that is one great cause of the continuance of their hardnesse God intends this our prouocation of them by giuing vs the Gospell For this is that prouocation which the Apostle so much vrgeth Rom. 11. When the Father offers a peece of Bread to his Child if the Child be sullen and refuse it the Father will offer it to a Dogge and the Child seeing that will catch at it he will haue it himselfe rather then the Dogge shall haue it When our Sauiour saith It is not meet to take the Childrens Bread and cast it vnto Dogges Is it not a plaine intimation that sauing Grace is as Bread the Iewes the Children and the Gentiles Dogges God offered this sauing Grace to the Iewes they like sullen Children refused this Bread God giues it to vs being Gentiles and as it were Dogges that the Children or Iewes seeing this might catch at it as being their owne Portion that the Dogges might not haue it from them Vse 5 Fifthly This teacheth vs that there be many that shall be saued But you will say How is it said That there shall be but a few saued Answer There is but few in respect of the whole World haply not one to a thousand yet being considered in themselues they are a great number and indeed infinite as Reuel 7.9 A great multitude that no Man can number of all Nations and Kinreds and People of the World But you will say Is it so rendred that who will may haue it We answer It is tendred that whosoeuer beleeues it shall enioy it but to beleeue is not in a Man 's owne will and power none beleeue but those that God bestows this grace of Faith vpon and therefore that conceit of vniuersall Grace which intends not onely a proffer on Gods part but also power enough on Mans part to apprehend it if he will himselfe is a peeuish dreame Lastly This teacheth vs concerning this Sacrament that we are to be prepared vnto and that our Sauiour speakes of in these verie words that whosoeuer we are be we wise or simple be we bond or free we must come to be partakers of this Sacrament the Seale of this sauing Grace Let vs bring Faith with vs to apprehend it and beleeue it and then come and well-come There is no outward respect of our Nation or Condition whatsoeuer it be that debarres vs from it But be sure that thou hast Faith in the Blood of Christ else thou art none of the many here spoken of thou shalt not obtaine this benefit of the remission of thy sinnes Let vs therefore euerie one examine our selues whether we haue this grace of Faith or no If we haue it we may and must come to this Sacrament to haue it further confirmed within vs yea if our Faith be but weake and that we haue but some beginnings of Faith let vs not be afraid if it be true and from the Heart God will accept it and vs but if vpon due examination we find that we haue no true Faith let vs not flatter our selues and presume to come in hope of any good thereby it shall be so farre from doing vs any good that it shall doe vs a great deale of har me It shall be Iudgement to vs and condemnation The end of the ninth Lecture THE TENTH LECTVRE VPON THE SACRAMENT OF THE LORDS SVPPER WE are now according to our wonted manner to turne out of the Catechisme and to proceed in the argument of our preparation to the Lords Supper the next Lords day being a Communion day wherein we purpose God willing to meet together at the same
We left in Math 26.28 This is my Blood of the New Testament that is shed for many for the remission of sinnes which place as I shewed you doth most copiously and plainly proue vnto vs this title that belongs to the Sacrament of the Lords Supper namely that it is called the New Testament for that is the head we did reduce this place vnto Wherein we haue shewed you First concerning the New Testament the Matter and Subiect here spoken of Secondly we haue shewen concerning the Blood of the New Testament whereby this the Testament is confirmed and sealed This is the Blood of the New Testament Thirdly the benefite both of this Testament and of the Blood of Christ Remission of sinnes Lastly the Persons that are partakers of this benefit That is many The whole World of Beleeuers This is the Blood of the New Testament shed for many So much then shall suffice to be spoken of these words as they are considered absolutely in themselues so as they concerne the death of Christ We are now further to consider of them as they are respectiuely intended and applyed to the Sacrament of the Lords Supper for you shall vnderstand that our Sauiour here performed two businesses in one First he sheweth the redemption of the beleeuing World by his sauing Death This is my Blood shed c. This Blood of the New Testament it is the onely procuring cause of remission of sinnes and of the Saluation of you and of all that are or shall be saued and to this effect tends all that hitherto hath beene spoken The second thing our Sauiour performes here in this case is the confirmation or applycation of this his sauing Death to the Disciples and the rest of the beleeuing World in and by the Sacrament of the Lords Supper This is the Blood of the New Testament c. That is to say This Sacrament which I now haue in hand is a speciall and excellent meanes whereby to apply this my sauing Death to you and to euerie beleeuing Receiuer And thus and in this sence we are now to treat vpon it This is the Blood c. As it is spoken respectiuely by applycation to the Sacrament of the Lords Supper Thus we must conceiue of it that it is vttered by our Sauiour by a kind of maiestie and speciall grace of speech This these Elements this Bread and Wine this Sacrament this Action we now haue in hand For indeed it imports an institution of a new Sacrament and of a most excellent Sacrament As if he should say All the Faithfull that euer haue liued from the beginning of the World haue had some Sacrament or other as the Cognisance of their profession as the nourishment of their Faith as outward testifications of the mutuall Couenant betwixt God and them But this saith our Sauiour is the Blood of the New Testament This is a new Sacrament such as none of them euer had this is a more liuely and sensible representation of your reconciliation vnto God then euer the Faithfull before you were made partakers of This is the Blood of the New Testament To make our Sauiour his meaning plaine and perfect to euerie Mans vnderstanding we must supply two Rules that are here implied and presumed vpon The first is this That euerie Couenant betwixt God and Man must be confirmed by some outward signe and Sacrament The second that there must be a due proportion betwixt the Couenant that is confirmed and the Sacrament that doth confirme the Couenant The first Rule euerie Couenant betwixt God and Man must be ratified and confirmed by some Sacrament and outward signe God deales with vs herein in great wisedome and mercie meeting both with our Infidelitie and with our Apostacie our slipperinesse to fall from him with our Infidelitie because we hardly will beleeue him vnlesse he bind himselfe to vs by some outward signe with our slipperinesse to fall from him because we easily start and budge from him except we be bound to him by some outward signe as by a continual remembrancer calling vpon vs to hold fast our hope we haue in him The second Rule There must be a due proportion betwixt the Couenant that is sealed and the Sacrament which ratifies and seales it Old and weake Couenants and well enough if they be sealed with old and weaker Sacraments But saith our Sauiour This is a New Testament and then here must be a new Sacrament An old Couenant an old Sacrament A new Couenant a new Sacrament A new Sacrament and a new Couenant agree But a new Sacrament and an old Couenant are mis-matcht they must be sorted in their kind our Sauiour giues the Rule Marke 2.21 22. which by application may be alleaged in the case No Man puts new wine into an old Vessell c. Old Sacraments doe not agree with the New Testament let them goe with the old This New Testament must haue new Sacraments This Testament saith our Sauiour which I come to make and to seale with my Blood Is the New Testament and therefore here is also anew Sacrament The Testament being better then the former the Sacrament must therefore be better then the former And here it is that he speakes with such a maiestie as if he should say This is such as neuer any of the Faithfull had before my comming in the Flesh And so much for the fitting of this speech of our Sauiours to the Sacrament of the Lords Supper For in the words there is no difference Apply them to the Death of Christ and then the case is plaine This is my Blood c. That is My Blood of the New Testament is effectuall for the forgiuenesse of sins Apply them to the Sacrament and in a Sacramentall sence It is the very Blood of Christ shed for the remission of sinnes We come to such obseruations as here arise for our instruction when it is said This is my Blood speaking of the Sacrament hence obserue that Doct. The Sacrament of the Supper is proper to the state of the New Testament onely This is my Blood of the New Testament Our Sauiour appropriates this Sacrament to this Testament onely 1 Cor. 10.21 It is called there by the name of the Lords Table which very name proues the point in hand the Lords Table that is the Table of the Lord Iesus not onely such a Table as where in Christ was the Food fed vpon for so he was in some sort in the Sacraments of the former Testament but such as wherein the Lord Iesus himselfe was bodily present in his Flesh such as he himselfe with his bodily presence did speed ordaine and institute for a memoriall of those things he had done and suffered alreadie for the worke of our Redemption as a Mediator and therefore may well be called the Table of the New Testament as Luke 22.20 Christ already come Christ bodily present amongst vs this belongs to the New Testament Hebr. 10.7 c. Loe I come In the
of obedience and the want of preparation that we may be fitted to this Sacrament that therein we may discerne Christ and hunger after Grace and receiue both the matter of Iustification and Sanctification is one cause why we want this assurance Vse 4 The last Vse of the Point Seeing it is so that the Sacrament is an effectuall pledge of the whole Couenant of Grace then we that are faithfull receiuers are Iustified and Sanctified Let vs therfore goe our way as our Sauiour saith and sinne no more least a worse thing befall vs. Now we are washed by the Grace of Iustification from our sinnes let vs not like the Swine wallow againe in the mire of finne Now we are loosed from the Fetters and Bonds of sinne from the Intanglement Snares of Sathan let vs not intrap our selues againe let vs not like a gracelesse Prisoner to day deliuered vse such courses as may bring vs to the same condemnation to morrow but esteeme our libertie verie deere and precious We are reconciled to God our debts are payd let vs not run in with him againe so much as in vs lyes but let vs resolue pray and indeauour our selues after the things that concerne our peace thus graciously confirmed vnto vs and auoyd all such as may hinder the same And though we get not the vpper hand of our selues at the first yet in time we shall find a senceable increase of Grace in vs Let vs know if we be faithfull and follow after these things God is faithfull and will make them good vnto vs. The Vse is this That seeing God vouchsafeth this mercy that here is giuen vs a finall acquittance of all our debts and sinnes seeing he giues vs his Promise and Grace and puts a pledge into our Hands that he is our God that he will forgiue vs and remember our iniquities no more seeing he hath promised to write his Law in our Hearts and to put his feare in our inward parts let vs go away changed from the filthinesse of Flesh Spirit let vs wait vpon God rest vpon his Promises let vs know he is faithfull and what he hath promised shall be performed if we beleeue his good words let vs beleeue his deeds if when he saith our sins are pardoned then much more when he giues this Bread Wine as a signe and pledge thereof Thus let vs labor to be fitted against the next Lords day let vs meditate on these things that we may come preparedly vnto this holy Table let vs labour to partake of the Couenant of Grace we may say O Lord how often haue we bin at thy Table and yet neuer the better we neuer vnderstood it before we now find this Sacrament to be of the New Testament a Seale of the whole Couenant of Grace of our Iustification our Sanctification a pledge vnto vs that our sins are pardoned that thou wilt put thy Law into our Hearts wilt write it in our inward parts These things heretofore we haue not considered let vs now take them to Heart repent vs of our former faylings so addresse our selues that we may come with our right Wedding Garment vpon vs and so be welcome into thy presence THE ELEVENTH LECTVRE VPON THE SACRAMENT OF THE LORDS SVPPER BEcause of the Sacrament the next Sabboth God willing to be administred we are therefore to spend this Exercise vpon such matter as may make for our fit preparation thereunto for that is the course which hitherto wee haue obserued and which wee propounded in the beginning So that wee are to goe on where wee left the last day of preparation in the sixe and twentieth of Mathew and the latter part of the eight and twentieth Verse This is my Blood of the New Testament that is shed for many for the remission of sinnes We haue shewen the last day how these words are to be vnderstood with refference to the Sacrament of the Lords Supper and therein we obserued as you may remember that the Sacrament of the Lords Supper is proper and peculiar to the New Testament as here our Sauiours words are This is my Blood of the New Testament Secondly We shewed you that the Sacrament of the Lords Supper is an effectuall Seale and Pledge of the whole Couenant of Grace that is to say both of the matter of our Iustification and likewise of the matter of our Sanctification Now we are to speake in the last place touching the Persons here mentioned so farre as they haue their interest in the Sacrament of the Lords Supper so as the things themselues that are here spoken are intended in a double sence First absolutely to the Death of Christ it selfe Secondly respectiuely to the Sacrament of the Lords Supper So the Persons that are here spoken of are to be considered answerably in both these sences First as they haue their interest and part in the Death of Christ And secondly as they haue their part and Interest in the Sacrament of the Lords Supper Wee haue spoken of the Persons in the first sence heretofore as they haue their interest in the Death of Christ We are now to speake of them as they haue interest in the Lords Supper and for to furnish this Text so farre forth as it makes for our present purpose The Persons here spoken of as you see are set forth in generall tearmes Many But Luke in his two and twentieth Chapter and the twentieth Verse reports this saying of our Sauiour as being spoken with particular reference and applycation to the Disciples the Persons onely then present at this businesse This is the New Testament in my Blood shed for you Mathew saith for many Luke for you Both one and the same speech of our Saviour and if wee vnderstand them both aright and expound the one of them by the other we shall find a sweet concurring and agreement betwixt the Euangelists themselues and likewise much profitable matter by this their ioynt testimonie concerning the Sacrament of the Lords Supper The Sacrament it selfe in respect of the institution and vse of it is a publike Ordinance that is common to many The whole Church of God and all the Faithfull from time to time are to take the benefit and to make vse of it to the end of the World and that is one part of Mathew's meaning here when he saith for many But the particular administration of this Sacrament at that time when it was first instituted was peculiar to the Disciples onely as they onely then receiuing it and that is some part of Luke's meaning when he saith for you But yet further also wheresoeuer this Sacrament shall be thus in vse and thus administred it must be done in an Assembly Many must be present at it And that is the other part of Mathew's meaning when he saith for many On the other side those Persons to whom it shall be thus administred must receiue it with particular apply cation It must be for you
a Diuel Iohn 6. Iohn 13. why then did he administer the Sacrament vnto him amongst the rest Answ I answer Our Sauiour knew this not as he was a Minister but as he was God and that was not belonging to the Office of his Ministerie but in regard of the power of his Godhead so that it must not be drawne into the Office of his Ministerie because he knew he was a Reprobate yet he deliuered it vnto him We cannot know certainly that any Man is a Reprobate we are to cast him out if he so carrie himselfe till such time he reformes himselfe But our Sauiour as being a Minister knew him not to be reprobate and therefore was not to repell him The Reasons of the Point are these Reas 1 None haue part in Christ but Beleeuers and therefore none must haue part in this Sacrament but Beleeuers None haue right to the signes but they that haue right to the thing signified They that beleeue shall not perish And therefore none ought to communicate but Beleeuers Reas 2 Secondly It is so in the other Sacrament it is to be administred to them that professe Faith Marke 16.16 Acts 8.39 Philip said vnto the Eunuch If thou beleeuest thou mayst be baptized At the least a profession of Faith is required Reas 3 It holds likewise by proportion to the Sacrament of the former Testament in roome whereof this succeeded No Stranger but such as would become formable to the Congregation of the Israelites to partake in it Reas 4 Likewise It holds by proportion to the outward signes None can partake of the outward signes vnlesse they haue Hands and Mouthes and Stomackes to take feed and digest them And so no benefit in the spirituall Grace without the Hand of Faith the Mouth of Faith and the Stomacke of Faith the Hand of Faith to lay hold of it the Mouth of Faith to feed on it and the Stomacke of Faith to digest it No benefit without this and therefore none ought to partake of it but such as haue it Vse 1 The vse is matter of instruction to the Ministers of God that they be choyce and warie in admitting the People to the Lords Table They must haue some good probabilitie that they be found Christians they must deale with them in publike and priuate to see if they be fit and they must labour to make them fit Vse 2 But specially it concernes the People and therefore it teacheth them in the second place to examine themselues whether they be fit to come or no whether they haue on this Wedding Garment or no. Haue you Faith Are you Beleeuers Doth the Spirit of God witnesse so much within you Doe you find the fruits of Faith in holinesse of life conuersation Then come and welcome If otherwise you find not this more or lesse assuredly you haue no part nor portion in this busines Many scorne to be examined specially the elder sort they are loath to haue their infirmities their weakenesse insufficiencie and ignorance to be knowne Proud Hearts they had rather goe to Hell then to haue their infirmities discouered But all in particular must examine themselues and because they that are not of the Ministerie cannot so search themselues as we can therefore they must come vnto vs and if we vpon tryall say vnto them Now you are fit then they may come with cheerefulnesse Gods Messenger vpon the conference had with them hath bid them come and therefore they may come with much more cheerfulnesse and certainly shall find much more profit But what measure of Faith is required will some say Surely this I will speake no measure of Faith that Man can attaine will serue in Gods Iustice but any measure shall serue in the acceptance of Gods Mercie If true Faith though neuer so little and weake be of good cheere it shall saue thee Let it proceed from a good cause and yeeld good fruit within thee and then as I said though weake and small yet it is accepted of God in Christ It was the case of these Disciples at the same time Were they Men of great Faith No of small Faith for the most part were ignorant at the least doubting of the Resurrection of Christ without which all Faith is in vaine at the least they were not so thoroughly perswaded as they ought to be and yet well welcome in those beginnings and rudiments of Christian Faith He administred the Sacrament vnto them And therefore let vs looke our Faith be true and let vs desire and groane after more and then though it be mixed with many doubtings and failings yet the Lord will accept it and in mercie will couer our infirmities in the obedience of Christ and so we shall find the fruit of sauing Faith in the vse of this Sacrament He shall make it good vnto vs for all sauing purposes * ⎠* The end of the eleuenth Lecture THE TWELFTH LECTVRE VPON THE SACRAMENT OF THE LORDS SVPPER WEE are now to divert and turne aside into the Argument of the Lords Supper specially against this season of the yeare above all other wherin not only those which are sincere in Religion but even those that are counterfeit in Religion pretend a kinde of conscience to come to receive the Lords Supper The fist head that we reduced all those things which wee purposed to propound concerning the doctrine of the Lords Supper were the names and titles that are given to it wee have shewed foure of them namely the Lords Table the Lords Supper the Communion the New Testament now we are to proceed to a fifth name or title that the Sacrament of the Lords Supper is stiled withall that is the memoriall or remembrance of Christs death though the Sacrament be not expressely and in so many termes so called in any one place of Scripture yet it is very necessarily and directly gathered both from the words of our Saviour himselfe as also from the words of the Apostle Paul from the words of our Saviour Luke 22.19 Doe this in remembrance of me but much more plainly out of the Apostles words 1 Cor. 11.26 You shew forth the Lords death till he come the eating of this bread and the drinking of this cup is the shewing or setting forth of the Lords death till hee come And these are the words that wee purpose 1 Cor. 11.26 God willing to insist upon for our proceeding in this businesse 1 Cor. 11.26 For as often as you shall eate this bread and drinke this cup you shew the Lords death till he come You know that names are justly given unto things according to the nature of the things named what is the nature of this Sacrament the Apostle shewes here that to eate this bread and to drinke this cup is to shew forth the death of Christ by way of remembrance till hee come therefore this is a fit and proper name to this Sacrament the memoriall or remembrance of Christs death Now because as you see
this Text spends it selfe wholly in this very argument therefore we will take it whole before us and first we will shew the consistance of the body of the Text in it selfe Secondly the meaning of the words and thirdly the parts of the Text and so proceed to the doctrines First consistance of the whole body of the Text standeth thus These Corinthians to whom the Apostle writes this Epistle were newly converted to the faith of Christ by Pauls ministery and they made profession of this their faith by the use of Gods saving ordinances particularly by the use of the Sacrament of the Lords Supper Satan according to his wonted malice when he saw hee could not utterly deprive them nor keepe them from the use of this notable meanes of grace hee labours cunningly to infect and staine it with sundry corruptions thereby to defile them in the use of this Sacrament and so to make it unprofitable to them and surely in a short time hee prevailed greatly on their weaknesse herein and brought in much disorder and abuse amongst them yea such grosse abuses that they poysoned their holy assemblies verse 17. they came together not for profit but for hurt whereas this Sacrament was ordained for their profit and good by this means it turned to their hurt such grosse abuses they were as brought downe Gods sensible Iudgments upon them verse 30. for this cause many are weake and sicke amongst you and many sleepe such as in a manner nullified the Sacrament to them vers 20. this is not to eate the Lords Supper you doe so corrupt and staine it that in effect you doe not eate it one speciall corruption amongst them was this verse 21. that they taryed not one for another that so they might communicate together but did prevent one another they came to the Lords Table as to a scambling Feast first come first served a horrible abuse in the holy and religious feast of the Lords Supper The Apostle so soone as he heard of these abuses in zeale for Gods glory in conscience of his owne duty and in a holy jealousie for the pure use of the Lords Ordinances and in a fatherly care which hee had over these Corinthians whom he had lately begotten to the faith presently takes a course to reforme and redresse these abuses and as the nature of all right and true reformations doth require that when things are out of square they are to be refined and renewed according to the first originall so the Apostle being to redresse the abuses of the Lords Supper amongst them he brings them backe to the first institution to the first Lords Supper that ever was and by that patterne frames his reformation and there he rehearseth the institution verse 23. This bread is my body c. and this cup is my blood c. there is the repetition of the institution the application for reformation is in the 26. verse For as often as you eate of this bread and drinke of this cup you shew forth the Lords death till he come The summe of all so farre as it concernes our present purpose is briefly this as if the Apostle should have said to these Corinthians O you Corinthians you are much to blame that you suffer your selves to be so stained with so many corruptions in the Lords Supper by name this is one that you tarie not one for another to communicate together but one prevents another the rich eate before the poore come as if we had more care of our bellies than of Gods Religion and Christs sufferings this is a grosse abuse it was not so in the beginning In the first supper that Christ instituted then all the Disciples were present and did lovingly communicate together and therefore if ever you looke to celebrate the Lords Supper with comfort and benefit to your owne soules you must doe as they did reforme this errour and tarie one for another Consider more particularly what a speciall Item the Lord Iesus gave them then Doe this in remembrance of me verse 23 24. whereby hee enjoynes all that come to the Lords supper that their hearts and mindes be taken up and wholly set upon the consideration of the death of the Lord Iesus and all their passages in and about the Sacrament must shew forth and carie a rellish of it you must not minde your meat and drink and hunger and thirst as this abuse proves you doe No no your mindes must bee wholly bent on Christs death and surely if you be spiritually affected and minde that soundly as you ought you will have little minde of your bellies but you will minde the body and blood of Christ and shew forth his death till hee come therefore reforme your selves and purge out this corruption This is the consistance and dependance of the Text. The second thing is the meaning of the words themselves For as often as you shall eate of this bread and drinke of this cup you shew the Lords death till he come There is no great difficulty in the words yet for plainesse sake wee will goe over them with some familiar and easie exposition whereby also we shal make way to our observations These words in the 26 verse are Pauls owne words and not Christs the words before verse 26. and 25. are Christs owne words but these are Pauls in the former verse it is said Doe this in remembrance of me as Christ himselfe speaking it but here it is said You shew the Lords death as Paul speaking this concerning Christ neither is this any wrong to our Saviour that Pauls words should be sorted and joyned with his because they both proceeded from the same Spirit which was in Christ as also in Paul though not in the same measure yet in such a measure even in Paul also as that he was infallibly guided and freed from errour thereby in all his writings that are extant among us Pauls speech is here added to Christs speech not as any new or diverse thing but first to confirme it and give testimony to the truth of it secondly to expound it and make it plaine for their understanding thirdly to apply it to them and consequently to all the faithfull as being so meant by our Saviour himselfe and not to his Disciples onely and so he performes the office of a faithfull Minister of Iesus Christ which is to confirme his words as a witnesse to expound them as an interpreter and to apply it to them as a messenger sent to them for that purpose It is said here in the first place as often as you eate which containes an intimation that they did often communicate and withall an admonition that it is a necessary duty to communicate often it is spoken of here as a matter commendable in them and therefore imitable in us for he would never have enjoyned a second duty upon it but that hee did approve the first They must not thinke it enough that they have done it once and that shall
spell perfection yet we are not come to the reading of them There is a third ascent or degree in religion and that is the state of perfection when Iesus Christ at his second comming shall invest us and put us into full possession of all that ever hee hath purchased for us a matter that we are uncapable of here in this world therefore it is respited to be revealed at his second comming and when once we come to be made partakers of that second comming then we come to be ripe and perfect schollers then we begin to throw away our bookes to throw away the Word and the Sacraments we have no further use of them they shall then all cease now wee have our lesson perfect we can see Christ cleerly we can read Christ easily we can understand Christ fully wee are ripe and perfect schollers and that is the state that we are advanced unto when Christ shall come to judgement A resemblance of this threefold estate was given unto us in the very frame of the Tabernacle in the 25 26 and 27. chapters of Exodus In the Tabernacle there were three divisions or roomes there was first the Court then there was the holy and then the holiest of all or the holy of holies The Court that was for the people as well as for the Priests the holy that was for the Priests onely to come to doe the service of the Lord in it and the holiest of all that was for the high Priest onely to come into and that was but once a yeare the first ascent the outward meanes the Word and the Sacraments they are as the Court of the Tabernacle of God there come the Priests and the people there all communicate together many wicked and many ungodly and prophane persons few in deed in truth yet making a shew of religion all that while we are never the neerer to heaven I but when wee come to the second division then we come to the holy and that is when we are effectually called into the state of grace and in this state it is that we performe all Gods service that hee requires as the Priests did in the holy Here we pray here we offer up our selves and our soules and our bodies and all our spirituall sacrifices to God in Christ here wee exercise the power and the life of grace that God indues us withall There is yet a higher division that is the holiest of all and that is heaven Heb. 10. there is our state of perfection if so be that we stay in the Court wee are never the better for the Tabernacle but if so be that we proceed to the second division to goe to the holy then we have true interest in the Tabernacle so if we stay at the Word and the Sacraments we are never the neerer to salvation I but if we have the life of grace in us then we shall be sure to be made partakers of the holiest of all the Kingdome of heaven God might if it had pleased him bestow this perfection upon us without any such degrees without any such risings or ascents but God deales with man according to the reach and capacity of man he deales with his creatures according to the capacity of his creatures and therefore it is the infinite wisedome of God that we being so unable and so uncapable of matters of heaven that the Lord is pleased to raise us up by certaine degrees till at last he hath brought us to be perfect men and women in Iesus Christ let us see and discerne the wisedome of God in it and let us admire it and let us submit our selves to it Every man would desire to come to the holiest of all and then they think all would be safe with them Looke not to it without good cause for before thou commest to the holiest of all thou must come to the holy before thou commest to the holy thou must come to the Porch before thou commest to heaven thou must have the life of grace in thy heart and before thou have the life of grace in thy heart thou must make a conscionable use of the Word and the Sacraments and whosoever thinkes to come to heaven without the conscionable use of these he doth not use the meanes to come thither And therefore let us submit our selves to the wisedome of God in this case and therefore let us try and examine our estate how farre we have proceeded in this state and therefore let us examine our selves whether wee bee them onely that can know our letters or spell or reade Vse 2 A second use that we are to make of this point is this this sheweth us what we are to esteeme of the Word and Sacraments and indeed of the graces that we attaine unto in this life why we are to esteeme of them as good and as comfortable things not as the matter and substance of our salvation but as helps and meanes to salvatiō nor faith nor repentance they are but onely meanes to helpe us to heaven not the Word and the Sacraments as Iohn saith of himselfe Ioh. 3.8 He was not that light but he was sent to beare witnesse of Christ The Word and the Sacraments they are not the salvation that we looke to have but they are tendered to us of God to beare witnesse of that perfection to beare witnesse of Christ and to beare witnesse of heaven and therefore this should serve to reprove those that doe foolishly and vainly presumptuously boast of their outward estate because they live in the visible Church as though they should surely goe to heaven many will conclude if they can come to Church heare the Word and receive the Sacraments that they are in a good estate that is not the matter though it be a meanes to helpe us forward to heaven yet they are not the substance of our salvation Whosoever they are that doe presume upon this meanes doe but shew me any one thing in the Word and the sacraments in the outward meanes of grace whatsoever and I will shew thee a Reprobate that hath had the very same thing that thou hast had and lieth scorching in hell at this day they have heard the Word and received the Sacraments The Pharisee paid tithes and fasted twice a weeke and yet a cursed firebrand of hell and therefore let no man thinke the better of themselves for this without thou canst come to see what benefit thou hast made of those unlesse thou canst come to see that the life of grace is wrought in thy heart by these meanees as for example if so be that a man have clothes heated at the fire for him if they be never so warme and they put upon his body yet it is not the warmnesse of the clothes that he shall live by but the warmnesse of his body so ought we having the Word and the Sacraments and they being powerfull yet they shall not profit us without we have grace in our