The Mystery of the Lords Supper, Sermon 1

The Mystery of the Lords Supper · Sermon 1

The firſt Sermon vponupon the Sacraments in generall.

1. Corin. 11.23.

For I hauehave receiued of the Lord, that which I alſo hauehave deliuered vntounto you, to wit, that the Lord Ieſus in the night that he was betrayed, tooke Bread, &c.

THere is nothing in this world, nor out of this world, more to be wiſhed of eueryevery one of you, more to be craued, and ſought, of eueryevery one of you, then to bee conioyned with Chriſt Ieſus, then once to be made one, with the God of glory, Chriſt Ieſus. This heauenly, and celeſtiall coniunction, is purchaſed and brought about, by two ſpeciall meanes; It is brought about, by meanes of the word and preaching of the Goſpell: and it is brought about, by the meanes of the Sacraments, and miniſtration thereof. The word leadeth vsus to Chriſt, by the eare; the Sacraments, lead vsus to Chriſt, by the eye: Two ſenſes, of all the reſt, which God hath choſen, as moſt meet for this purpoſe, to inſtruct vsus, and bring vsus vntounto Chriſt. For that doctrine muſt be moſt effectuall, & mouing, that wakeneth and ſtirreth vp moſt of the outward ſenſes: that doctrine, that wakeneth not onelyonly the eare, but the eye, the taſte, the feeling, and all the reſt of the outward ſenſes, muſt moue the heart moſt, muſt be moſt effectuall, and pearcing in the ſoule. But ſo it is, that this doctrine of the Sacraments, moues, ſtirres vp, and wakens moſt of the outward ſenſes, therfore it muſt bee (if wee come well prepared vntounto it) moſt effectuall to ſtirre vp the inward ſenſes of the dull heart. But there is a thing, that yee muſt euer remember; there is no doctrine, neither of the ſimple word, nor yet of the Sacraments, if Chriſt abſtract his holy ſpirit, that is able to moue: therefore, when euer yee come to heare the doctrine, whether it be of the Sacraments, or of the ſimple word, craue of God, that p. 2hee would be preſent by his holy ſpirit, or otherwiſe all the doctrine in the earth will not awaile you. Alwaies, this doctrine of the Sacraments, ſtirres vp, and wakens moſt of the outward ſenſes, and therefore there is no queſtion, but it is an effectuall, and potent inſtrument, to waken, prepare, and ſtirre vp our hearts.

Then to let you ſee what the word Sacrament meaneth: The diuerſe taking of the word Sacrament.and to remoue the ambiguitie of it, it is certaine, and out of all queſtion, that the Latine Diuines, who were moſt ancient, did interpret the Greeke word foreign, by the word Sacrament; and they vſed the Greeke word, not onelyonly to ſignifie the whole action of the Supper of the Lord, and the whole action of Baptiſme: but they vſed the word Myſtery, to ſignifie whatſoeuer is darke, and bid in it ſelfe, and not frequented in the common vſe of men: as after this manner, the Apoſtle calleth the vocation of the Gentiles a myſterie. Epheſ 3.9. Epheſ. 5.32.Eph 3:9Eph 5:32This coniunction which is begun heere betwixt vsus and Chriſt, is called a Myſterie; and the Latine Interpreters, call it a Sacrament: and to be ſhort, ye will not finde in the booke of God a word more frequent, then the word Myſterie. But as for the word Sacrament, wherby they interpret the Greeke word, we finde not this word by the ſame Diuines to be taken ſo largely; neither is it takē ſo largely in any part of the booke of God. Alwayes the word Sacrament, is very ambiguous in it ſelfe, and there ariſeth about the ambiguitie of this word many controuerſies, which are not yet ceaſed, nor will not ceaſe while the world laſteth: whereas if they had kept the Apoſtles words, and called them as the Apoſtle calleth them, Signes, and Seales; all this digladiation, ſtrife and contention, appearingly had not fallen out: but where men will be wiſer then God, and giuegive names to things without warrant from God, vponupon the wit of man, which is but meere folly, all this ſtirre falleth out. Well then, to come vntounto the purpoſe; The ancient Diuines tooke the word Sacrament, as we may perceiue, in a fourefold manner: Sometime they tooke it for the whole action; that is, the whole p. 3miniſtery of the Elements: ſometime, they tooke it not for the whole action, but for the outward things, that are vſed in the action of Baptiſme, and of the Supper, as they tooke it, for the vvater, and ſprinkling of it; for the Bread and Wine breaking, diſtributing, and eating thereof. Thirdly againe, they tooke it not for the whole outward things, that are vſed in the action, but onelyonly for the materiall, and earthly things, the Elements: as, for Bread and Wine in the Supper, and water in Baptiſme. And after this ſort, ſaith Auguſtine, the wicked eate the body of our Lord, concerning the Sacrament onelyonly, that is, concerning the Elements onelyonly. Laſt of all they tooke it not only for the Elements, but for the things ſignified by the Elements. And after this manner, Irenaeus ſaith, that a Sacrament ſtandeth of two things: the one, earthly; the other, heauenly. The ancient Diuines then, taking the word after theſe ſorts, no queſtion, all theſe waies they tooke it rightly.

But leauing the ambiguitie of the word, I take the word Sacrament, as it is taken, and vſed this day in the Church of GOD, for a holy Signe and Seale that is annexed to the preached word of God, to ſeale vp and confirme the truth contained in the ſame vvord: ſo that I call not the ſeale, ſeparated from the vvord a Sacrament. For, as there can not bee a ſeale, but that which is the ſeale of an euidence, and if the ſeale be ſeparated from the euidence, it is not a ſeale, but looke what it is by nature, it is no more: So there cannot bee a Sacrament, except it bee annexed to the euidence of the vvord; but looke what the Sacrament was by nature, it is no more. Was it a common peece of bread? it remaines common bread, except it be ioyned to the euidence of the vvord. Therefore the vvord onelie cannot be a Sacrament, nor the element onelyonly, cannot be a Sacrament; but the vvord and element coniunctly, muſt make a Sacrament. And ſo Augustine ſaid well, Let the vvord come to the element, and ſo yee ſhall hauehave a Sacrament. So then, the vvord muſt come to the element: that is, the vvord preached p. 4diſtinctly, and all the parts of it opened vp, muſt goe before the hanging to of the ſacrament; and the Sacrament as a ſeale muſt follow, and ſo be receiued accordingly.

Then I call a Sacrament, the vvord and ſeale coniunctly, the one hung to the other. It is without all controuerſie, and there is no doubt in it, that all Sacraments are ſignes: Now if a Sacrament be a ſigne, as the ſigne is in a relation, in that Category, for ſo wee muſt ſpeake it: ſo the Sacrament muſt be placed in that ſame Category of relation. Now eueryevery relation againe muſt ſtand of force betwixt two things; for one thing cannot bee the correlatiue of it ſelfe: but in a lawfull relation, of force there muſt be two things, which two, hauehave euer a mutuall reſpect the one to the other: therfore, in eueryevery Sacrament that hath a relation, there muſt be two things, which two hauehave euer a mutual reſpect the one to the other.

Take away one of theſe two things from the Sacrament, ye loſe the relation; & loſing the relation, ye loſe the Sacrament. Confound any of theſe two with the other, make either a confuſion or permixtion of them, ye loſe the relation: and loſing the relation, ye loſe the Sacrament. Turne ouer the one into the other, ſo that the ſubſtance of the one, ſtarts vp, and vaniſheth in the other; yee loſe the relation, and ſo yee loſe the Sacrament. Then as in eueryevery Sacrament there is a relation; ſo to keepe the relation, yee muſt euer keepe two things ſeuerally in the Sacrament.

Now, The heads to be entreated in this Sermō.for the better vnderſtanding & cōſideration of theſe two diuerſe things, which are relatiue to others, wee ſhall keepe this order by Gods grace. 1Firſt, I will let you ſee what is meant by a ſigne in the Sacrament. 2Next, I wil let you vnderſtand, what is meant by the thing ſignified. 3Thirdly, how they two are coupled; by what power and vertue they are conioyned; & from whence this power and vertue floweth. 4Fourthly, and laſt of all, I will let you vnderſtand, whether one and the ſelfe ſame inſtrument, giues the ſigne, and the thing ſignified, or not; whether they be giuen in one action, or p. 5two; whether they be offred to one inſtrument, or two; or if they be giuen after one manner, or two, to both the inſtruments. Marke theſe diuerſities; the diuerſe manner of the receiuing, the diuerſitie of the Inſtruments, and the diuerſitie of the giuers: and yee ſhall finde little difficultie in the Sacrament.

Now, to beginne at the ſignes, 1ſeeing all Sacraments are ſignes, The ſignes in the Sacrament.what call wee the ſignes in the Sacrament? I call the ſignes in the Sacrament, whatſoeuer I perceiue, and take vp by my outward ſenſes, by mine eye eſpecially. Now ye ſee in this Sacrament, there are two ſorts of things ſubiect to the outward ſenſes, & to the eye eſpecially: yee ſee the Elements of Bread and Wine are ſubiect to mine eye; therfore they muſt be ſignes. Yee ſee againe, that the rites and ceremonies, whereby theſe Elements are diſtributed, broken, and giuen, are ſubiect to mine eye alſo: Then I muſt make two ſorts of ſignes; one ſort of the Bread and the Wine, and we call them Elementall: another ſort of the rites & ceremonies, whereby theſe are diſtributed, broken, and giuen, and wee call them ceremoniall. Be not deceiued with the vvord Ceremonie; thinke not, that I call the breaking of the Bread, the eating of the Bread, and drinking of the Wine, Ceremonies: thinke not that they are vaine, as yee vſe that word Ceremonie for a vaine thing, which hath no grace, nor profit, following after it. No, although I call them Ceremonies, there is neuer a Ceremonie which Chriſt inſtituted in this Supper, but it is as eſſentiall, as the Bread and Wine are, and yee cannot leaue one iot of them, except yee peruert the whole inſtitution: for what euer Chriſt commaunded to be done, what euer he ſpake, or did, in that whole action, it is eſſentiall, and muſt be done; and yee cannot leaue one iot thereof, but yee vvill peruert the vvhole action.

The reaſon, wherefore I call them ſignes, Why they are called ſignes.is this: I call them not ſignes by that reaſon that men commonly call them ſignes, becauſe they ſignifie onelyonly; as the Bread ſignifies the body of Chriſt, & the Wine ſignifies the bloud of Chriſt: p. 6I call them not ſignes becauſe they repreſent onelyonly; but I call them ſignes, becauſe they hauehave the body and bloud of Chriſt conioyned with them. Yea, ſo truly is the body of Chriſt conioyned with that Bread, and the bloud of Chriſt conioyned with that Wine, that as ſoone as thou receiueſt that Bread in thy mouth (if thou be a faithful man or woman) ſo ſoone receiueſt thou the bodie of Chriſt in thy ſoule, and that by faith: and as ſoone as thou receiueſt that Wine in thy mouth, ſo ſoone thou receiueſt the bloud of Chriſt in thy ſoule, and that by faith: In reſpect of this exhibition chiefely, that they are inſtruments to deliuer, and exhibite the things that they ſignifie, and not in reſpect onelyonly of their repreſentation, are they called ſignes. For if they did nothing but repreſent, or ſignifie a thing abſent; then any picture, or dead Image ſhould be a Sacrament: for there is no picture, as the picture of the King, but at the ſight of the picture, the King vvill come in your minde, and it vvill ſignifie vntounto you, that, that is the Kings picture: So, if the ſigne of the Sacrament did no further, all pictures ſhould bee Sacraments: but in reſpect the Sacrament exhibites, and deliuers the thing that it ſignifieth, to the ſoule and hart, ſo ſoone as the ſigne is deliuered to the mouth, for this cauſe eſpecially, it is called a ſigne. There is no picture of the King, that will deliuer the King vntounto you; there is no other Image, that will exhibite the thing, wherof it is the Image: therefore there is no Image can be a Sacrament. Then, in reſpect the Lord hath appointed the Sacraments, as hands to deliuer, and exhibite the thing ſignified, for this deliuery, and exhibition chiefely, they are called ſignes. As the word of the Goſpel, is a mighty & potent inſtrument to our euerlaſting ſaluation: ſo the Sacrament is a potent inſtrument, appointed by GOD, to deliuer vsus to Chriſt Ieſus, to our euerlaſting ſaluation. For this ſpirituall meat, is dreſſed, and giuen vp to vsus in ſpirituall diſhes: that is, in the miniſtery of the word, and in the miniſtery of the Sacraments. And ſuppoſe this miniſtery be externall, yet the Lord is p. 7ſaid to deliuer ſpirituall, and heauenlie things, by theſe externall things. Why? Becauſe hee hath appointed them as inſtruments, whereby he will deliuer his owne Sonne vntounto vsus. For this is certain, that none hath power to deliuer Chriſt Ieſus vntounto vsus, except God, and his holy ſpirit: and therefore, to ſpeake properly, there is none can deliuer Chriſt, but God by his owne ſpirit: hee is deliuered by the miniſtery of the holy Spirit; it is the holy Spirit, that ſeales him vp in our harts, and confirmes vsus more and more in him: as the Apoſtle giues him this ſtile, 2. Cor. 1.22.

To ſpeak properly, there is none hath power to deliuer Chriſt, but GOD the Father, or himſelfe. There is none hath power to deliuer the Mediator, but his owne ſpirit: yet it hath pleaſed GOD, to vſe ſome inſtruments and means, wherby hee will deliuer Chriſt Ieſus vntounto vsus. The meanes are theſe; the miniſtery of the vvord, and the miniſtery of the Sacraments; and in reſpect he vſeth theſe as meanes, to deliuer Chriſt, they are ſaid to deliuer him. But heere yee hauehave to diſtinguiſh, between the principall efficient deliuerer, and the inſtrumentall efficient; which is, the word, and the Sacramēts: keeping this diſtinction, both theſe are true; GOD by his word, and GOD by his ſpirit, deliuereth Chriſt Ieſus vntounto you. Then I ſay, I cal thē ſignes, becauſe God hath made them potent inſtruments, to deliuer that ſame thing which they ſignifie.

Now I goe to the thing ſignified, 2and I call the thing ſignified by the ſignes in the Sacrament, What is the thing ſignified in the Sacrament.that, which Irenaeus, that old Writer, calleth, the heauenly & ſpirituall thing: to wit, whole Chriſt, with his whole gifts, benefites, and graces, applyed, & giuen to my ſoule. Then I call not the thing ſignified, by the ſignes of Bread and Wine; the benefits of Chriſt, the graces of Chriſt, or the vertue that floweth out of Chriſt onelyonly: but I call the thing ſignified, together with the benefites, and vertues flowing from him, the very ſubſtance of Chriſt himſelfe, from which this vertue dooth flowe. The ſubſtance, with the vertues, gifts, and graces, that flowe from the ſubſtance, p. 8is the thing ſignified heere. As for the vertue and graces that flow from Chriſt, it is not poſsible that thou canſt be partaker of the vertue that floweth from his ſubſtance, except thou be firſt partaker of the ſubſtance it ſelfe. For how is it poſsible, that I can be partaker of the iuyce that floweth out of any ſubſtance, except I be partaker of the ſubſtance it ſelfe firſt?

Is it poſsible that my ſtomach can bee refreſhed with that meat, the ſubſtance vvhereof came neuer in my mouth? Is it poſsible my drouth can be ſlackned with that drinke, that paſſed neuer downe my throat? Is it poſſible, that I can ſucke any vertue out of anie thing, except I gette the ſubſtance firſt? So it is impoſsible, that I can get the iuyce & vertue, that floweth out of Chriſt, except I get the ſubſtance, that is himſelfe, firſt. So I call not the thing ſignified, the grace, & vertue that floweth from Chriſt onelie; nor Chriſt himſelfe, and his ſubſtance, without his vertue & graces onelyonly; but ioyntly, the ſubſtance with the graces, whole Chriſt, God, and man, without ſeparation of his natures, without diſtinguiſhing of his ſubſtance from his graces.

I call the thing ſignified, by the ſignes in the Sacrament: for why? if no more be ſignified by the Bread, but the fleſh, and body of Chriſt onelyonly, and no more be ſignified by the Wine, but the bloud of Chriſt onelyonly, thou canſt not ſay, that the body of Chriſt, is Chriſt; it is but a part of Chriſt: thou canſt not ſay, that the blood of Chriſt, is whole Chriſt; it is but a part of him: and a peece of thy Sauiour, ſaued thee not; a part of thy Sauiour, wrought not the worke of thy ſaluation: and ſo ſuppoſe thou get a peece of him in the Sacrament, that part will doe thee no good.

To the end therefore, that this Sacrament may nouriſh thee to life euerlaſting, thou muſt get in it thy whole Sauiour, whole Chriſt, God, and man, with his whole graces, and benefites, without ſeparation of his ſubſtance, from his graces, or of the one nature, from the other. And how get I him? Not by my mouth. It is a vaine thing to think, that wee will p. 9get God by our mouth: but we get him by faith. As hee is a ſpirit, ſo I eate him by faith; and belieue in my ſoule, not by the teeth of my mouth: that is a vaine thing. Be it, that thou mighteſt eate the fleſh of Chriſt with thy teeth, this were a cruel maner of doing; yet thou maiſt not eate the God-head with thy teeth: this is a groſs faſhion of ſpeaking. Then if euer yee get good of the Sacrament, ye muſt get whole Chriſt; and there is not any inſtrument whereby to lay hold on him, but by faith onelyonly: therefore come with a faithfull hart.

O, but yee will aske mee (and by appearance, the definition layd downe of the thing ſignified, giues a ground to it) If the fleſh of Chriſt, Queſtion. and the bloud of Chriſt, bee a part of the thing ſignified, how can I call his fleſh a ſpirituall thing; and Chriſt, in reſpect of his fleſh, a heauenly thing? Yee will not ſay, that the ſubſtance of Chriſtes fleſh is ſpirituall, or that the ſubſtance of his bloud, is ſpirituall; vvherefore then call ye it an heauenly, and ſpiritual thing? I wil tell you. The fleſh of Chriſt, is called a ſpirituall thing, and Chriſt is called ſpirituall, in reſpect of his fleſh: not, that his fleſh is become a ſpirit; or that the ſubſtance of his fleſh, is become ſpirituall. No, it remaineth true fleſh, and the ſubſtance of it, is one, as it was in the wombe of the Virgin. His fleſh is not called ſpirituall, in reſpect it is glorified in the heauens, at the right hand of the Father; be not deceiued with that: for ſuppoſe it be glorified, yet it remaineth true fleſh, that ſame verie fleſh which hee tooke out of the wombe of the bleſſed Virgine. Neither is it ſpirituall, becauſe thouſeeſt it not in the Supper; if thou wert where it is, Anſwere. thou mighteſt ſee it: But it is called ſpirituall, in reſpect of the ſpirituall ends wherunto it ſerues to my body & ſoule, becauſe the fleſh & bloud of Chriſt, ſerueth to nouriſh me, not to a temporall, but to a ſpirituall, & heauenly life. Now, in reſpect this fleſh is a ſpiritual foode, ſeruing me to a ſpirituall life, for this cauſe it is called a ſpirituall thing: if it nouriſh mee, as the fleſh of beaſts doth, but to a temporall life, it ſhould be called but a temporall thing: p. 10but in reſpect it nouriſheth my ſoule, not to an earthly and temporall life, but to an heauenly, celeſtiall, and ſpirituall end; In reſpect of this end, the fleſh of Chriſt, and Chriſt in reſpect of his fleſh, is called the ſpirituall thing in the Sacrament. It is called alſo the ſpiritual thing in the Sacrament, in reſpect of the ſpirituall inſtrument, whereby it is receiued. The inſtrument whereby the fleſh of Chriſt is receiued, is not a corporall inſtrument; is not the teeth, and mouth of the body; but it is ſpirituall; it is the mouth of the ſoule, which is faith: and in reſpect the inſtrument is ſpirituall, therefore Chriſt, who is receiued, is alſo called ſpirituall. In reſpect alſo, that the manner of receiuing, is a heauenly, ſpirituall, and internall manner; not a naturall, nor externall manner: in reſpect that the fleſh of Chriſt, which is giuen in the Sacrament, is receiued by a ſpiritual, & ſecret maner, which is not ſeene to the eyes of men; In all theſe reſpects, I call Chriſt Ieſus the heauenly and ſpirituall thing, which is ſignified by the ſignes in the Sacrament.

Now, The thing ſignified, muſt be applyed.I ſay in the end, the thing ſignified muſt bee applyed to vsus. What auaileth it me, to ſee my medicine in a box, ſtanding in an Apothecaries ſhop? what can it worke toward me, if it be not applyed? What auaileth it mee to ſee my ſaluation afarre of, if it be not applied to mee? Therefore, it is not enough for vsus, to ſee Chriſt, but he muſt be giuen vsus, or elſe he cannot worke health and ſaluation in vsus. And as this ſaluation is giuen vsus, wee muſt hauehave a mouth to take it. What auaileth it mee, to ſee meat before me, except I hauehave a mouth to take it? So, the thing ſignified in the Sacrament, muſt be giuen vsus, by God, by the Three perſons of the Trinitie, one GOD; by Chriſt Ieſus, who muſt giuegive himſelfe: & as he giues himſelfe, ſo wee muſt hauehave a mouth to take him. Suppoſe he preſent, and offer himſelfe, yet he can profit, and auaile none but them, who hauehave a mouth to receiue him. Then ye ſee, what I call the thing ſignified: whole Chriſt, applyed to vsus, and receiued by vsus: vvhole Chriſt, God, and man, without ſeparation of his natures; vvithout diſtinguiſhing p. 11of his ſubſtance from his graces, All applyed to vsus. Then, I ſay, ſeeing we come to the Sacrament to be fed by his fleſh, and refreſhed by his bloud, to be fed to an heauenly, and ſpirituall life: and ſeeing there is no profit to be had at this Table, without ſome kinde of preparation; therefore let no man preaſe to come to this holy Table, except in ſome meaſure hee be prepared.

Some will be prepared in a greater meaſure then others; alwayes, let no man preſume to go to it, except, in ſome meaſure, his heart be ſanctified: therefore, my exhortation concerning the way, whereby eueryevery one of you ought to prepare your ſelues, that yee may fit you the better to this Table, is this; there is not one of you, that commeth to the Table of the Lord, that may bring before the Lord, his integritie, iuſtice, and vprightnes: but whoſoeuer goeth to the Table of the Lord, hee ought to goe, with the acknowledging, & confeſsion of his miſery: he ought to goe with a ſorrowfull hart, for the ſinnes wherin he hath offended God; he ought to goe with a hatred of thoſe ſinnes. Not to proteſt, that hee is holy, iuſt, and vpright: but to proteſt, and confeſſe, that he is miſerable, and of all creatures the moſt miſerable: and therefore hee goeth to that Table, to get ſupport for his miſery, to obtaine mercy, at the throne of Grace: to get remiſſion, and forgiuenes of his ſinnes; to get the gift of repentance, that more, & more, he may ſtudy to liue vprightly, holily, and ſoberly in all time to come. Therfore, except yee hauehave entred into this courſe, and hauehave a purpoſe to continue in this courſe; to amend your life paſt, to repent you of your ſinnes, and by the grace of God, to liue more vprightly, and ſoberly then yee hauehave done, for Gods cauſe goe not to the Table. For, where there is not a purpoſe to doe well, and to repent, of neceſsity, there muſt be a purpoſe to doe ill: and whoſoeuer commeth to that Table, with a purpoſe to doe ill, and without a purpoſe to repent, he commeth to mock Chriſt, to ſcorne him to his face, & to eate his owne preſent-condemnation. So, let no man come to that Table, that hath not in his hart a purpoſe to doe better, that hath not a hart to ſorrow for his ſinnes paſt, and thinketh not his former follie, and madneſſe ouer-great: Let no man p. 12come to that Table, without this, vnderunder the paine of condemnation. But if yee hauehave in your hart, a purpoſe to doe better, ſuppoſe your former life hath been diſſolute, and looſe; yet, if yee be touched in your harts, with any feeling or remorſe of your life paſt, goe not from the Table, but come vvith a proteſtation of your miſery and wretchedneſſe, and come with a heart to gette grace: if vvith a diſſolute life (I meane not of open ſlaunders) thou hauehave alſo a purpoſe not to amend, but to doe vvorſe, for Gods ſake abſtaine.

Thus farre of the thing ſignified. VntoUnto this generall conſideration, there remaineth theſe things yet to bee made plaine vntounto you: Firſt, how the ſignes, and the thing ſignified are coupled together, and how they are conioyned. Next, it reſtes to be told you, how the ſigne is deliuered, and hovv the thing ſignified is deliuered, and hovv both are receiued, as vvell as they are deliuered. This beeing done, I ſhall ſpeake briefely of the other part of the Sacrament, vvhichwhich is the vvord. And laſt of all, I ſhall let you ſee, what ſort of faults they are, that peruert the Sacrament, and make it of no effect. And if time ſhall ſerue, I ſhall enter in particular, to this Sacrament which wee hauehave in hand.

Then to come back againe; In the third place, How the ſigne & the thing ſignified, are ioyned together.it is to be conſidered, how the ſigne, and the thing ſignified, are coupled: For, about this coniunction, all the debate ſtands; all the ſtrifes, that we hauehave vvith them that varie from the ſtreight truth, ſtand about the matter of this coniunction. Some will hauehave them conioyned one way, and ſome, after another way; & men ſtriue very bitterly about this matter; and continue ſo in ſtrife, that through the bitterneſſe of contention, they loſe the truth: for when the heat of contention ariſeth, & eſpecially in diſputation, they take no heed to the truth, but to the victory. If they may be victorious, and it were but by a multitude of words, they regard not, ſuppoſe they loſe the truth. Read their works, and bookes about this coniunction, and you will craue, rather conſcience, then knowledge: yea, if they had the quarter of the conſcience, that they hauehave of knowledge, no queſtion, this controuerſie might bee p. 13eaſily taken vp: but men lacking conſcience, and hauing knowledge, an euil conſcience peruerts the knowledge, & drawes them to an euill end.

To tell you now, how theſe two are conioyned, it will be farre eaſier for mee, and better for you to vnderſtand, to tell you firſt, how they are not conioyned: for I ſhall make it very cleere vntounto you, by letting you ſee how they are not conioyned: but it is not poſsible to make it ſo cleere, by telling you the manner, hovv they are conioyned. Yee may perceiue cleerely by your eyes, that the ſigne, and the thing ſignified, are not locally conioyned: that is, they are not both in one place. Yee may perceiue alſo by your outward ſenſes, that the body of Chriſt, which is the thing ſignified, & the ſignes, are not conioyned corporally, their bodies touch not each other. You may perceiue alſo, they are not viſibly conioyned, they are not both ſubiect to the outward eye: So it is eaſie to let you ſee, how they are not conioyned. For if the ſigne, and the thing ſignified were viſibly, and corporally conioyned, what need were there for vsus to hauehave a ſigne? Wherefore ſhould the ſigne in the Sacrament ſerue vsus? Is not the ſigne in the Sacrament, appointed to leade mee to Chriſt? Is not the ſigne appointed to point out Chriſt vntounto mee? If I ſaw him preſent by mine owne eye, as I doe the Bread, vvhat need had I of the Bread? Therefore ye may ſee cleerely, that there is no ſuch thing, as a corporall, naturall, or any ſuch like phyſicall coniunction, betweene the ſigne, and the thing ſignified: So I ſay, it is eaſie to let you ſee, how they are not conioyned.

Now, let vsus ſee how they are conioyned. VVe cannot craue heere any other ſort of coniunction, then may ſtand & agree with the nature of the Sacrament: for, nothing can be conioyned with another, after any other ſort, then the nature of it will ſuffer; therefore, there cannot be heere any other ſort of coniunction, then the nature of the Sacrament will ſuffer. Now, the nature of the Sacrament, will ſuffer a Sacramentall coniunction. O, but that is hard yet, yee are neuer the better for this; but I ſhall make it cleere by Gods grace. Yee knowe eueryevery Sacrament is a myſterie; there is not a Sacrament but it containes a high, & diuine myſterie. In reſpect then, that a p. 14Sacrament is a myſterie, it followeth, that a myſticall ſecret, and ſpirituall coniunction, agreeth well vvith the nature of the Sacrament.

As the coniunction betweene vsus, and Chriſt, is full of myſterie, as the Apoſtle lets you ſee, Ephe. 5.32. that it is a myſticall, and ſpirituall coniunction: So no doubt, the coniunction between the Sacrament, and the thing ſignified in the Sacrament, muſt be of that ſame nature, myſticall, and ſpirituall. It is not poſsible to tel you, by any ocular demonſtration, how Chriſt and we are conioyned. But whoſoeuer would vnderſtand that coniunction, his minde muſt be enlightened vvith an heauenly eye; that as he hath an eye in his head, to ſee corporall things: ſo he muſt hauehave in his mind & hart, an heauenly eye, to ſee this myſticall cōiunction; a heauenly eye, to take vp this ſecret coniunction, that is betwixt the ſonne of God, and vsus, in the Sacrament. So I need not to inſiſt any longer heerupon: except ye hauehave this heauenly illumination, yee can neuer vnderſtand neither your own coniunction with Chriſt, nor yet the cōiunction between the ſign, & the thing ſignified in the Sacramēt.

But I keepe my ground: As the Sacrament is a myſterie; ſo the coniunction that is in the Sacrament, no doubt muſt be a myſticall ſecret, and ſpirituall coniunction. Beſides this, I will let you ſee by a generall deduction, that in eueryevery Sacrament, are two things; which two, hauehave a relation, and mutuall reſpect the one to the other: ſo that a relatiue coniunction, agreeth wel with the nature of the Sacrament. Then wilt thou aske, what kinde of coniunction it is? I anſwere, the coniunction that agreeth in nature: to wit, a relatiue, and a reſpectiue coniunction; ſuch a coniunction, wherein the ſigne hath a continuall reſpect to the thing ſignified; and the thing ſignified, to the ſigne.

Then, would you knowe in a word, the kinde of coniunction, that is betweene the ſigne, and the thing ſignified? I call it a ſecret, and a myſticall coniunction, that ſtandeth in a mutuall relation, betweene the ſigne, and the thing ſignified. There is another coniunction, beſides the coniunction that is betweene Chriſt and vsus, that may make this coniunction betwixt the ſigne, and the thing ſignified in the Sacrament, more cleere: and this is the coniunction p. 15which is between the word which you heare, This coniunction is made cleer, by the coniunctiō betwixt the word, & the thing ſigniſied therby.and the thing ſignified by the ſame word. Mark what ſort of coniunction is betweene the word which you heare, and the thing ſignified which commeth into your minde; the like coniunction is between the ſigne that you ſee, and the thing ſignified in the Sacrament. You may perceiue eaſily, that there is a coniunction, by the effect, although you cannot ſo vvell knowe the manner of coniunction. And why? You heare not the word ſo ſoon ſpoken by mee, but incontinent, the thing, which my words whereof I ſpeak, ſignifie, commeth into your minde. If I ſpeake of things paſt, of things to come, or of things that are neuer ſo farre abſent, I can no ſooner ſpeak to you of them in this language, but preſently the thing ſignified, commeth into your minde; no doubt, becauſe there is a coniunction between the word, and the thing ſignified: So eueryevery one of you may eaſily perceiue, that there is a coniunction between the word, and the thing ſignified by the word. As for example: Suppoſe Paris be far diſtant from vsus; yet if I ſpeake of Paris, the word is no ſooner ſpoken, but the Citie will come into your minde. If I ſpeake of the King, although hee be farre diſtant from vsus, the word is no ſooner ſpoken, but the thing ſignified will come into your mind: So this comming of the thing ſignified into the hart, and minde, maketh it plaine vntounto you, that there is a coniunction betweene the word, and the thing ſignified by the word.

To tell you of this ſort of coniunction, it is not ſo eaſie, becauſe the thing ſignified is not preſent vntounto the eye, as the word is to the eare. If eueryevery thing ſignified, were as preſent vntounto your eye, as the word is to your eare, it were eaſie to ſee the coniunction: but novv ſeeing the coniunction is myſticall, ſecret, and ſpirituall, therefore it is hard to make you to vnderſtand it: euer obſerue, What coniunction is between the ſimple word, and the thing ſignified by the word; the ſame kinde of coniunction, is between the Sacrament, and the thing ſignified by the Sacrament: for the Sacrament, is no other thing, but a viſible word. I call it a viſible word, why? becauſe it conueyes the ſignification of it, by the eye, to the minde; as this is an audible word, becauſe it conueyeth the ſignification of it, by the eare to the minde.

p. 16In the Sacrament, ſo often as yee looke on it, ye ſhall no ſooner ſee that Bread with your eye, but the body of Chriſt ſhal come into your mind; ye ſhal no ſooner ſee that Wine, but after the preaching, and opening vp of the parts of the Sacrament, the bloud of Chriſt ſhall come into your mind.

Now, this coniunction, betweene the ſigne, and the thing ſignified in the Sacrament, ſtandeth chiefely, as yee may perceiue, in two things. Firſt, in a relation, betweene the ſigne, and the thing ſignified; which ariſeth from a likenes, and proportion betwixt them two: for if there vvere no proportion, & analogie betweene the ſigne, and the thing ſignified by the ſigne, there could not be a Sacrament, or a relation. So the firſt part of this coniunction, ſtandeth in a relation, which ariſeth, from a certaine ſimilitude and likenes, which the one hath with the other. And this likenes may be eaſily perceiued: for looke how able the bread is to nouriſh thy body to this life earthly & temporall; the fleſh of Chriſt ſignified by the bread, is as able to nouriſh both body & ſoule to life euerlaſting: ſo ye may perceiue ſome kinde of proportion between the ſigne, and the thing ſignified.

The ſecond point of the coniunction, ſtandeth in a continuall & mutuall concurring the one with the other; in ſuch ſort, that the ſigne, and the thing ſignified, are offered both together, receiued together at one time, and in one action; the one, outwardly; the other, inwardly; if ſo bee that thou haſt a mouth in thy ſoule, which is faith, to receiue it. Then the ſecond point of the coniunction, ſtandeth in a ioynt offering, and in a ioynt receiuing: and this I call a concurrence. Then, would you knowe what manner of coniunction is between the ſigne, & the thing ſignified? I ſay, it is a relatiue coniunction; a ſecret and a myſtical coniunction, which ſtandeth in a mutuall relation. There is no more to be obſerued heerein, but this onelyonly, that if yee conioyne theſe two, yee be carefull not to confound them: beware that ye turne not the one into the other, but keepe either of them, in his owne integritie, without confuſion, or permixtion of the one, with the other; and ſo ye ſhall hauehave the lawfull coniunction, that ſhould be in the Sacrament.

There is not a leſſon that can be learned out of this, at the leaſt that I can marke or p. 17gather, except only the leſſon of the kindneſſe, and goodnes of the euerliuing God, who hath inuented ſo many wonderfull ſorts of coniunction, and all to this purpoſe, that wee might be conioyned to aduance this great, & myſticall coniunction, betwixt the God of glory, and vsus: In the which coniunction, our weale, felicity, and happineſſe in this life, and in the life to come doth onelyonly ſtand: That he is ſo carefull, to conioyne himſelfe, with his word and Sacraments; that we, in his word, and Sacraments, might be conioyned vvith him.

If wee were mooued with the care, and louelove of God, expreſſed in theſe coniunctions, though it were neuer ſo little on our parts, aſſuredly, we would neuer defraude our ſelues, of the fruit of that happy coniunction, nor bring it in ſuch a loathing & diſdaine, as we doe this day: for we by following and preferring of our pleaſures, to Chriſt & his counſell, hauehave made the ſtomacks of our ſoules, ſo foule, and ill diſpoſed, that either they receiue him not at all; or if he be receiued, hee is not able to tary. And why? becauſe a foule ſtomack is not able to keepe him: for incontinent vvee choke him ſo, either with the luſts of the fleſh, or with the cares of this world, that he is compelled to depart. And if Chriſt be not both deuoured, and digeſted, hee can doe vsus no good: and this digeſtion cannot be, where there is not a greedy appetite, to the receit of him; for, if thou be not hungry for him, he is not ready for thee: And I am aſſured, if all the men in the Countrey were examined by this rule, that there were none that receiue Chriſt, but he that hath a ſtomack, and is hungry for him, I doubt that few ſhould be found to receiue him. I feare that vvee hauehave taken ſuch a lothing, and diſdaine, of that heauenly foode, that there is not ſuch a thing, as any kinde of hunger, or appetite of it in our ſoules. And vvhat is the cauſe of this? I will tell you: Suppoſe wee hauehave renounced the corporall and groſſe Idolatry, wherein our Fathers were plunged, and drowned, & which men in ſome parts, goe about to erect now: yet as the maners of this Countrey, and the behauiour of eueryevery one of vsus doth teſtifie, there is not a man that hath renounced that damnable Idoll, that hee hath in his ovvne ſoule; nor the inuiſible Idolatry, that hee hath p. 18in his owne hart and mind. There is not a man, but to that ſame Idoll, wherewith hee was conceiued, & borne, & whereunto he addicted himſelfe, and was a ſlaue before, but to that Idoll, he giueth his ſeruice yet. And therefore maruaile not, when thou haſt addicted thy ſeruice, ſet thy affection, and poured out thy hart, vponupon that pleaſure of thine owne, vponupon that Idoll of thine owne, vponupon that luſt, and miſchiefe of thine owne, maruaile not if thou hauehave no appetite to Chriſt, nor to that heauenly foode.

When thou haſt thy ſoule poured forth on ſome villanie, and vvickedneſſe, and haſt ſent it farre afield, how is it poſsible for thee to retire it, & draw it home againe, to imploy it, where thou ſhouldeſt, on Chriſt Ieſus? Then, let eueryevery one in his owne ranke, take heed to his owne domeſtick Idoll, that lodgeth vvithin his owne hart, and preaſe to cleare himſelfe of it; or otherwiſe, yee cannot ſee the face of Chriſt, nor be partakers of his kingdome.

There is not another leſſon in Chriſtianitie but this: this is the firſt, & the laſt leſſon, to ſhake off your luſts & affections, peece and peece, and ſo by little and little renounce thy ſelfe, that thou maiſt embrace Chriſt. I grant there is a greater progreſſe in this poynt, in ſome, then in others; ſome leſſe, ſome more profit in this: but, except in ſome meaſure, yee caſt off your ſelues, & whatſoeuer in your own eyes yee account moſt precious, to come by Chriſt, yee are not worthy of him. And this is very hard to be done: It is very eaſie for a man to ſpeake it, to bid a man renounce his owne Idol, which I call his affections, but it is not ſo ſoone done: aſſuredly, a ſtronger muſt come in, to caſt out the affections; yea, a ſtronger then the diuell muſt come in to driue out the diuell, who maketh reſidence in the affection, or elſe he will remaine there for euer. Therefore there are not many, that hauehave renounced themſelues; and examine thine heart when thou wilt, if there be any thing in the world, that thou loueſt better then Chriſt: If thou be not content to leaue father and mother, to leaue wife & children, or whatſoeuer is deareſt vntounto thee in this world, for Chriſt, thou art not worthy of him. If thou be not content to caſt off whatſoeuer maketh thee a ſtranger to Chriſt, thou art p. 19not worthy of him. And is this a ſmall matter, ſeeing there is no part, or power of our ſoules, but it is enemy to this, and repines againſt this heauenly coniunction? Is this an eaſie thing, to caſt off, and renounce ourſelues, that wee may come vntounto Chriſt? There is no greater thing then this; it hath not entred into eueryevery hart, to conſider of this; for this worke of our new creation, is tenne thouſand times greater, then the worke of our firſt creation: and therefore it is moſt neceſſary, that euerie man take heede vntounto himſelfe; for the diuell is ſo crafty in this point, that hee erecteth euer, one I doll or other in our ſoules; and ſometimes vnderunder the ſhew of vertue: which of all, is moſt dangerous. And in eueryevery worke that wee take in hand, be it neuer ſo holy, hee is at our right hand, and maketh himſelf to hauehave intereſt in it: and hee contents himſelfe not with this, vnderunder the ſhew of vertue to corrupt vsus, but hee is ſo watchfull, that euen in the beſt actions, and when yee are beſt occupied in your moſt vertuous actions, hee mixeth them with ſinnes, and ſo doth all that lyeth in him, to make you loſe your profit, and loſe your rewards. For, when yee are beſt occupied, he goeth about to engender in you, an opinion of your ſelues, and ſo defraude God of his glory. Or otherwiſe, in dooing of good deedes, he maketh you ſo ſlack, and negligent, that if ye do them, ye doe them coldly, or ſo indiſcreetly, that he makes you begin at the laſt, firſt, and makes it that ſhould be firſt, laſt; and ſo, as Martha was, to be occupied, and ouerbuſie in thoſe things, which are not ſo neceſſary, as the things wherin Mary was occupied: for, ſhe ſhould hauehave preferred, firſt the hearing of the word, to the preparing of Chriſts Supper. This is but to giuegive you an in-ſight, and to let you ſee, that the diuell is ſo craftie, that either he caſteth in, a falſe conceit of our ſelues, in dooing any good deed, or elſe, makes vsus to doe that laſt, which ſhould be firſt; or then makes vsus altogether ſo ſluggiſh, and ſo negligent, that wee do the worke of the Lord coldly: & ſo, one way, or other, he holdeth vsus euer in a continuall buſineſs, ſo that we cannot be halfe watchful enough. For, we hauehave to do with principalities & powers, with ſpiritual wickedneſſes, which are aboue vsus, and within vsus alſo; for, there is not that man, that hath corruption within him, but Sathan is in him: we cannot therfore be halfe p. 20watchfull, or ſtudious enough, to caſt out the diuel, to renounce our ſelues, & to ſubmit vsus vntounto the obedience of Chriſt. Thus farre concerning the coniunction.

Now, ſeeing that the ſigne, How the ſigne, & the thing ſignified, are giuē & receiued. Conſiderations thereof.& the thing ſignified, are diuerſe, it reſteth to be conſidered, how the ſigne is deliuered, and how the thing ſignified is deliuered; and after what manner they are receiued. And therfore concerning this, ye hauehave theſe things to marke. Firſt, to conſider, 1whether the ſigne, and the thing ſignified, be deliuered vntounto you, by one man, or not. 2Secondly, to conſider, whether the ſigne, and the thing ſignified, be deliuered vntounto you, in in one action, or not. Thirdly, 3vvhether both theſe things be giuen, by one inſtrument, or not. And fourthly, 4ye are to conſider, whether the ſign, & the thing ſignified, be offered, & receiued, after one maner, or not. Now, after that ye hauehave conſidered all theſe, in the end, yee ſhall find, that the ſigne, & the thing ſignified, are not giuen by one perſon. Yee ſhall finde next, that they are not giuen in one ſort of action. Thirdly, yee ſhall finde, that they are not both offered, & giuen by one inſtrument. And fourthly, ye ſhal find, that they are not both giuen, and receiued, after one manner. So, finding this diuerſitie, yee hauehave this to doe: marke the diuerſity of the offerers and giuers: marke the diuerſitie of the actions: marke, thirdly, the diuerſitie of the inſtruments: and fourthly, the diuerſe manner of receiuing. Marke all theſe diligently, and ye ſhall finde little difficultie in the Sacrament. And firſt to make it cleare vntounto you, I ſay, that the ſigne, & the thing ſignified by the ſigne, are not both giuen by one; and this ye ſee plainly. For, as for the ſigne, that Bread, & that Wine: yee ſee your ſelues, that the Miniſter offers vntounto you the ſigne, he giues you that Sacrament; as that ſigne is an earthly, and corporall thing, ſo it is an earthly, and corporall man that giues it. Now, the thing ſignified, is of another nature: for it is an heauenly and ſpirituall thing; therefore this heauenly thing, is not giuen by an earthly man; this incorruptible thing, is not giuen by a naturall and corruptible man. But Chriſt Ieſus hath locked vp, and reſerued the miniſterie of this heauenlie thing, to himſelfe onelyonly: therefore, there are two giuers in this Sacrament; the Miniſter giueth the earthly thing; Chriſt Ieſus p. 21the Mediator, giues you the heauenly thing in this Sacrament. For Chriſt, in giuing the earthly thing, will not vſe his own miniſtery immediatly, nor the miniſterie of an Angell, but onelyonly the miniſterie of an earthly man. And as for the diſpenſation of his owne body, and bloud, he will not giuegive it, either to heauenly creature, or earthly man; but he keepeth this miniſterie to himſelfe, and he diſpenſeth his own body and bloud, to whom, and when hee pleaſeth. And vvhy? If any man in the world, had power to giuegive Chriſtes body, and bloud, no queſtion, this man ſhould hauehave power to clenſe the hart and conſcience; for the bloud of Chriſt, hath this power with it; and conſequently, ſhould hauehave power to forgiue ſinnes.

Now, it is onelyonly GOD that may forgiue ſinnes; and therfore it is not poſsible, that the miniſtery of the heauenly thing, can be in the power of any man. Example we hauehave in Iohn the Baptiſt, Math. 3.11. Saith he not, The miniſtery that I hauehave, is of the element; I am commaunded to miniſter the element of water onelyonly: but as for the miniſterie of the fire, and of the ſpirit, Chriſt hath reſerued it vntounto himſelf. Therefore, looke not to get the ſpirit at mans hands, but at the hands of Chriſt himſelfe onelyonly; and without this inward miniſtery, the outward miniſtery is not worth a ſtraw. For, my outward miniſterie, yea, ſuppoſe it were the miniſterie of an Angell, and ſuppoſe Chriſt were preſent in the fleſh, to miniſter vntounto you theſe outward things, except hee conioyne the inward miniſterie of his ſpirit therewith, it availes nothing: it may well be as a proceſs againſt you, againſt the day of that generall aſſembly; but to your ſaluation, it will neuer profit you. Therefore, this yee ought alwaies to pray for, that the Lord would water your harts, by his holy ſpirit, as he watereth your eares, by the hearing of his vvord. Then there are two offerers; the Miniſter offers the ſigne, Chriſt Ieſus offers himſelfe, the thing ſignified. The three perſons, one GOD, offers the Mediatour, or the Mediatour offers himſelfe, and that by the power, and vertue of his owne Spirit.

As there are two offerers, The ſign, & the thing ſignified, are offered in two actions, by two inſtruments, & after two manners.two perſons that offer, and giuegive the Sacrament, and thing ſignified by the Sacrament: ſo theſe two, are offered, and giuen in two actions. p. 22Chriſt, vvho is the heauenly thing, is offered, and giuen vntounto you, by an inward, ſecret, and ſpirituall action, which is not ſubiect to the outward eye. The ſigne againe, is offered and giuen, in an outward action, after a corporall and viſible manner. As there are two ſorts of actions; ſo there are two ſorts of inſtruments, vvhere-unto the ſigne, and the thing ſignified are offered: for, the thing ſingified, that is, Chriſt, is neuer offered to the mouth of my body: the bloud of Chriſt, the fleſh of Chriſt, whole Chriſt, or the ſpirit of Chriſt, is not offered, neither in the word, nor in the Sacrament, to the mouth of my body. Let the Aduerſaries finde me that in any part of the Bible, that there is any other manner of receiuing Chriſt, then by faith, and let them hauehave the victorie. So there is not an inſtrument, as I told you, neither hand, not mouth, to receiue Chriſt, but faith onelyonly. As Chriſt, vvho is the thing ſignified, is receiued by the hand, & mouth of faith: ſo the ſigne, which ſignifieth Chriſt, is receiued by our ovvne naturall mouth, & hand: ye hauehave a mouth in your heads, and in your bodies, as proper to receiue the ſigne, as faith is to receiue Chriſt. So the ſigne, and the thing ſignified, are offered and giuen, not to one inſtrument, but to two; the one, to the mouth of the body; the other, to the mouth of the ſoule.

Now, marke by what way theſe things are offered, and giuen, by the ſame vvay, they are receiued: as the ſigne is corporal, and naturally offered to a corporall inſtrument, ſo is it receiued, after a corporall, & naturall manner: for, thou muſt take the Bread, & Wine, either by thy hand, or by thy mouth. The thing ſignified, is not takē after a corporall manner, but after a ſecret, and ſpirituall manner: and as it is offered, ſo it is taken. There can be nothing cleerer then this; the one is taken after a naturall manner, the other after a ſecret, & ſpirituall manner. So in this laſt part, ye hauehave theſe things to marke, to diſtinguiſh betweene the outward action, and the inward, between the ſigne, and the thing ſignified, and to keepe a proportion, and analogie between the inward, and the outward actions: ye may ſurely perſwade your ſelues, that if ye be faithfull, Chriſt is as buſie, working inwardly in your ſoules, as the p. 23Miniſter is, working outwardly towards your bodies: looke how buſie the Miniſter is, in breaking that Bread, in pouring out that Wine, in giuing that Bread, and Wine, vntounto thee, as buſie is Chriſt, in breaking his owne body to thee, and in giuing thee iuyce of his owne body, after a ſpirituall, and an inuiſible manner. So keepe this diſtinction, and yee may aſſure your ſelues, that by faith, Chriſt is as well occupied towards your ſoules, to nouriſh them, as the Miniſter is outwardly towards your bodies. Keepe this, and yee hauehave the whole Sacrament.

Then from this diſcourſe and deduction, you may learn a double matter, wherof the Sacrament conſiſteth. It ſtandeth on two ſorts of materials; that is, of an earthly matter, and of an heauenly matter: the ſigne, and the thing ſignified. And as there is a double matter in the Sacrament: ſo the Sacrament muſt be handled after a double manner; by an outward action, and an inward action: keep the diſtinction in theſe things, betweene the ſigne, and the thing ſignified, and ye ſhall not eaſily ſlip in the vnderſtanding of the Sacrament.

This beeing ſaid, concerning the generall conſideration of the Elements (for all this yet appertaineth vntounto the Elements) it reſteth that we ſpeake ſome-what concerning the vvord, Of the other part of the Sacrament which is the word.which I call the other part of the Sacrament. I meane & vnderſtand by the vvord, where-unto the clements are annexed, that thing, vvhichwhich quickneth this whole action, which ſerueth, as it were a ſoule, and giueth life vntounto the whole action. For, by the word, and appointment of Chriſt in the vvord, the Miniſter knoweth vvhat is his part, the hearer knoweth what is his part, and eueryevery one is prepared, how to deliuer, and how to receiue; the Miniſter, how hee ſhould deliuer, and the hearer, how hee ſhold receiue. So the Inſtitution of Chriſt, is the quickning of the whole action: for, all the action is warranted from the inſtitution ſet downe in his word. In the inſtitutiō of Chriſt, there are two things chiefly to be conſidered: a Commaund: and a Promiſe. The Commaund is this, where he ſaith, Take, eate. The Commaund requireth obedience. There is a Promiſe alſo in the inſtitution, and it is contained in theſe words, This is my body. The Promiſe craueth faith: as the Commaund craueth obedience; ſo the Promiſe craueth beliefe. p. 24Therefore come not vntounto the Sacrament, except ye bring both faith and obedience with you. If thou come not with a heart minding to obey Chriſt, at the leaſt, more then thou waſt wont to doe, thou commeſt vntounto thine ovvne damnation. And if thou bringeſt a hart voyd of faith, thou commeſt vntounto thine owne damnation. So, let eueryevery one that commeth vntounto the Sacrament, bring with him a hart minding to doe better; that is, to obey, & belieue Chriſt, better then he did in time paſt. Except ye bring theſe two, in ſome meaſure, come not vntounto the Sacrament: for, whatſoeuer thou dooſt, except it flow from faith, it can profit nothing. Thus farre briefly concerning the word. Now it wil be demaunded, What need is there, that theſe Sacraments & ſeales ſhould be annexed to the word? wherfore are they annexed, ſeeing we get no more in the Sacrament, then we get in the word, and wee get as much in the very ſimple word, as we get in the Sacraments? Seeing thē we get no new thing in the Sacramēt, but the ſame thing which we get in the ſimple word, wherefore is the Sacrament appointed to be hung vntounto the word? It is tru certainly, that we get no new thing in the Sacrament, nor wee get no other thing in the Sacrament, then we get in the word: for what more wouldeſt thou craue, then to get the Sonne of God, if thou get him well? Thy hart cannot wiſh, nor imagine a greater gift, then to hauehave the Sonne of God, who is King of heauen, and earth: therefore, I ſay, VVhat new thing wouldeſt thou hauehave? for, if thou get him, thou getteſt all things with him; thy hart cannot imagine a new thing, beſides him. Wherefore then is the Sacrament appointed? Anſwere. 1 Not to get thee any new thing: I ſay it is appointed, to gette thee that ſame thing better, By the Sacrament, we poſſeſſe Chriſt more fully then by the ſimple vvord.then thou haddeſt it in the vvord. The Sacrament is appointed, that we may take better hold of Chriſt, then we could in the ſimple vvord; that we may poſſeſſe Chriſt in our harts, and mindes, more fully, and largely, then we did before in the ſimple vvord. That Chriſt might hauehave a larger ſpace, to make reſidence in our narrow harts, then he could hauehave, by the hearing of the ſimple vvord; and to poſſeſſe Chriſt more fully, it is a better thing. For, ſuppoſe Chriſt be one thing in himſelfe, yet the better hold thou haſt of him, thou art the ſurer of his promiſe.

p. 25The Sacraments are appointed, that I might hauehave him more fully in my ſoule; that I might hauehave the boundes of it enlarged, that he may make the better reſidence in me. This, no doubt, is the cauſe wherefore theſe Seales are annexed, to the euidence of the ſimple word.

They ſerue to this end alſo, to ſeale vp, 2and confirme the truth that is in the word: They ſerue to confirme the truth contained in the vvord.for as the office of the Seale hung to the Euidence, is not to confirme any other truth then that which is in the Euidence; and though ye belieued the Euidence before, yet by the ſeales yee belieue it better: euen ſo the Sacraments aſſure me of no other truth, then is contained vvithin the vvord: yet, becauſe it is a ſeale, annexed vntounto the vvord, it perſwades me the better of the ſame: for the more the outvvard ſenſes are wakened, the more is the inward hart and minde perſwaded to belieue.

Now the Sacrament wakeneth all the outward ſenſes, as the eye, the hand, and all the reſt: and the outward ſenſes beeing mooued, no queſtion, the ſpirit of GOD concurring there-with, moues the hart the more. The Sacraments are then annexed vntounto the vvord, to ſeale vp the truth contained in the word, and to confirm it m…re and more in thy hart. The word then is appointed to worke beliefe: and the Sacrament is appointed to confirme you in this beliefe. But except yee feele the truth of this, inwardly in your harts; except yee hauehave your harts as ready as your mouth, thinke not that any thing will auaile you. All the ſeales in the world wil not work, except the ſpirit of God concur, and ſeale the ſame truth in your harts, which the Sacrament ſeales outwardly: Except hee make cleere the ſight of thy minde inwardly, and worke a feeling in thy hart, both word, and Sacrament ſhall loſe their fruite and effect which they ſhould hauehave. All the Scriptures are full of this: the whole Scriptures of God, are but a ſlaying letter to you, except the ſpirit of God concurre, to quicken inwardly. Exhortation.Therefore your whole indeuour ſhould be, to preaſe to feele Chriſt inwardly in your harts, that finding him in your harts, and ſeeing him in your minds, both word, and Sacraments may be effectuall: If not, your ſoules remaine dead, ye are not tranſlated from that death, wherin ye were conceiued. Therefore all the ſtudy of Chriſtians ſhould be, when they ſee the Sacraments, p. 26and heare the word, to labor to finde, and feele in their harts and mindes, that which they heare, and ſee; and this I call to finde Chriſt quick in your ovvne ſoules. This cannot be, except yee ſanctifie his lodging: for if all the corners of thy ſoule remaine a dunghill, Chriſt cannot dwell there: and therefore, except ye ſtudie for continuall growth in ſanctification, & ſeuer your ſelues from eueryevery thing, that ſeuers you from Chriſt, it is not poſsible that hee can liue or dwell in you.

This is a great leſſon, and it is not poſsible to doe this, except, as I hauehave ſaid, a ſtronger come in, & poſſeſſe vsus, and make vsus to renounce our ſelues. Then the ſeales had not been annexed to the word, except for our cauſe: for, there is no neceſsity on Gods part, that God ſhould either ſweare, or confirme by ſeales, the thing that hee hath ſpoken: for, his word is as good, as any oath or ſeale. But the neceſſity commeth of vsus: there is ſuch a great weakneſſe in vsus, that vvhen hee hath ſworne, and ſet his ſeales vntounto his vvord, wee are as neere to belieue, as if hee had neuer ſpoken a vvord. So to helpe our beliefe, our vveakeneſſe, and inabilitie that is in vsus, for we are ſo vnable by nature, that we can belieue nothing, but that which is of our ſelues; and the more wee leane vntounto our ſelues, the further we are from God. I ſay to helpe this wonderfull weakenes, whereby we are ready to miſtruſt God in eueryevery word, he hath annexed his Sacraments; & beſides his Sacraments, hee ſweares the things that concerne moſt our ſaluation. As in the Prieſthood of Chriſt, Pſal. 110.4. He will not ſpeake onelyonly, but he ſweares, and that for our weakenes and infirmities: but yet if he abſtract the miniſtery of his ſpirit, all theſe meanes will do no good.

Now, the laſt thing is, how the Sacrament is peruerted; Faults w^th peruert the Sacrament.and how we are defrauded of the fruit, and effect thereof. Two ſorts of faults peruert the Sacrament, and defraude vsus of the profit, and vſe thereof: and theſe faults are either in the forme, or in the perſon. In forme, if the eſſentiall forme be ſpoyled, we gette nothing▪ for when the Sacrament is ſpoyled of the eſſentiall forme, it is not a Sacrament. There is an eſſentiall forme in Baptiſme, and an eſſentiall form in the Lords Supper, which if they be taken away, ye loſe the vſe of the Sacrament. The eſſentiall forme of Baptiſme p. 27is: I baptize thee in the Name of the Father, the Sonne, and the holy Ghoſt: leaue out any of theſe three, or doe it in the name of any one of the three perſons onelyonly, ye loſe the eſſentiall form of Baptiſme. In the Lords Supper, if yee leaue out the leaſt ceremonie, ye loſe the eſſential form, and ſo it is not a Sacrament. I ſpeak of the eſſentiall forme, in reſpect of the Papiſts, who keepe the eſſentiall forme in Baptiſme, though they hauehave brought in trifles of their owne, and mixt with it; yet in reſpect they keepe the ſubſtantiall forme, it is not neceſſary, that they, who were baptized vnderunder them, be rebaptized. Indeed, if the vertue of regeneration, flowed from the perſon, it were ſomething; but in reſpect Chriſt hath this, to giuegive to whom, & when he pleaſeth, the eſſentiall forme being kept, it is not neceſſary that this Sacrament be reiterated.

Now, what are the faults in the perſon that peruerts the Sacrament? The fault may be either in the perſon of the giuer, or in the perſon of the receiuer (I ſpeake not of thoſe common faults, which are common to all, but of ſuch faultes, as diſable the perſon of the giuer, to be a diſtributer of the Sacrament, & taketh the office from him) ſo when the perſon of the giuer is this way diſabled, no queſtion, it is not a Sacrament. Then again in the perſon of the Receiuer, the faults may be, if their childrē be not in the couenant, but out of it, they get not the Sacramēt. Indeed, if the Parents afterward com to the couenant, the children (thogh they be gottē out of the couenant) may be receiued. Euen ſo in the L. Supper; if a man be laden with any burthen of ſin, without any purpoſe to repent, hee ought not to receiue it. So then, if ye come without a purpoſe to repent, ye loſe the vſe of the Sacrament: it is onelyonly this purpoſe to repent, that maketh me, who receiue the Sacrament, to get the fruit & effect therof; therefore eueryevery one, who goeth to that Sacrament, muſt looke what purpoſe he hath in his hart. Haſt thou a purpoſe to murder, to continue in adultery, or to commit any other vile ſin that is in thy hart, and art not reſolued to repent? In ſhewing thee to be without repentance, thou ſheweſt thy ſelfe to be without faith, and conſequently thou commeſt vntounto thy condemnation, & not to thy ſaluation: take heed then what your purpoſe is; for if with a diſſolute life, yee p. 28hauehave a diſſolute purpoſe, yee come vntounto your euerlaſting perdition.

I had thought to hauehave entred particularly into the handling of this Sacrament; Cōcluſion with an exhortation.but becauſe the time is paſt (and ſome of you I doubt not are to communicate) onelyonly this: Remember that yee addreſſe not your ſelues to that Table; except ye finde your harts in ſome ſort prepared. The firſt degree of preparation, ſtandeth in contrition, in ſorowing for ſinne, in a feeling of your ſins, wherein ye hauehave …ffended ſo gracious a God. If ye be able, as that woman was, by the tears of a contrite hart, to waſh the feete of Chriſt, humbly to kiſs his feete, and to get hold of the foote of Chriſt; though yee dare not preſume ſo high, as to get him whole, ye are in a good caſe: but if thou want all theſe, and haſt them not in ſome meaſure, thou wanteſt all the degrees of preparation; therefore, let none come to this Table, except hee hauehave theſe in ſome meaſure. But vvhere there is a diſpleaſure for ſinne, a purpoſe to doe better, & an earneſt ſobbing, and ſighing, to get the thing that thou wanteſt; in that ſoule, where God hath placed this deſire of Chriſt, it is the vvorke of Gods ſpirit, & Chriſt will enter there. And therfore, though that ſoule be farre from the thing that it ſhould be at, let him not refuſe to goe to the Lords Table; but let him go with a profeſsion of his owne infirmitie & weakeneſſe, and with a deſire of the thing that he wants. EueryEvery one of you that findeth himſelfe this way diſpoſed, let him goe in Gods name to the Lords Table: and the Lord worke this in eueryevery one of your harts, that this miniſterie may be effectuall in eueryevery one of you, at this time, and that in the righteous merits of Ieſus Chriſt. To whom, with the Father, & the holy Ghoſt, be all honour, praiſe, & glorie, both now, and for euer, Amen.