Sermons Upon the Lords Supper, Sermon 2

Sermons Upon the Lords Supper · Sermon 2

THE SECOND SERMON, VPPON THE LORDS Supper in perticular: Preached the eight of Februarie. 1589.

1. COR. 11. 23. For I hauehave receiued of the Lord, that which I alſo hauehave deliuered vntounto ȝou, to wit, that the Lord Ieſus in the night that hee was betraied, tooke bread: &c.

WE ended the conſideration of the Sacraments in generall, in our laſt leſſon: (weilbeloued in Chriſt Ieſus)Of the Supper of the Lord in particular. Now it reſts, that we dreſſe vsus, to the conſideratioun of this ſacrament of the Supper in particular. And that ȝee may the better attaine to the knawledge, and conſideratioun of the great variety of mater, that is conteined in this Sacrament of the Supper: I ſal preaſe, as God will giuegive me the grace, to premit certaine things, for the eaſier vnderſtandingHeads to be intreated of it. And firſt of all, I ſall lat ȝou ſee, quhat names are giuen to this ſacrament in the Bible, and I ſall ſhew ȝou ſome names, that are giuen to the ſame ſacrament be the Auncients. Nixt wee ſal2 lat ȝou vnderſtand, for quhat chiefe ends and reſpects, this Sacrament wes inſtituted & appointed be Chriſt Ieſus. Thirdlie,3 wee ſall come to the thinges, that are conteined in the Sacrament, howe thir things are coupled, how they are deliuered, & how they are receiued. And laſt; we4 ſall meet certaine objections, quhilk may be caſten in the contrare of this doctrin; and, as GOD ſall giuegive the grace, wee ſall looſe thame, and ſwa end this preſent exerciſe. Now, we find ſundry names giuen…irſt head …enerall. to the Sacrament of the Supper, in the booke of God, and eueryevery name, caries aOf the …ames giuen … this ſacra…ent, baith … the Bible …nd be the …ncients. ſpecial reaſon with it. We find this Sacrament, called the body & blood of Chriſt. This name is giuen it, na doubt, becauſe it is a heauenly and ſpirituall nuriture; It conteins a nuriture of the ſaull, that is able to nuriſh and traine vp the ſaull, to a life ſpirituall, to that life euerlaſting: For this cauſe it is called the body and blood of Chriſt. It is called alſo the Supper of the Lorde, to put a difference betwixt it and ane prophane Supper: for this is the Lords Supper, a halie Supper, not a prophane nor common Supper; a Supper appointed for the increaſe of halines, for the foode of the ſaull in halines, to feede the ſaul to life euerlaſting. Not a Supper appointed for the belly, for he had ended that Supper, that was appointed for the bellie, or euer hee begouth this Supper, quhilk was appointed for the ſaul. A ſupper, na doubt, hauing reſpect to the circumſtaunce of time, be reaſon it was firſt inſtituted in the article of that time, whē they vſed to ſuppe. It is called alſo in the Bible, the Table of the Lord: It is not called the Altar of the Lord, but the Apoſtle cals it a Table to ſit at, and not ane altar to ſtand at, a Table to take and receaue, and not an Altar to offer & propine. It is called alſo the Communion, & participaon of the bodie and blood of Chriſt: We hauehave thir names giuen to it, beſide ſome vthers in the Scriptures of God.

The auncients of the Latine, and of the Greeke Kirks, gaue it ſundry names, for ſundry reſpects: They called it a publict action. And this was a very general name; Sometimes they called it a thankſgiuing: Sometimes they called it a Banquet of louelove: & ſometimes they gaue it ea name, and somtimes ane vther. And at the laſt, in the declining eſtait of the Latine Kirk, and in the falling eſtait of the Romane Kirk, this Sacrament begouth to be peruerted, and with this decay, there comes in a peruerſe name, and they called it the Maſſe. They trouble thameſelfs meekle concerning the deriuation of this name, quherefra this worde is driuen: Sometime they ſeeke it fra ane Hebrue origine: Somtime fra an Greeke, and ſometime fra ane Latine origine. But it is plaine, as the word ſounds, that it is tane fra ane Latine origine. And it is a worde quhilk might hauehave bene tolerable, quhen it was firſt inſtituted: For na doubt, the Sacrament at the firſt inſtitutioun of this word, wes not then halely peruerted: but now, ſeeing that be the proceſſe of time, corruption hes preuailed ſa far, that it hes turned over our Sacrament in a ſacrifice: And quhere wee ſuld take fra the hand of God in Chriſt, they make vsus to giuegive: This is plaine Idolatry: And therefore quhere the word was tolerable before; Nowe it ought not to bee tolerable in ony way; It aught not to bee ſuffered. And out of queſtioun, gif wee had eaten and drunken, als oft the body and blood of Chriſt in our harts and ſaules, as wee hauehave eaten that bread, and drunken that wine, quhilk are the ſignes of his bodie and blood: wee wald not hauehave thoiled this word of the maſſe; lat be the very action of it, to be ſa rife in this Countrey: But in reſpect, wee hauehave but played the counterfait, and defrauded our ſauls of the bodie and blood of Chriſt, and tooke onelyonly the outward Sacrament: Therefore it is, that our zeale decayis: Therefore it is that our louelove decayis: Therefore it is that our knawledge and light decayis. And for fault of zeale, louelove, and knawledge, the worde of the maſſe is become cuſtomable vntounto ȝou, and not onelyonly the word, but the very action. I will not run out heir, I am onelyonly tell and ȝou, quhat comes of the abuſe of the hearing of the worde, quhat iudgement followes vponupon the abuſe of the perception of the Sacraments.

I ga to the nixt, that is, to the endesSecond he… generall. quherefore the Sacrament wes appointed. This Sacrament was inſtituted in the ſignes of bread and wine, and wes appointedOf the ends quhy this ſacrament wes inſtituted. chieflie for this end, to repreſent our ſpirituall nuriture, the ful and perfite nuriture of our ſaull. That as he quha hes bread and wine, lacks nathing of the full nuriture of his bodie: ſa he, or that ſaul, quha hes the participation of the bodie and blood of Chriſt, lacks nathing of the full and perfite nuriture of the ſaull: To repreſent this full and perfite nuriture, the ſignes of bread and wine in the ſacrament, were ſet downe and inſtituted. The ſecond ende, quherefore this Sacrament wes inſtituted, is this; that wee might teſtifie to the warld, and to the Princes of the warld, quha are enemies to our profesſion, that we might openly avow, and teſtifie vntounto thame our religion, and our maner of worſhipping: in the quhilk wee avow and worſhip Chriſt: And that wee might alſo teſtifie our louelove towardes his members, our brethren; this is the ſecond ende quherefore it wes inſtituted. The third end, quherefore it wes inſtituted, is this; to ſerue for our ſpeciall comfort and conſolation, to ſerue as a ſouerain medicin for al our ſpiritual diſeaſes, as we find our ſelfs ather ready to fall, or prouoked to fall bee the Deuill, the fleſh or the warld; or efter that we hauehave fallen, and are put to flight bee the Deuill, and wald faine flee away fra God; God of his merciemercy, and of his infinite pitie, and bothomles compasſion, hes ſet vp this Sacrament, as a ſigne on a high hil, quhairby it may be ſeene on euerie ſide, far and neare, to call all thame againe, that hauehave run ſhamefully away; and hee clockes to thame, as a Hen dois to her chickens, to gather thame vnderunder the wings of his infinite merciemercy. The fourth end, quherefore this ſacrament wes inſtituted, is this; that in this action, wee might thanke him for his benefites, and rander to him heartie thankes, that hee hes come downe ſa familiarlie to vsus, bowed the heauens, as it were, and giuen vsus the body and blood of his awin Sonne, that we might rander vntounto him hartie thankes, and ſa ſanctifie his benefits to vsus: for this thankſgiuing, this Sacrament wes alſo inſtituted. This far concerning the ends ſhortly.

Now I come to the things conteined inThrid head generall. this Sacramēt. Ȝe ſee with ȝour eies, ther is caſten before ȝou corporall thinges, viſible thinges, ſick as the bread and the wine. There is againe hid fra the eie ofof the things conteined in this Sacrament out ward and inwarde, quherein ſundric heads are intreated. ȝour body, but preſent to the eie of ȝour mynd, ſpirituall things, heauenly and inward thinges, baith thir are in the Sacrament. The corporal, viſible, and outward things, they are the thinges that are appointed, to ſignifie the ſpiritual, heauenly and inwarde things: And quhy? Nathing without a reaſoun. Thir corporall ſignes are appointed to ſignifie the ſpirituall things, be reaſoun wee are corporall, we are earthlie bodies, wee hauehave our ſaull ludging within ane carnall body, in a tabernacle of claye, a groſſe tabernacle, quhilk cannot be walkned nor mooued, except bee the things that are like to it ſelfe: It cannot be induced to the conſideration of heauenlie things, except, be gros, temporall and corporal things. Gif wee had beene of the nature of the thing ſignified, that as the thing ſignified is ſpirituall and heauenlie, ſa wee alway had bene ſpirituall and heauenlie; we had not miſtered a corporal thing. Siclike, gif the thing ſignified had bin as we are, corporall, earthlie and viſible; wee had not miſtered a ſigne, to cary vsus to the conſideration of it. But be reaſon the thing ſignified is ſpirituall, and wee are corporall; therefore to bring vsus to the ſight of thir ſpirituall things, he vſes a corporal mean and an outward ſigne. This is the reſoun quherefore thir corporall ſignes are appointed, to ſignifie the ſpirituall thing. The ſpirituall thing in baith the Sacraments, is ane & the ſelfe ſame Chriſt Ieſus, ſignified in baith the Sacraments: Ȝit in diuers reſpects, he is the thing ſignified in Baptiſme, and he is the thing ſignified in the Supper. This Chriſt Ieſus in his blood chiefly, is the thing ſignified in the Sacrament of Baptiſm; for quhy? be reſon that be his blood hee weſchis the filth of our ſauls; bee reaſon that be the vertue of his blood, he quickens vsus in our ſauls, with a heauenlie life; be reaſoun that bee the power of his blood, he ingrafts and imps vsus in his awin body: for that ſacrament is a teſtimonie of the remisſioun of our ſinnes; that is of the cleanes of our conſcience, that our conſciences be that blood, are weſchen inwardly. It teſtifies ſiklike, of our new birth, that wee are begotten ſpiritually to a heauenly life: It teſtifies ſicklike, of the joyning of vsus in the body of Chriſt. As it is a teſtimony, ſa it is a ſeale; It not only teſtifies, but ſeales it vp in our harts, and maks vsus in our harts, to feele the taiſt of that heauenly life begun in vsus; that we are tranſlated fra death, in the quhilk we war conceaued, & imped in the body of Chriſt. Tak heed then, Chriſt in his blood, as he is the lawer of our regeneration, is the thing ſignified in Baptiſme. In this ſacrament of the Supper agane, this ſame Chriſt, is the thing ſignified in ane vther reſpect; to witt, in this reſpect, as his body and blood ſerues to nuriſh my ſaul to life everlaſting; for this ſacrament is na vther thing, but the Image of our ſpirituall nuriture, God teſtifing howe our ſauls are fed, and nuriſched to that heauenly life, bee the Image of ane corporal nuriture▪ Swa, in diuers reſpects the ſame thing; that is, Chriſt Ieſus, is ſignified in baptiſme, and is ſignified in the Supper. In this Sacrament the fruits of Chriſts death, quhereof I ſpake, the vertue of his ſacrifice, the vertue of his pasſioun: I call not thir fruits nor thir vertues onelyonly, the thing ſignified in the Sacrament of the Supper; but rather I call the thing ſignified, that ſubſtance, & that perſon, out of the quhilk ſubſtance, this vertue, and thir fruits dois flow and proceed. I grant to thee, and it is maiſt certaine, that bee the lawfull vſe and participation of the Sacrament, thou art partaker of all thir fruites, ȝit thir fruites are not the firſt & cheife thing, quherof thou art partaker in this ſacrament; but of force thou man get ane vther thing firſt. It is true, that na man can be partaker of the ſubſtance of Chriſt, but the ſame ſaul mann be alſo partaker of the fruites that flowis fra his ſubſtance: Ȝit notwithſtanding, thou man diſcerne betwixt the ſubſtance, and the fruits that flowis fra the ſubſtance, and thou mann be partaker of the ſubſtance in the firſt roume. Then in the nixt roume, thou mann bee partaker of the frutes that flows fra his ſubſtance. To mak this clear in baptiſme, the frutes of baptiſme, are remisſion of our ſinnes, mortification, the ſlaughter of ſinne, and the ſealing vp of our adoptioun to life everlaſting. The ſubſtaunce, out of the quhilk thir fruites dois flow, is the blood of Chriſt: Ȝe mann heir of force diſcerne betwixt the blud quhilk is the ſubſtance, and betwixt remisſioun of ſinnes, weſching and regeneratioun, quhilk are the fruites that flowis fra this blood. Sicklike in the ſacrament of the ſupper. The fruits of the Sacrament, ar the growth of fayth and the incres in halines. The thing ſignified, is the ſubſtance; that is, the body and blood of Chriſt is the ſubſtance, out of the quhilk, this growth in faith & halines dois proceed. Now ſee ȝee not this; ȝee mann diſcerne then betwixt the ſubſtance and the fruits, and ȝe mann place the ſubſtance in the firſt roume, ſa that the ſubſtance of Chriſt, that is, Chriſt him ſelfe is the thing ſignified in this Sacrament; for ȝour awin experience makis this cleare vntounto ȝou: or ȝour ſtomach be filled with ony foode, ȝee mann eat the ſubſtance of the food firſt, or ȝee bee filled with bread, ȝee man eat the ſubſtance of that bread firſt: Or ȝour drowth bee quenched with ony drinke, ȝee mann of force, drinke the ſubſtance of the drinke firſt. Euen ſa, efter this ſamemaner, or the hunger of ȝour ſaules bee ſatisfied, and the thirſt thereof quenched, ȝee man eat the fleſh of Chriſt, and drinke his blood firſt, and that be faith. Sa conſider the ane be the vther; looke to quhat vſe bread & wine ſerues to thy body, to the ſame very vſe, the body and blood of Chriſt ſerues to thy ſaull, and hee that appointed the ane to ſerue for thy body, the ſame God appointed the vther to ſerue for thy ſaul. Swa look how imposſible it is to thee, to be fed with that foode that coms neuer in thy mouth, or to recouer helth of that drog quhilk wes neuer applied, nor come neuer out of the Apothecaries booth: It is als imposſible to thee, to bee fed vponupon the body of Chriſt, and to get thy health of the blood of Chriſt, except thou firſt eat his body and drinke his blood. Then ȝe ſee, that the thing ſignified in the ſupper, is not the fruit ſa meekle, as the bodie & blood of Chriſt Ieſus, quhilk is the fountaine and ſubſtaunce, quhairfra thir fruits dois flow and proceed.

Now I ſay, ſuppoſe Chriſt quha is theThe thing ſignified in baith the ſacraments is an, the ſigns are not ane. thing ſignified, remaine ay ane, and the ſame in baith the Sacraments: ȝit the ſignes quhairby this ane Chriſt is ſignified in the Sacraments are not ane, nor of ane equall number nather: for in Baptiſme, the thing that repreſents Chriſt, is water: Into the ſupper, the things that repreſents Chriſt, are bread & wine. Water is appointed to repreſent Chriſt in Baptiſme, and quhy? Hee hes choſen out water, becauſe it is meeteſt to repreſent the blood of Chriſt, to repreſent our weſhing with the blood of Chriſt. For quhat is meeter to weſh with, nor water? Sa there is nathing meeter to weſh the ſaull, nor the blood of Chriſt. Into this Sacrament, he hes appointed bread and wine; quhy? Becauſe there is nathing meeter to nuriſh the bodie, nor bread and wine. Sa the Lorde hes not choſen thir ſignes without a reaſon. As the ſignes in the ſacraments are not alwayis ane; ſa the ſame in baith, are not of ane number: For in Baptiſme, wee hauehave but ane element, into this Sacrament wee hauehave twa elements. Now quhat is the reſon of this diuerſity,Qahy in baptiſme there is but ane ſigne, and in the Supper twa. that the Lord in the ane Sacrament, hes appointed twa ſigns, and in the vther but ane ſigne? I ſall giuegive ȝou the reaſon: hee hes appointed only ane ſigne in Baptiſm, to wit, water: becauſe water is ſufficient aneugh to doe the haill turne. Gif water had not beene ſufficient to repreſent the thing ſignified, hee wald hauehave appointed ane vther ſigne: but in reſpect, water dois the turne, and repreſents fullie the weſhing of our ſauls, with the blood of Chriſt: quhat miſter then hauehave wee of ane vther ſigne? Now in this Sacrament, ane ſigne will not ſuffice, but there mann be twa: for quhy? Wine cannot be ſufficient alane, nor breade can not bee ſufficient alane: For hee that hes bread onelyonly, and wine onelyonly, hes not a perfite nuriture corporall; therefore, that they might repreſent and lat vsus ſee, a perfite nuriture, he hes giuen vsus, baith bread and wine: (For the perfite nuriture corporall, ſtands in meat and drinke) to repreſent the full and perfite nuriture of the ſaul. Looke how full and perfite a nuriture, he hes to his bodie, that hes ſtore of bread and wine; ſa hee that hes Chriſt, laks nathing of a full and perfite nuriture to his ſaul. Then ȝe ſee the reaſon, quherfore there is twa ſignes appointed in this Sacrament, and onelie ane ſigne in Baptiſme.

There reſts ȝit concerning thir ſignes,Twa queſt… ons. Quhat power hes that bread to b… a ſign in th… ſacrament, & how lang that powe… endures. twa thinges to bee ſpeered: Firſt, quhat power hes that bread in this Sacrament, to bee ane ſigne, mair nor the bread that is vſed in commoun houſes: quherefra flowes that power? Nixt, gif it hes a power; howe lang indures and remains that power with the bread? As to the firſt, concerning the power quhilk that bread hes, beſide ony vther bread. I ſall tel ȝou, that bread, hes a power giuen to it beeAnſwere …hat bread …es that po…er fra Chriſtes in…itutioun Chriſt, & be his inſtitution, be the quhilk inſtitution, it is appointed to ſignifie his bodie, to repreſent his bodie, and to deliuer his bodie. Then ſpeeres thou of the power? That bread, hes a power flowing fra Chriſt and his inſtitutioun, quhilk vther common bread hes not: Sa that, gif ony of ȝou wald ſpeere, quhen the Miniſter in this action, is breaking or diſtributing that bread, powring out, and diſtributing that wine: gif ȝou wald ſpeare, quhat ſort of creatures are ȝone? A ready anſwere heere; they are halie thinges; ȝee mann giuegive this name, to the ſignes and ſeales of the bodie and blood of Chriſt. That bread of the Sacrament is ane halie bread, & that wine is an haly wine, quhy? Becauſe, the bleſſed inſtitution of Chriſt, hes ſeuered tham fra the vſe, quhereunto they ſerued of before, & hes aplied tham to an haly vſe; not to feed the bodie, but to feed the ſaull. This far concerning the power of that bread: It hes a power, flowing fra Chriſt & his inſtitution. Now the ſecond thing is this: how lang continues this power with that bread? Howe lang hes that bread this office? In a worde, I2. Anſwer That power continues induring the ſeruice of the table ſay, this power ſticks with that bread, induring the time of the actioun, induring the ſeruice of the table. Looke how lang that action continues, and that the ſeruice of the Table laſts: ſa lang it continues ane halie bread, ſa lang continues the power with that bread: but looke how ſoone, the action is ended; ſa ſoone ends the halines of it: Looke how ſoone the ſeruice of the Table is ended; that bread becomes common againe, and the halines of it ceaſis. Then this power continues not for ay, but it continues, onelyonly induring the time of the action and ſeruice of the Table: this far concerning the elements.

There is beſide the elements, an vtherOf the ceremonial ſigns ſort of ſignes in the Sacrament: there is not a reat nor ceremony in the Sacrament of the Supper, but euerie reat and ceremonie is a ſigne, and hes the awin ſpirituall ſignification with it: As namelie, looking to the breaking of that bred, it repreſents to thee, the breaking of the bodie and blood of Chriſt: not that his body was broken in bone or lith, but that it was broken with dolour, with anguiſh and diſtres of hart, with the weight of the indignation and furie of God, that he ſuſtained for our ſins quhilk hee bure. Then the breaking is ane eſſentiall ceremonie: the powring out of the wine, alſo is ane eſſentiall ceremonie: For quhy? as ȝee ſee clearlie, that be the wine, is ſignified the blood of Chriſt: ſa bee the powring out of the wine, is ſignified, that his blood was ſeuered fra his fleſh, and the ſeuering of thir twa, makes death; for in blood is the life, and conſequentlie it teſtifies his death. The powring out of the wine, then tels thee, that hee dieth for thee, that his blood was ſhed for thee: Sa this is an eſſential ceremonie, quhilk man not be left out. Siclike, the diſtribution, giuing & eating of that bread, are eſſentiall ceremonies: And quhat dois the eating teſtifie to thee? The applying of the bodie and blood of Chriſt to thy ſaul: Sa that there is neuer ane of thir reits, but they hauehave there awin ſignificatioun, and there can not ane of thame bee left out, but ȝee ſall peruert the haill action. This far concerning the ſignes.

Nowe quhat profite can ȝee make ofAn obſeruation. all this diſcourſe? Cary mee this leſſoun with you, and ȝee ſall make ȝour profite of thir things: In reſpect that every ſigne and ceremonie, hes the awin ſpirituall ſignificatioun: Sa that there is not a ceremonie in this haill actioun, that wants the awin ſpirituall ſignificatioun. Take vp this conſideratioun, and thinke with ȝour ſelfes in that time eſpecially, quhen ȝee are at the Table, and in the ſight of that actioun; that looke quhat thou ſees the Miniſter dooing outwardelie, quhat ever it bee: Is hee breaking that bread, is hee dealing that bread? Is hee powring out that wine, and diſtributing that wine? Thinke weill with thy ſelfe, that Chriſt is als bisſie doing al thir thinges ſpiritually to thy ſaul; hee is als bisſie giuing to thee his awin bodie, with his awin hand: hee is als bisſie giuing to thee his awin blood, with the vertue and efficacie of it: Siclike in this actioun, (gif thou bee an faithfull communicant) looke quhat the mouth dois, and howe the, mouth of the bodie is occupied outwardelie: Sa is the hand and mouth of the ſaul (quhilk is fayth) ocupied inwardlie. As the mouth takis that bread and that wine, ſa the mouth of thy ſaull takis the bodie and blood of Chriſt, and that bee faith: for bee faith, and a conſtant perſwaſioun, is the onelyonly way to eat the bodie, and drinke the blood of Chriſt inwardlye, and doing this, there cannot but followe a fruitfull manducatioun. This farre, for the conſideratioun of the ſignes.

Nowe comes in the matter, quherein greteſt difficultie ſtandis, quhereof I ſpakHowe the ſignes and the thing ſignified are conjoyned in the Sacrament. the laſt day as God gaue me the grace, ȝit in the particular wee man ſpeake, as weil as in the generall, but ſomequhat mair ſchortlie. Then ȝee hauehave to vnderſtande for the better informatioun of ȝour conſcience, and for the better preparation of ȝour ſauls: ȝee hauehave to vnderſtand how that bread and that wine, quhilk are the ſignes, are cowpled with the bodie and blood of Chriſt, quhilk are ſignified therby; quhat ſort of conjunctioun is this, & quherefra flowes this conjunctioun, I ſall be ſhort in it, becaus I ſpak of it at great length the laſt day. Take heede, for and ȝee giuegive not attendance, it is not posſible that ȝee can take vp this conjunction. As to this ſort of conjunction, how thir twa are cowpled, wald ȝee knawe it? Doe this firſt. Take tent firſt of all, to the nature of the ſignes, and to the nature of the thing ſignified, ȝe man take tent to baith their natures, and quhy? Be reſon nathing can be coupled nor conjoined with an vther, but in ſa far as the nature of it will ſuffer: gif the nature of it wil not ſuffer ane conjunctioun, they cannot be conjoyned: or will the nature of it ſuffer a conjunction, looke how far it will ſuffer a conjunction, ſa far are thay conjoyned. Nowe mann I looke to the nature of the things that ar conjoyned? Ȝis: Firſt of all then, looke to the thing ſignified, quhat is the nature of the thing ſignified; looking to this, thou ſeeis that the thing ſignified is of a ſpirituall nature, of a heauenlie and miſticall nature; Then conclude, na queſtioun this ſpirituall thing wil ſuffer a ſpirituall conjunction, a myſticall and ſecreet conjunction. Looke over agane to the ſigne: The ſigne of his nature, as I taulde ȝou in the beginning, hes a relatioun to the thinge ſignified. And the thing ſignified of his nature, hes a relatioun to the ſigne. Swa then the ſigne and the thing ſignified wil ſuffer to be conjoyned be ane mutual relatioun: Baith the ſign and the thing ſignified, in reſpect they hauehave a mutuall relatioun the ane to the vther, they wil ſuffer thame ſelfes to be conjoyned be a relatiue conjunction. Now ſpeer ȝe at me, quhat ſorte of conjunctioun is betwixt that bread and that wine, and the bodie and blod of Chriſt. To tel ȝou in a word, I ſay it is a ſecreet and ſpirituall conjunctioun, ſick a conjunction as ſtands in a mutuall reſpect, betwixt that bread and the bodie of Chriſt, & betwixt that wine, and the blood of Chriſt. Then I ſay, it is a ſecreet and a ſpirituall conjunctioun. Thou wald not bee ſa inquiſitiue of this conjunction, gif it were corporal, viſible, or local, gif thou ſaw thame baith before thine eies, thou wald not ſpeer how they are conjoyned: Or gif thou ſawe thame baith in an place; but in reſpect thou ſees but the ane with thine eie, & the vther is hid: this makis the conjunction the mair difficill to be vttered and vnderſtanden. And howe is it posſible that ȝee can take vp this ſecreet and hid conjunctioun▪ except ȝee hauehave the eies of ȝour mind illuminat bee the ſpirit, quhereby ȝee may come to the right vnderſtanding of it: But gif ȝee hauehave ony inſight in thir ſpirituall maters that comes bee fayth, this conjunction ſall apeare als cleirly be the eie of ȝour faith, as the Phiſicall conjunctioun dois to the eie of ȝour body. Now will ȝee hauehave this mater maide plaine. There is ane vther conjunctioun quhilk ſerues to make this conjunctioun very clear: To wit, the conjunction betwix the worde quhilk I ſpeake, and the thing ſignified bee that ſame worde. Speake I of things to ȝou in a language that ȝee vnderſtand: As be gods grace ȝe vnderſtād this language now; ſpeake I of things bigane, and it were neuer ſa lang ſyne: ſpeake I of things to come, and they were neuer ſa far off: ſpeake I of things abſent and they were neuer ſa far diſtant: Ȝit ſa ſone as I ſpeake the word; quhither it be of things bigane or to come, the thing it ſelfe will come in ȝour minde. The word ſtreiks not ſa ſoone in ȝour eire, but the thing ſignified be the ſame worde come in ȝour mind. Quhat maks the thing ſignified, ſuppoſe it be abſent, to com in my minde? This could not be, except there were a conjunction betwix the word and the thing ſignified bee the worde: As for exāple, ſpeake I of the King, quha is now a good peece diſtant from vsus, (I pray god ſaue him) ȝee will not ſa ſoone hear the word, but the King quha is the thing ſignified bee this worde, will come in ȝour mynd. Speake I of things bigan, ſuppoſe they be already expired, ȝit the thing ſignified wil ay com in your mind: Sa there is a conjunction ȝe ſee, betwixt the word and the thing ſignified be the word. Tak heed to this conjunctioun, and ȝe ſal get the nature of the conjunction, and cowpling of the ſign with the thing ſignified in the Sacrament: for looke quhat ſorte of conjunctioun is betwixt the word and the thing ſignified be the word, that ſam ſort of conjunction, is betwixt the ſacrament, quhilk is ſene to the eie of ȝour bodie, and the thing ſignified bee the ſacrament, quhilk is ſeene to the eie of ȝour ſaull onelyonly. As for example, ſa ſoone as thou ſeeis that bread tane in the hand of the Miniſter, thou ſeeis it not ſa ſoone, but incontinent the bodie of Chriſt man come in thy minde: thir twa are ſa conjoyned, that thay come baith togither: the ane to the outwarde ſenſes, the vther to the inward ſenſes. This is not aneugh now, but becaus in the inſtitution, ȝe are commanded to ga farther, and not only to look to that bread and that wine, but to take that bread and that wine: Incontinent as ȝour hand taks the ane, ſa ȝour hart taks the vther: as ȝour teeth eats the ane, ſa the teeth of ȝour ſaull quhilke is faith, eats the vther, that is▪ applies Chriſt to ȝour ſaull. Swa ȝee ſee, there is a conjunctioun heir, ſecreet and myſticall: and therfore Chriſt cannot be conjoyned but be a ſecreet and myſticall conjunctioun. The conjunction betwixt Chriſt and vsus, is a ſecret and myſtical conjunction, quhilk the Apoſtle EPHES. 5. cals that ſpirituall conjunctioun, full of ane high myſterie. This conjunctioun cannot be tane vp at the firſt: Sa ſeeing the conjunctioun is ſecret and ſpiritual, and not perceaued but be the ſpirit of God: All is for nocht, except ȝee hauehave ſome portioun and meſure of his ſpirit; Al that is taught in the word and ſacraments, will neuer do you good; will neuer cary ȝour ſaull to heauen, except the ſpirit of GOD illuminat ȝour mindes, and make ȝou to finde in ȝour ſauls, the thing that ȝe hear in the word. Then learne this, ſeeing the worde cannot bee vnderſtand, but bee the ſpirit of God: craue that the Lord wald illuminat the eies of ȝour mindes be his ſpirit: and be ȝee als cairfull to get the ſpirit, as ȝee are cairfull nowe in the hearing of the word. This far concerning the conjunctioun.

Now ȝe hauehave hard, how the ſigne is conjoynedHowe the ſigne and …he thing ſignified ar receaued. with the thing ſignified: Quhat reſts there for ȝou to knaw? There reſts to knaw, how the ſigne is receaued, and how the thing ſignified is receaued; quhider they bee baith receaued with ane mouth or not: quhider the ſigne and the thing ſignified, bee receaued efter ane faſhion & maner or not: And marking me the diuers manner of receauing, and the diuerſitie of the inſtruments: ȝee ſall not eaſilie erre in the Sacrament. The ſigne and the thing ſignified, are receaued bee twa mouthes, for ȝee ſee the ſigns, that is, that bread and wine, quhervnto thay are geuin, they are giuen to the mouth of the body: Then the mouth of the bodie is the inſtrument that receuis that bread and that wine, quhilk are the ſignes. As that bread, and that wine, are viſible and corporall; ſa the mouth and inſtrument quherby they are receaued, is viſible and corporall. The thing ſignified bee the bread and wine, is not receaued be the mouth of the body: Na, the Scriptures denies that plainelie; but hee is receaued, be the mouth of the ſaull. Then there is twa mouthes; that bread, & that wine, quhilk are the ſigns, are receaued be the mouth of the bodie: Chriſt, quha is the thing ſignified, is receaued be the mouth of the ſaul; that is, be a true faith. Swa, bring me not to the Table, ane mouth onelyonly (for gif ȝee bring the mouth of ȝour body only, al is wrāg) but bring with ȝou alſo, the mouth of the ſaull, a conſtant perſwaſion in the death of Chriſt, and all gaies weill. Now, as to the maner, how the ſigns are receaued, & the faſhion how the thing ſignified is receaued: Ȝee may eaſilie knawe, that thir corporall and naturall ſignes, mann bee receaued efter a corporall and naturall maner: They mann bee taken, with the hand or mouth of the bodie. Againe, a ſupernaturall thing mann bee receaued, efter a ſupernaturall maner: A ſpirituall thing, mann be receaued, efter a ſpiritual maner. Swa, as the ſignes are corporall, & receaued efter a corporall maner, with the hand, or the mouth of the bodie: ſiclike, the thing ſignified is ſpirituall, and receaued efter a ſpiritual maner, with the hand and mouth of the ſaull; quhilk is true faith. Then ȝe hauehave ſhortly tane vp vntounto ȝou, the hail preparation, that is neceſſarie for the vnderſtanding of this Sacrament.

Now, quhat doctrin gather I of this? Of this laſt point, quhere I ſay, that Chriſt isQuhat kind …f perception … eſtabliſhed … the ſacrament, the thing ſignified, and cannot bee perceaued, but be faith, cannot be receaued nor digeſted, but bee ane faithfull ſaull: quhat kinde of perception eſtabliſh I, in this ſacrament? I eſtabliſh na kind of perception of Chriſt, but a ſpirituall perception; hee cannot be receaued, nor perceaued but bee faith; and faith is ſpirituall. Therfore in the Sacramēt, I eſtabliſh only a ſpirituall perception of Chriſt, and not ane orall, carnall, or fleſhlie perceptioun. This is the ground: now lat ſee, quhat inconuenient can folow vponupon this ground? The Papiſts ſayis, that vponupon this ground, this inconuenient ſall folowe: gif there be na perception of Chriſt, but a ſpirituall perception (ſay they) then ȝour ſacramentInconuenients, caſte… in be the papiſts againſt the ſpiritual perception of Chriſt in the ſacrement. is in vaine; this Sacrament of the Supper, was inſtituted for naught. And quhat is their reaſon? Gif there bee na way, ſayis the Papiſts, to perceaue Chriſt, but be faith; quhat miſters ȝou a Sacrament? Ȝee perceaue Chriſt be faith in the word, be the naked and ſimple preaching of the worde ȝee get faith; ſa the ſimple word may ſtaike ȝou; quhat miſter hauehave ȝee of a Sacrament; gif ȝee get not ſome newe thing in the Sacrament, quhilk ȝee culd not get in the word? This is their argument, quherof ȝe ſee their cōcluſion to be this: we get na vther new thing in theFirſt inconuenient. That the ſacrament is ſuperfluous. Sacrament, vther nor we do in the word: gif there be na perception but ſpirituall: Ergo, the Sacrament is ſuperfluous. Wee admit the antecedent to be true, wee get na vther thing, nor na newe thing in the Sacrament, but the ſame thing, quhilk we gat in the word. I will giuegive thee to deuiſe, and imagine with thy ſelfe, quhat newe thing wald thou hauehave: Lat the heart of man deuiſe imagine, and wiſh; hee durſt neuer hauehave excogitat, to hauehave ſik a thing, at the Sonne of God, he durſt neuer hauehave preſumed, to hauehave pearſed the clouds, to hauehave gane ſa heigh, and to hauehave craued the Sonne of GOD in his fleſh, to bee the food of his ſaull; hauing the Son of God, thou hes him, quha is the air of al things; quha is King of Heauen and Earth, and in him thou hes all thinges; quhat mair then can thou wiſh? Quhat better thing can thou wiſh? Hee is equall with the Father, ane in ſubſtaunce with the Father, true God, and true man; quhat mair can thou wiſh? Then I ſay, wee get na vther thing in the Sacrament, nor we get in the word; content thee with this: But ſuppoſe it bee ſa; ȝit the Sacrament is not ſuperfluous. But wald thou vnderſtand, quhatRefutation of their firſt inconuenient. newe thing thou gets, quhat vther thing thou gets: I will tell thee; ſuppoſe thou get that ſame thing, quhilk thou gat in the worde; ȝit thou gets that ſame thing better: quhat is that better? Thou gets a better grip of that ſame thing in the ſacrament, nor thou gat be the hearing of the worde. That ſame thing, quhilk thou poſſeſſed, be the hering of the word, thou poſſeſſeſt now mair largely, he hes a greater bounds in thy ſaull, be the receauing of the Sacramēt, nor vtherways he could hauehave, be the hearing of the worde onelie. Then ſpeers thou, quhat newe thing wee get? I ſay, we get this new thing, wee get Chriſt better nor we did before, wee get the thing that we gat, mair fullie, that is, with a ſurer apprehenſion, nor we had off before; wee get a better grippe of Chriſt nowe: For be the Sacrament, my faith is nuriſhed, the bounds of my ſaull is enlarged, and ſa, quhere I had but a little grip of Chriſt before; as it were, betwixt my finger and my thoumbe; nowe I get him in my haill hande, and ay the mair, that my faith growes, the better grip I get of Chriſt Ieſus. Sa the Sacrament is felloun neceſſarie, and it were na mair, but to get Chriſt better, and to get a faſter apprehenſion of him be the Sacrament, nor we culd hauehave off before: For gif it were true, that the Sacrament is ſuperfluous: be the ſame reaſon it ſall follow alſo, that the repetition of the Sacrament, is ſuperfluous; for quhen ȝe come to the Sacrament the ſecond time, ȝee gat na vther thing, nor ȝee did the firſt time: quhen ȝee come to the Sacrament the third time, ȝee gat na vther thing, nor ȝee did the firſt time: and ȝit na man wil ſay, that the third and ſecond comming is a ſuperfluous thing; and quhy? Becauſe in the ſecond comming, my faith is augmented: I vnderſtand better, I grow in knawledge, I grow in apprehenſioun, I grow in feeling; and getting the grouth of all thir, als oft as I come: There is na man will ſay, that the oft comming to the Sacrament is ſuperfluous, and it were, ilk day ains; Sa their firſt inconuenient, availes not; wee get na newe thing in the Sacrament: Ergo, the Sacramentis ſuperfluous. This farre for the firſt.

Then there comes on ane vther thing on the ſame ground: Gif Chriſt bee not perceaued but be faith; then ſay wee, na wicked bodie can perceaue him; hee that lacks faith, cannot perceaue him; he that lacks faith, may perceaue that Sacrament of that bread, and that wine, and may eat of that bread, and that wine; but he that lacks faith, may not eat of the bodie and blood of Chriſt, ſignified bee that bread, and be that wine. Sa there is the ground: Na faithles people can perceaue Chriſt,Second inconuenient nor eat the bodie of Chriſt in the Sacrament. Againſt this ground, they delaſh their artillerie ſiclike, and they bring their argument out of the ſame wordes of the Apoſtle quhilk I hauehave read. The words are thir: He that eats of this bread vnworthely, ſayis the Apoſtle, and drinks of this cup vnworthely, is guiltie of the body and blood of Chriſt: Theris their ground; Sa that their argument will ſuffer this forme, as gif they wald ſay, efter this maner: Na man can bee giltie of that thing, quhilk hee hes not receaued; they hauehave not receaued the bodie and blood of Chriſt: therefore they cannot be giltie of the bodie and blood of Chriſt: but ſa it is; the Apoſtle ſayis, they are guilty: therfore they hauehave receaued the bodie and blood of Chriſt. I anſwere to the propoſition,Refutation of the ſecond inconnient obiected, quhere in, are ſundry reaſons giuen, quhy the wicked are counted guilty of the body and blood of Chriſt▪ and I ſay, it is very falſe: They could not be giltie of that bodie and blood, except they had receaued it: For they may bee guiltie of that ſame bodie, and of that ſame blood, ſuppoſe they neuer receaued it, but tak heed to the text. The text ſayis not, that they eat the bodie of Chriſt vnworthelie, but it ſayes that they eat that bread, and drinks that wine vnworthely. And ȝit becauſe they eat that bread, and drinks that wine vnworthelie, they are compted before God, guilty of the body and blood of Chriſt. Now quherefore is this? Not becauſe they receaue him, for gif they receaued him, they culd not but receaue him worthelie, for Chriſt cannot be receaued of any man, but worthelie. But they are compted guilty of the body and blood of the Sonne of God, becauſe they refuſed him: For quhen they did eat that bread, and drinke that wine, they might, gif they had had fayth, eaten and drunken the fleſh and blood of Chriſt Ieſus: Now becauſe thou refuſes the bodie of Chriſt offered to thee, thou contemns this body offered to thee, gif thou hauehave not ane eie to diſcerne and judge, vponupon this bodie that is offered: For gif they had had fayth, they might hauehave ſeene his bodie offered with the bread, bee fayth they might hauehave tane that ſame bodie, & be faith they might hauehave eaten that ſame bodie; therefore lacking their ſpowſing garment, lacking faith, quhereby they ſuld eat the bodie, and drinke the blood of Chriſt: lacking faith quhilk is the eie of the ſaul to perſeaue, and the mouth of the ſaull to receaue that bodie, quhilk is ſpiritually offered, they ar compted guiltie of that ſame bodie and blood. Nowe come on, this may be made mair clear be a ſimilitude▪ Ȝe ſee amangs warldly princes, their cuſtome is, they will not ſuffer their majeſtie to be intereſt in the ſmaleſt thing that they hauehave: Quher can there be a ſmaller thing, that concernis the majeſtie of a Prince, nor a ſeall, for the ſubſtance of it is but wax, ȝit gif thou diſdainfully vſe that ſeall, and contemne it, and ſtampe it vnderunder thy feete, thou art compted als guiltie of his bodie & blood as hee that puttis hand in him, and thou wil be handled efter ea way: meikle mair, gif thou come as ane Sow, or as ane Dog to handle the ſeals of the body & blood of Chriſt, mekle mair may thou be compted to be guiltie of his body, and of his blood. This far for the eating of the bodie of Chriſt: The wicked cannot eat the bodie of Chriſt, but they may be guiltie of it. The Apoſtle maks this ſpeach mair clear ȝit, bee ane vther ſpeach quhilke I hauehave ſometime handled fra this place: I remember that in the 6. Heb. 6. it is ſaid, that Apoſtats, they that makis filthie defection, they crucifie the ſonne of God agane, and their falling away, maks thame as guilty as they wer quha crucified him. Hee is now in the heauens, they cannot gett him out of the heauens to crucifie him, ȝit the Apoſtle ſay is they crucifie him: Quhy? Becauſe their malice is als great as theirs that crucified him, becaus they match in malice with thame that crucified him; ſa that gif they had him in the earth heir, they would doe the like: therefore they are ſaid to crucifie the ſon of GOD: Sicklike in HEB. 10. 29. there is ane vther ſpeach, the wicked are ſayd to ſtramp the blood of chriſt vnderunder their feet: Quhy? becauſe their malice is als great as theirs that ſtramped his blood: Now, they ar compted for this reaſon to be guilty of the bodie & blood of Chriſt, not becauſe they eat his bodie, but becauſe they refuſe it, quhen they might hauehave had it. Now the time remaines ȝit, quherein wee may hauehave the bodie andExhortation blood of Chriſt, this time is very precious, and the diſpenſation of times is very ſecreet, and hes their awin boundes: Gif ȝee take not this time now, it will away. This time of grace, and of that heauenlie foode, hes bene diſpenſed to ȝou very lang, but how ȝee hauehave profited, ȝour life and behauiour teſtifies: Take vp therefore ȝour ſelues in time, take ȝour penniworthes of it: for ȝee watt not howe lang it laſts. Craue a mouth to receaue, als wel the food of ȝour ſaull that is offered, as ȝee do the foode of ȝour bodie: and take this time quhile ȝee may hauehave it, or aſſuredly the time ſall come, quhen ȝee ſall cry for it, and ſall not get it: but in place of grace and merciemercy, ſall come judgment, vengeance, & the diſpenſation of wrath.

They will not leaue this mater ſa, butThrid in conuenience they inſiſt ȝit, & they bring ma argumēts to prooue that the wicked are partakers of the bodie and blood of Chriſt. That bread, ſay they, ȝee will grant, quhilk the wicked man eats, is not naked bread, but is that bread, quhilk is the Sacrament: Now they make their argument: the Sacrament hes ever conjoyned with it, the thing ſignified: but the Sacrament is giuen to all, therefore the thing ſignified is giuen to all. Quhat gif I grant to thame all this argument? There ſuld na inconvenient followe: for the thing ſignified may be giuen to all, that is, offered to all, as itRefutation of ths thrid inconvenience. is offered to all men, and ȝit not receaued of all: Giuen to all, therefore receaued of all, it followes not. I may offer ȝou twa things, ȝit it is in ȝour awin wil, quhither ȝee will take thame or not, but ȝee may take the ane and refuſe the vther, & ȝit hee that offers, offered ȝou the thing that ȝee refuſed, as truely as the thing quhilke ȝee tooke. Sa God deceauis na man nor woman, but with the word and ſacraments, aſſuredly he geuis twa things gif they wald take thame: Into his word, hee offers the word to the eare, he offers Chriſt Ieſus to the ſaull: Into his Sacraments; he offers the Sacraments to the eie, he offers Chriſt Ieſus to the ſaul. Now it may be, that quhere twa things are truly and conjointlie offered, a man may receaue the ane, and refuſe the vther, he receauis the ane becauſe he hes ane inſtrument to take it, hee refuſes the vther becauſe he lacks ane inſtrument: I hear the word, becauſe I hauehave ane eare to heare it with: I receaue the Sacrament, becauſe I hauehave a mouth to receaue it with: but as to the thing, quhilk word and Sacament repreſents, I may refuſe it, becauſe I hauehave not ane mouth to take it, nor ane eie to perceaue it; and therefore the falt is not vponupon Gods part, but vponupon our part. The wicked gets the bodie & blood of Chriſt offered to thame conjointlie, with the worde and Sacraments: but the faulte is vponupon their parte, they hauehave not a mouth to take him, and GOD is not bound to giuegive them a mouth: (Take heed to that) And were not of his ſpeciall grace and merciemercy, hee geuis me ane eie to perceaue him, and a mouth to receaue him, I wald refuſe him, as weill as they do. Sa this argument dow not, Chriſt is offered to all, ergo, he is receaued of all, happy were they, and they receaued him. This far for the third argument.

Quhat reſts nowe for the full vnderſtandingHowe the ſaul is ſaid to eat the body and drinke the blood of Chriſt. of the Sacrament? There reſts ȝit ſome things, we man vnderſtand now the ſacramental ſpeaches, that are vſed in the ſacrament: for ȝe ſee, we vſe to ſpeake of thame, God vſes to ſpeake of thame, and the Ancients vſes to ſpeake of tham: Wee vſe to ſay, that the ſaull eats the body of Chriſt, and drinkes the blood of Chriſt. Thir ſpeaches wald be opened vp to ȝou, howe the ſaull is ſaid to eate the bodie, and drinke the blood of Chriſt. Thir ſpeaches are ſacramentall; ȝee are not the wiſer ȝit, but I ſall make it cleare to ȝou, bee Gods grace. They are ſacramentall, quhat is that? ȝe know it is proper to the bodie to eat and drink, thir ar the proper actiōs of the body only: Now he aſcriues them to the ſaul, be ane tranſlation, be ane figuratiue maner of ſpeaking, that quhilk is proper to the bodie, is aſcriued to the ſaul, and it is ſaid that the ſaull eats and drinks. The eating of the ſaull man reſemble the eating of the body: then the eating of the ſaul is na vther thing, but the applying of Chriſt to the ſaul, to beleue, that he hes ſhed his blood for me, that he hes purchaſed remisſioun of ſinnes to me. Nowe come on, quherefore cal ȝou this ane eating? Quhat cal ȝe the eating of the bodie lat ſee? Eats thou not the bodie, quhen thou applies the meat to thy mouth? Gif then the eating of the bodie bee na vther thing, but the applying of meat to the mouth, the eating of the ſaull mann be na vther thing, but the applying of the nuriture to the ſaull. Then ȝe ſee quhat is meaned be the eating and drinking of the ſaul: Na vther thing, but the applying of Chriſt to my ſaull, and the applying of his death and paſſion to my ſaull, and this is only done be faith: therfore he that lacks faith cannot eat Chriſt. This far for the eating and drinking of the ſaull, quhilke are ſacramentall ſpeaches.

Quhat reſts now of al thir great things,Obſeruation. & of al this doctrine that hes bin taught? learne me but this ane leſſon, learne me to apply Chriſt rightlie to thy ſaull, and thou hes win all, thou art a great Theolog, and thou hauehave learned this weil. For in the right application of Chriſt, to the ſicke ſaull, to the wounded conſcience, & diſeaſed hart; heir beginnes the fountain of all our felicitie, and the welſpring of al our joy. And I ſall tell ȝou, quhat this application workes, looke quhat the preſence of thy ſaull within thee, (ſuppoſe thou want Chriſt in thy ſaull) dois to this earthlie bodie, to this lump of clay, as be the preſence of the ſaul, it liues, it moues, it feiles, as the ſaull giues to the bodie, life, mouing, and ſenſes: that ſame verie thing dois Chriſt to thy ſaull. Hes thou ains gripped and applyed him to thee? As the ſaull quickens the bodie: ſa hee quickens the ſaull, not with an earthly or tēporal life, but with the life quhilk he liues in heuē: he maks the to liue that ſame life quhilk the angels liues in heauen: he maks the to moue, not with warldly motions, but with heauenly, ſpirituall, & celeſtial motiōs: Again, he inſpyres in thee, not outward ſenſes, but heauenly ſenſes; he warks in thee a ſpirituall feeling, that in thine awin heart and conſcience, thou may find the effect of this word. Swa, be the conjunction of Chriſt with my ſaull; I get a thouſand times a greater benefit, nor the bodie dois bee the ſaull: For the bodie, bee the preſence of the ſaull, gets onlie ane earthly and temporall life, ſubject to continuall miſerie; but be the preſence of Chriſt in my ſaull, I ſee a bleſſed life, I feele a bleſſed life, and that ſame life takes daily, mair and mair increas in me. Then the ground of all our perfection and bleſſednes, ſtands in this conjunction; & ſa, ſuppoſe thou liued METHVSALEMS daies, & were euer crauand: Ȝit, gif in the laſt houre, thou get this conjunction, thou may thinke thy traueill weil wared, thou hes gotten aneugh: Sa ſuld ȝee not bee bisſie in crauing, gif ȝee were to liue a thouſand yeare: for gif ȝe get him in the laſt houre, ȝe hauehave gotten aneugh: gif ȝee hauehave gotten Chriſt, ȝee hauehave gotten all with him: Sa the aplying of Chriſt to my ſaul, is the fountaine of all my ioy and felicitie.

And how get we this conjunction, lat ſee? This is a ſpirituall conjunction; a conjunction, hard and difficile to be purchaſed, obtained, and gotten of vsus: How then is this conjunction brought about, quhilk ar the moyaners of this cōjunction, vponupon the part of God; and quhilk are the moyaners vpō the part of man; to get me Chriſt, to put Chriſt Ieſus in my ſaul, and to make Chriſt Ieſus ane with mee? There is ane moyaner vponupon the part of God, that helps to get vsus Chriſt; and ther is ane vther vponupon our part: vponupon the part of GOD, there is the halie ſpirit: quhat doth he? He offers the body and blood of Chriſt to mee. Nowe vppon our part, there mann be a moyaner; or els, ſuppoſe he offer, we will not receaue: Therefore, of necesſitie, there mann bee faith in our ſauls, to receaue that quhilk the halie ſpirit offers, to receaue that heauenlie foode of the bodie and blood of Chriſt, quhilk the halie ſpirit offers. Then faith and the halie ſpirite, are the twa moyaners of this ſpirituall and heauenly conjunction. Be thir twa moyaners; be faith, and be the halie ſpirit; I get the bodie of Chriſt; the bodie of Chriſt is mine, and he is giuen to my ſaul. Now heere coms in the queſtioun: how can thou ſay, that the bodie of Chriſt, is giuen or deliuered to thee, ſeeing the bodie of Chriſt, is ſittand, at the right hand of God the Father? and looke how great diſtance, is betwixt heauen and earth; als great diſtance is ther, betwixt the body of Chriſt, and thy bodie: how then ſay ȝee, that the bodie of Chriſt is giuen to ȝou? The Papiſtes cannot get this vnderſtoode; and therfore they imagin, ane groſſe and carnall conjunctioun: except the ſpirite of God reueale thir things, they cannot be vnderſtand; the ſpirit of God, mann illuminate our minds, and be bisſie in al our hearts, or we come to the vnderſtanding of this. Then wald thou vnderſtand, how Chriſt is giuen thee? This ground is true, that the bodie of Chriſt, is at the right hand of the Father, the blood of Chriſt, is at the right hand of the father: Ȝit notwithſtanding, ſuppoſe there be als great diſtance, betwixt my bodie, and the body of Chriſt, as is betwixt heauen and earth, Ȝit Chriſts body is giuen to me: and how is he giuen to me? Be reaſon, I hauehave ane title of his body giuen to mee: the right and title, quhilk is giuen to me of his bodie and blood, makes mee to poſſeſſe his bodie and bloode: The diſtaunce of the place, hurts not my title, nor my right: For gif ony of ȝou, hauehave a peece of land, liand in the fardeſt part of Orknay; gif ȝee hauehave a good title to it; the diſtance of the place cannot hurt ȝour title. Sa I ſay, the diſtance of place, hurts not my title, and my right, that I hauehave to Chriſt: But ſuppoſe, he be ſitting at the right hand of the Father; ȝit the title and right, that I hauehave to him, makes him mine; ſa that I may ſay trulie, this man is my propertie: Then Chriſt is not made mine, becauſe I pike him out of the heauens: but hee is mine, becauſe I hauehave an ſure title & right to him, and hauing a ſure title, and a juſt right to him, the diſtance of place, howe far ſoeuer it be, can on na ways hurt my title, nor my right; but quhaireuer he be, he is mine, becauſe I hauehave a right and title to him. Ȝea, not onelyonly, hauehave I a title to him, but this title is confirmed to me: for as I get a title to him in the worde, (and gif I gat not a title to him in the word; I durſt not come to the Sacrament.) Sa in the Sacrament, I get the confirmation of my title, I get the ſeale quhilk confirmes my title. Then to come to the point: Chriſts bodie is ſittand at the right hand of the Father; and ȝit hee is mine, and is deliuered to me, becauſe I hauehave right to his bodie, be quhere it will; he was borne for me, giuen to me, and deliuered to me. Swa diſtance of place, hurts not the ſurety of my title, as propinquitie of place, helps not the ſurety of the ſame. I giuegive thee, that Chriſt wald bow the heauens, and twitch thee with his body, as he did IVDAS: Ȝit this could not helpe thee a quhit; for gif thou had not a title to him, thou durſt not call him thine. Swa it is not the nearenes, nor proximitie of places, that makes Chriſt mine: It is onelyonly the right that I hauehave to him. I hauehave right to him, onelie be faith: Sa bee faith onelie, Chriſt is made mine. But they think they hauehave gotten a great vantage of vsus, gif wee bee ſa far fra Chriſt, as the heuen is fra the earth; but that ſal be tane fra tham alſo, be gods grace. I hauehave a title to his bodie; his bodie is diſtant fra my bodie; ȝit his bodie is not diſtant fra me; that is, fra my ſaull: I ſay, his bodie, and my ſaull are conjoyned. That is a ſtrange ledder, that will climbe betwixt the heauen and the earth; I get a cordFaith is th… cord that couples vsus and Chriſt that gais betwixt the heuen & the earth, that couples mee and him togither; and this is only true faith. Be true faith, chriſt ſuppoſe he be in the heauens, is coupled and conjoyned with mee, quha am heere on earth: How can this be? I ſall ſhew ȝouSimilitude tane fra the ſunne. how: Is not the bodie of the Sunne in the lift? It is imposſible to ȝou, to twitch the bodie of the Sunne; ȝit the bodie of the Sunne and ȝee are conjoyned: howe? Be thay ſame beames that ſhines on ȝou, be that light that ſhines on ȝou: Quhy may not the bodie of Chriſt then, ſuppoſe it be in the heauens, be conjoyned with me that am in the earth, to wit, bee the beams, be the light and gladnes, that flowis fra his bodie? my bodie and the body of Chriſt, are conjoined be the vertue and power that flowis fra his bodie; quhilke vertue and power quickens my dead ſaull, makis mee to liue the life of Chriſt, to begin to die to my ſelfe, and ay the mair I die to my ſelfe, the mair I liue to him. This conjunctioun nowe is the ground as I tauld ȝou, of all our felicity and happines, and I hauehave made it clear to ȝou for the preſent, ſa far as God hes ȝit giuen me inſight, gif he geuis ony farther heirafter, as he communicats it, ȝee ſall hauehave it. Alwaies ȝee ſee this conjunction is moyaned, be twa ſpeciall moyans, be the moyan of the halie ſpirit, and bee the moyan of faith: Gif there bee na vther moyaner, but thir twa, quhy craues thou a carnall or a viſible conjunctioun? Faith is inviſible, and the ſpirit is inuiſible: therefore thou cannot ſee it nor tak it vp with the eie of thy bodie, the power of the halie ſpirit is ſa ſubtill, ſecreet, and inviſible, that thou cannot perceaue it, nor take it vp with the eie of thy bodie, and he wil work great effects in thy ſaul, or ever thou take vp his working. In reſpect therefore, that the moyaners of this conjunctioun are ſa ſubtill, ſecreet, & ſpiritual, quhy thinks thou to get a ſight of this conjunctioun with the eie of thy bodie? Quhy imagins thou ſick a carnall conjunction, as this quhilk wald not do thee good, ſuppoſe thou had it? Knawis thou not that the ſpirit, that cowples vsus and Chriſt is infinite, ſa that it is als eaſie to the ſpirit, to couple Chriſt and vsus, how far diſtant that ever wee be, as it is eaſie to our ſaull to cowple our head, and the feet of our body, ſuppoſe they be diſtant. Then, ſeing this conjunctiō is the ground and fountaine, of all our happines, and ſeeing this ground of happines is ſa ſubtill, and ſa ſpirituall, quhat is ȝour parte?…xhortation Remooue all ȝour outward ſenſes: Remooue al ȝour natural motions, remoue ȝour naturall diſcourſes, and ȝour naturall reaſon, and followe the ſight and informatioun of the ſpirit of God: Craue that it wald pleaſe him to illuminat ȝour vnderſtanding, that bee the light of his ſpirit, ȝe may ſe cleirly the ſpirituall conjunctioun. Except the eie of the ſpirit be giuen ȝou to take vp this ſpirituall conjunctioun: It is not posſible that ȝee can get any inſight in it. But will the Lord of his mercy beſtowe ſome meaſure of his halie ſpirit vponupon ȝou, out of queſtion, ȝe ſall ſone come to the vnderſtanding of it, & ȝe ſall thinke the time happy, that ever ȝe heard this word. Except ȝe hauehave ſome parte of this ſpirit, it is not posſible that ȝee can be ſpirituall: that quhilk is born of fleſh and blood, man remane fleſh and blood, except the ſpirit come in & make it ſpirituall: therefore ȝee man be borne agane of the ſpirit, ȝee man be borne in the bodie of Chriſt, his ſpirit man quicken ȝou. This is called the quickening and liuing ſpirit of Chriſt bee IOHN, & ſa ſone as this ſpirit coms in vsus, quhat dois it? It chaſes away darkenes out of the vnderſtanding: quhereas before I knewe not God, now I ſee him not onelyonly generallie, that hee is a God, but that hee is a God in Chriſt. Quhat mair dois the halie ſpirit? He opins the hart as wel as the mind: & quhat dois hee there? That ſame thing quherevpon I beſtowed the affectioun of my hart, and imployed the louelove of my ſaull, is be the working of the halie ſpirit made gaull to me, he maks it vennome to me, and to bee as deadlie hated of me, as poyſon. He workes ſick ane inward diſpoſition in my ſaull, that hee maks me to turne & flie from that ſame thing, quhervpon I imployed my louelove of before, and to imploy it vponupon God. (this is a greate perfectioun) Alwaies in ſome meaſure, he maks me to louelove God, better then any vther thing: hee changes the affections of my ſaull, hee changes the faculties, and qualities of my ſaull, and ſuppoſe our hartes and mindes be made newe, ȝit the ſubſtance of thame is not changed, but only the faculties and qualities are changed, in reſpect of the quhilk change, wee are called new creatures, and except ȝee be found newe creatures, ȝee are not in Chriſt.

Concluſion with ane exhortation,Now to come to the point, this ſecret conjunction is brought about be fayth, and be the halie ſpirit; be faith wee gripp the body & blood of Chriſt: and ſuppoſe wee be als far diſtant, as Heauen & earth ar, the ſpirit ſerues vsus as a ledder to conjoyn vsus with Chriſt: As the ledder of IACOB, quhilk reached fra the grounde to the Heauen, to the ſelfe ſame vſe ſerues the ſpirit of God, to conjoyne the bodie of Chriſt with my ſaull. Then take vp all in a word: quhat maks ȝou to hauehave ony right, or title to Chriſt? Nathing but the ſpirit, nathing but faith: Quhat ſuld bee ȝour ſtudie then? Preaſe be al means poſſible to get faith, that as PET. Act. 15. 9. ſaies, ȝour harts and conſciences may be ſanctified be faith. And gif ȝee preaſe not as weill to get faith in ȝour hartes, as in ȝour minds, ȝour faith avails not. Quhat avails the faith, that fleets in the fantaſie, and brings a naked knawledge, without the opening of the hart, and conſent of the will; Swa thair man be ane opening▪ of thy heart, and ane conſent of thy will, to doe that thing that GOD bids doe, or thy faith availes not. Then preaſe to get faith in ȝour harts and minds, and doing ſa, ȝee do the dutie of Chriſtians. This is not done without the diligēt hering of the word, and diligent perception of the Sacraments. Sa, bee diligent in thir excerciſes, and be diligent in prayer: Praying in the halie Ghaiſt, that he wald nuriſh ȝour ſaules inwardly, with the bodie and blood of Chriſt, that he wald increaſe faith in ȝour hartes and mindes, & make it to grow vp mair and mair daily, quhill ȝe come to the ful fruition of that bleſſed immortalitie. VntoUnto the quhilk, the Lord of his merciemercy bring vsus, and that for the righteous merits of Chriſt Ieſus. To quhome with the Father and the halie Ghaiſt, be all honor, praiſe, and glory, for nowe and ever

Amen.