Sermons Upon the Lords Supper, Sermon 1
THE FIRST SERMON, VPONUPON THE SACRAMENTS IN GENErall: Preached the firſt of February. 1589.
1. COR. 11. 23. For I hauehave receiued of the Lord, that which I alſo hauehave deliuered vntounto ȝou, to wit, that the Lorde Ieſus, in the night that hee was betrayed, tooke bread, &c.
THAIR is nathing in this warld, nor out of this warld, mair to be wiſhed of euerye ane of ȝou, mair to be craued & ſought of euerie ane of ȝou; nor to be cō joyned with Chriſt Ieſus, nor anis to be maid ane with the God of glory, Chriſt Ieſus. This heauenly & celeſtiall coniunction is purchaſed & brought about, be twa ſpeciall meanes: It is brought about be the mean of the word, & preaching of the goſpell: & it is brought about be the meane of the Sacraments and miniſtration thairof. The word leads vsus to chriſt be the ear: the ſacraments leads vsus to Chriſt be the eie; Twa ſenſes of al the reſt, quhilk God hes choſen, as maiſt meete for this purpoſe to inſtruct vsus, and bring vsus to Chriſt. For that doctrine mann be maiſt effectuall and mouing, that walkens and ſteirs vp monieſt of the outward ſenſes: that doctrine that walkens not onelyonly the eare, bot the eye, the taiſt, the feeling, and all the reſt of the outwarde ſenſes, mann moue the hart maiſt, mann be maiſt effectuall and pearcing in the ſaul: Bot ſa it is, that this doctrine of the Sacraments mouis, ſteirs vp, & walkins monieſt of the outward ſenſes; Therefore it mann be (gif we cum weil prepared to it) maiſt effectual to ſteir vp the inward ſenſes of the dull hart. But thair is a thing, that ȝee mann euer remember; Thair is na doctrine, nather of the ſimple word, nor ȝit of the ſacraments, gif Chriſt abſtract his haly Spirit, that is able to moue. Therfore, quhen euer ȝe come to hear the doctrine, quhider it be of the Sacraments, or of the ſimple word: craue of God, that hee wald be preſent be his haly Spirit, or vtherwais al the doctrine in the earth will not availe ȝou. Alwaies, this doctrine of the Sacraments, ſteires vp, and walkens monieſt of the outward ſenſes, and therefore there is na queſtioun, but it is ane effectual and potent inſtrumēt to walken, prepare and ſteir vp our harts.
Then to lat ȝou ſee, quhat the worde Sacrament meanis: and to remooue theThe diuers taking of the word Sacrament. ambiguitie of it; It is certaine, and out of all queſtioun, that the Latine Theologs, quha were maiſt auncient, did interprete the Greeke worde foreign, be the word Sacrament, & thay vſed the greeke word, not only to ſignifie the hail action, as the hail action of Baptiſme, & the hail action of the Supper of the Lord: but thay vſed the word myſtery, to ſignifie quhatſoeuer is darke, & hid in it ſelf, & not frequented in the commoun vſe of men: as efter this maner, the Apoſtle *Epheſ. 39callis the vocation of the Gentils a myſtery. *Epheſ. 5. 32This coniunction quhilk is begun heir betwixt vsus & Chriſt, is called a Myſterie, and the Latine interpreters, callis it a Sacrament, and to bee ſchort, ȝee will not finde in the booke of God, a word mair frequent, nor the word Myſterie. But as to the word Sacrament, quhairby they ſignifie the Greeke word, we find not this word be the ſame Theologs to bee tane ſa largelie: nather is it tane ſa largely in ony pairt of the booke of God. Alwayis, the word Sacrament, is very ambiguous in it ſelf, and there raiſe about the ambiguitie of this word, many tragedeis, quhilke are not ȝit ceaſed, nor wil not ceaſe, quhil the warld laſts: quher vtherwais, gif they had keeped the Apoſtles words, and called thame as the Apoſtle callis tham, ſignes and ſeales: all this digladiatioun, ſtrife and contention, appearandly had not fallen out. But quhere men will be wiſer nor God, & giuegive namis to thinges beſide God, vponupon the wit of man, quhilk is but meere folly: all this cummer fallis out. Weill than, to come to the purpoſe. The auncient Theologs, tooke the worde Sacrament, as wee may perceaue, in a fourfauld maner. Somtime they tooke it for the hail actioun, that is, for the haill miniſterie of the Elements. Somtime, they tooke it not for the haill actioun: but for the outward things, that are vſed in the action of Baptiſme, and of the Supper, as they took it, for the water and ſprinckling of it: for the Bread and Wine, breaking, diſtributing, and eating therof. Thirdly againe: they tooke it not for the hail outward things, that are vſed in the actioun; but onelyonly for the material and earthly thinges, the Elements: as for Bread and Wine in the Supper, and water in Baptiſme. And efter this ſort, ſayis AVGVSTINE: The wicked eats the body of our Lord, concerning the Sacrament onlie, that is, concerning the Elements onelyonly. Laſt of all: they tooke it not onelyonly for the Elements, but for the things ſignified be the elements. And efter this maner, IRENEE ſayis, that a Sacramēt ſtāds of twa things, the ane earthly, the vther heauenly. The auncients then, taking the worde efter thir ſorts, na queſtion, all thir wayis they tooke it rightly.
But leuing the ambiguitie of the word, I take the worde Sacrament, as it is tane and vſed this day in the Kirk of God, for a haly ſigne and ſeale, that is annexed to the preached word of God, to ſeale vp and confirme the truth, contained in the ſame word, in ſick ſort, that I call not onlie the ſeale ſeparated fra the word, a Sacrament: For as there cannot be a ſeale, but that quhilk is the ſeal of ane euident, & gif the ſeal be ſeparated fra the euidēt, it is not a ſeal; Bot looke quhat it is be nature, it is na mair: ſa ther can not be a Sacramēt, except it be hung to the euident of the word; Bot look what the Sacramēt was be nature, it is na mair. Was it a com mō peece bread, it remains cōmon bread except it bee hung to the euident of the word. Therfore the word only cannot be a Sacrament; nor the elemēt only cannot be a Sacrament; bot word & element con iunctly man make a Sacrament: & ſa AVGYSTINE ſaid weill, lat the word come to the element, & ſa ȝe ſal hauehave a ſacrament: in ſick ſort, that the word mann come to the element, that is the worde preached diſtinctly, and al the parts of it opned vp, man ga before the hinging to of the ſacrament, and the Sacrament, as a ſeale mann follow and be appended therefter. Then I call a Sacrament, the word and ſeal coniunctlie, the ane hung to the vther.
It is without all controuerſie, and there is na debait in it, that all Sacraments are ſignes. Now gif a Sacrament be aſign, as the ſign is in a relation, in that Category; for ſawe man ſpeake it: Sa the ſacrament man be placed in that ſame Categorie of relation. Now eueryevery relation again man ſtand of force betwixt twa things, for an thing cannot be the correlatiue of it ſelf: but in a lawfull relatioun, of force there man be twa things, quhilk twa, hes euer a mutual reſpect, the ane to the vther. Therfore in every ſacramēt that hes a relation, thair man be twa things, quhilk twa hes euer a mutual reſpect the an to the vther. Take me away ane of thir twa things fra the Sacrament; ȝe tine the relation, & tyning the relation, ȝe tyne the Sacrament. Confound me ane of thir twa, with the vther: make ather a confuſion or permixion of tham, ȝe tine the relation, & tyning the relation, ȝe tine the ſacrament. Turne me over the an into the vther, ſa that the ſubſtance of the ane, ſtarts vp and euaniſhis in the vther: ȝe tyne the relation, and ſa ȝe tyne the Sacrament. Than as in eueryevery ſacrament, ther is a relation, ſa to kepe the relation, ȝe man euer kepe twa things ſeuerally in the Sacrament.
Now for the better conſideration and vnderſtanding of thir twa diuers thinges quhilk are relatiue to vthers, we ſal kepeThe heads to be entreted in this Sermon. this ordour by Godis grace: Firſt, we ſal lat ȝou ſee, quhat is meaned be a ſigne in the Sacrament. Nixt we ſal let ȝou vnderſtand1 quhat is meaned be the thinge ſignified.2 Thirdlie, howe thir twa are coupled,3 be quhat power and vertue they are4 conjoyned, and quherfra this power and vertue dois flowe. Fourtlie, and laſt of al; we ſall let ȝou vnderſtand, quhither ane and the ſelfe ſame inſtrument, geuis the ſigne and the thing ſignified or not, quhither they be geuin in ane actioun or twa, quhither they bee offered to ane inſtrument or twa, or gif they be giuen efter a maner or twa to baith the inſtruments. Mark thir diuerſities, the diuerſe maner of receauing, the diuerſitie of the inſtruments, and the diuerſitie of the geuaris: and ȝee ſall finde litle difficultie in the ſacrament.
Now to begin at the ſignes: Seeing all1 ſacraments ar ſignes, quhat call wee theThe ſignes in the Sacrament. ſignes in the ſacrament? I call the ſignes in the Sacrament, quhatſoeuer I perceaue and takis vp be my outwarde ſenſes, be myne eie eſpecially. Nowe ȝee ſee in this Sacrament, there is twa ſortes of thing is ſubject to the outward ſenſes, and to the eie eſpecially; ȝe ſee the elemēts of bread and wine are ſubject to myne eie: Therefore they man be ſigns. Ȝe ſee again, that the rites and ceremonies quhereby thir elements are diſtributed, broken and giuen, are ſubject to myne eie alſo. Then I mann mak twa ſortes of ſignes, ane ſorte of the breade and the wine, and wee call thame elementall: ane vther ſorte of the rites and ceremonies, quhereby thir are diſtributed, broken and giuen, and we cal thame ceremonial. Be not deceaued with the word ceremonie, think not, ſuppoſe I call the breaking of the breade, the eating of the breade, and drinking of the wine ceremonies, think not that they are vayn, as ȝee vſe that word ceremonie for a vayne thing, quhilk hes na grace, nor profit following efter it: na, ſuppoſe I cal thame ceremonies, there is neuer a ceremonie quhilk Chriſt inſtituted in this ſupper, but it is als eſſential as the bread and the wine are, and ȝee cannot leaue a jote of thame, except ȝe peruert the hail inſtitutioun. For quhat euer Chriſt commanded to be done, quhat euer he ſpake or did in that hail actioun, it is eſſentiall and mann be done, and ȝe cannot leaue a jote thereof, but ȝee will peruert the hail actioun.
The reaſoun, quherefore I call thameQuhy they are called ſignes. ſignes, is this: I call thame not ſignes, be that reaſon that men commonlie call is thame ſignes: becauſe they ſignifie only, as the bread ſignifies the body of Chriſt, & the wine ſignifies the blood of Chriſt. I call thame not ſignes, becauſe they repreſent only, but I call thame ſignes becauſe they hauehave the body and blood of Chriſt conjoyned with thame, ȝee ſa trulie is the body of Chriſt conjoyned with that breade, and the blood of Chriſt conjoyned with that wine, that als ſoone as thou receauis that bread in thy mouth, (gif thou bee a faithfull man or woman) als ſone thou receueſt the body of Chriſt in thy ſaull, and that be fayth. And als ſoone as thou receauis that wine in thy mouth, als ſone thou receauis the blood of Chriſt in thy ſaul, and that be faith. In reſpect of this exhibitioun cheiflie, that they are inſtruments to deliuer, and exhibite the thing that they ſignifie, and not in reſpect onelyonly of there repreſentatioun, they are called ſignes. For gif they did nathing bot repreſented or ſignified a thing abſent; Then ony picture or dead Image, ſuld be a Sacrament: For there is na Picture, as the Picture of the King, but at the ſight of the Picture, the King will come in ȝour minde, and it will ſignifie to ȝou, that that is the Kings Picture. Sa, gif the ſigne of the Sacrament did na further; all Pictures ſuld be Sacraments; but in reſpect the Sacrament exhibites and deliuers the thing that it ſignifies to the ſaul and hart, ſa ſone as the ſigne is deliuered to the mouth: for this cauſe eſpeciallie, it is called a ſigne. There is na Picture of the King, that will deliuer the King vntounto ȝou: there is na vther Image that will exhibite the thing quhair of it is the Image: therefore, there is na Image can be a Sacrament. Then in reſpect, the Lorde hes appointed the Sacraments, as hands to deliuer and exhibite the thing ſignified: for this deliuery and exhibitioun chieflie, they are called ſignes. As the woorde of the Euangell is a mighty and potent inſtrument to our euerlaſting ſaluatioun: ſa the Sacrament, is a potent inſtrument appointed bee God, to deliuer to vsus Chriſt Ieſus, to our euerlaſting ſaluatioun. For this ſpirituall meate is dreſſed, and geuen vppe to vsus in ſpirituall diſches, that is, in the Miniſtery of the word, and in the miniſtery of the Sacraments. And ſuppoſe this Miniſtery be externall, ȝit the Lord is ſaid, to deliuer ſpiritual and heauenly things, be thir externall thinges: Quhy? Becauſe he hes appointed thame as inſtruments, quhairby, he wil deliuer his awin Sone to vsus. For this is certaine, that nane hes power to deliuer Chriſt Ieſus to vsus, except God and his halie Spirit: and therefore, to ſpeake properly, there is nane can deliuer Chriſt bot God be his awin Spirit: he is deliuered be the Miniſtery of the halie Spirit: it is the halie Spirit that ſeals him vp in our harts, and confirmis vsus mair and mair in him: as the Apoſtle geuis him this ſtile 2. COR. 1. 22. To ſpeake properly: there is nane hes power to deliuer Chriſt, bot God the father, or himſelfe: there is nane hes power to deliuer the Mediatour, bot his awin Spirit: Ȝit it hes pleaſed God to vſe ſum inſtruments and meanis, quhairby hee will deliuer Chriſt Ieſus to vsus: the means are thir: the miniſtery of the word and the miniſtery of the Sacraments: and in reſpect hee vſes thir as meanis to deliuer Chriſt, they are ſaid to deliuer him. But heir ȝee hauehave to diſtinguiſh, betwixt the principall efficient deliuerer, and the inſtrumentall efficient, quhilk is the word and the Sacraments: Keeping this diſtinction, baith thir are true, God be his worde, and God bee his Spirit, deliuers Chriſt Ieſus to ȝou. Then I ſay, I cal tham ſignes, becauſe God hes maid thame potent inſtrumentis to deliuer that ſame thing quhilk they ſignifie.
Nowe I ga to the thing ſignified, and I call the thing ſignified bee the ſignes in the Sacrament, that quhilk IRENEE, that auld writer, call is the heauenly and ſpirituall thing, to wit: haill Chriſt, with his hail giftes, benefites and graces, applied and geuen to my ſaul. Then I call not the2 thing ſignified be the ſigns of bread andQuhat is the thing ſignified in the Sacrament. wine: the benefits of Chriſt, the graces of Chriſt, or the vertue that flowis out of Chriſt onlie; But I cal the thing ſignified, togidder with the benefites and vertues flowing fra him, the verie ſubſtaunce of Chriſt himſelf; quherefra this vertue dois flow: The ſubſtāce, with the vertues, gifts and graces, that flowes fra the ſubſtance, ar the thing ſignified heere. For as to the vertue & graces, that flows fra Chriſt: It is not posſible, that thou can be partaker of the vertue, that flowes fra his ſubſtaunce, except thou be firſt partaker of the ſubſtance it ſelfe: For how is it posſible, that I can be partaker of the iuyce that flowes out of ony ſubſtance, except I bee partaker of the ſubſtance it ſelfe firſt. Is it poſſible that my ſtomach can bee refreſhed with that meat, the ſubſtaunce quhairof, come neuer in my mouth? Is it posſible, that my drouth can be ſlokned with that drinke, that paſſed neuer ouer my halſe? Is it posſible, that I can ſowck ony vertue out of onye thing, except I get the ſubſtance firſt: Sa it is imposſible, that I can get the iuice and vertue, that flows out of Chriſt, except I get the ſubſtance, that is, himſelfe firſt. Sa I call not the thing ſignified, the grace and vertue that flowes fra Chriſt onelie, nor Chriſt himſelfe and his ſubſtance, without his vertue and graces onelie: But ioyntly the ſubſtance with the graces, haill Chriſt, GOD and man, without ſeparatioun of his natures, without diſcretioun of his ſubſtaunce fra his graces, I call the thing ſignified, bee the ſignes in the Sacrament. For quhy? Gif na mair bee ſignified bee the bread, bot the fleſch and bodie of Chriſt onelie, and na mair be ſignified be the wine, but the blood of Chriſt onelie, thou can not ſay, that the bodie of Chriſt is Chriſt, it is but a cowpon of Chriſt: thou cannot ſay that the blud of Chriſt, is hail Chriſt, it is bot a part of him, & a cowpō of thy Sauiour, ſaued thee not, a part of thy ſauior wroght not the wark of thy ſaluation: and ſa ſuppoſe thou get a cowpon of him in the ſacrament, that cowpoun wald do thee na good. To the end therfore, that this ſacrament may nuriſh thee to life euerlaſting; thou man get in it thy haill Sauiour, haill Chriſt God & man, with his haill graces & benefits, without ſeperation of his ſubſtance fra his graces, or of the ane nature fra the vther. And how get I him? Not be my mouth. It is a vaine thing to thinke, that we will get God be our mouth: but we get him be faith: As hee is a Spirit, ſa I eat him bee faith & beleif in my ſaul: Not be the teeth of my mouth, that is a vaine thing. I giuegive the, that thou might eat the fleſh of Chriſt with thy teeth, & this were a cruel maner of doing: ȝit thou may not eat the God head with thy teeth: this is a groſſe faſchioun of ſpeaking. Sa, gif euer ȝe get good of the Sacrament, ȝee mann get haill Chriſt, and there is not ane inſtrument to gripp him, bot be faith onelie: therefore come with a faithfull hart.
O! but ȝe will ſpeere at me, and appearandlie the definitioun layd doun of the thing ſignified, giues a ground to it; gif the fleſch of Chriſt, & the blood of Chriſt be a pairt of the thing ſignified: how can I call his fleſche a ſpirituall and heauenlyQueſtion. thing, and Chriſt in reſpect of his fleſche a heauenly thing? Ȝe will not ſay that the ſubſtance of Chriſts fleſch is ſpirituall: or that the ſubſtance of his blood is ſpirituall, quherefore then cal ȝe it ane heauenly and ſpirituall thing? I will tell ȝou: the, fleſch of Chriſt is called a ſpiritual thing, and Chriſt is called ſpiritual, in reſpect of his fleſh, not that his fleſhe is becomd a ſpirit, or that the ſubſtance of his fleſh is becomd ſpirituall: Na, it remaned true fleſhe and the ſubſtance of it is ane; as it was in the wombe of the virgin, his fleſhe is not called ſpirituall nather, in reſpect it is glorified in the heauens at the right hand of the father: be not deceaued with that, for ſuppoſe it be glorified; ȝit it remains true fleſh, that ſame fleſh quhilk he tooke out of the wombe of the Virgin. It is not ſpiritual nather, becauſe thou ſeeis it not in the Supper, gif thou war quhere it is, thou might ſee it: but it is called ſpirituall, in reſpect of the ſpirituall ende, quherunto it ſeruis to my body and ſaul:Anſwer. becauſe the fleſch and bloode of Chriſt, ſeruis to nuriſh mee; not to a temporall life: but to a ſpirituall and heauenly life. Nowe, in reſpect this fleſh is a ſpirituall food, ſeruing me to a ſpirituall life; For this caus it is called a ſpiritual thing. Gif it nuriſhed me, as the fleſh of beaſts dois, but to a temporall life, it ſuld bee called but a temporall thing: But in reſpect, it nuriſhes my ſaull, not to ane earthlie and temporall life, but to ane heauenly, celeſtiall, and ſpirituall end: In reſpect of this end, the fleſh of Chriſt, and Chriſt in reſpect of his fleſhe, is called the ſpirituall thing in the Sacrament. It is called alſo, the ſpirituall thing in the Sacrament, in reſpect of the ſpirituall inſtrumēt, quherby it is receiued. The inſtrument quhereby the fleſh of Chriſt is receaued, is not a corporal inſtrument, is not the teeth and mouth of the body; but it is ſpirituall, it is the mouth of the ſaull, quhilk is faith: and in reſpect the inſtrument is ſpirituall: Therefore Chriſt, quha is receaued, is alſo called ſpirituall. In reſpect alſo, that the maner of receauing, is a heauenlie, ſpirituall and celeſtiall maner, not a naturall, nor externall maner, in reſpect that the fleſh of Chriſt, quhilk is giuen in the Sacrament, is receiued be a ſpirituall and ſecreet maner, quhilk is not ſeene to the eies of men. In all thir reſpects, I call Chriſt Ieſus the heauenlye and ſpirituall thing, quhilk is ſignified be the ſignes in the Sacrament.
Now: I ſay in the end, the thing ſignified…he thing …gnified, …an be ap…ied. mann be applied to vsus. Quhat auails it me, to ſee my health in a buiſt, ſtanding in ane Apothecaries booth? quhat can it worke toward me, gif it bee not applied? Quhat auails it me, to ſee my ſaluatioun afar off, gif it be not applied to me? Therfore it is not aneugh to vsus to ſee Chriſt: bot he mann be giuen vsus; or els hee cannot work health and ſaluation in vsus. And as this ſaluatioun is giuen vsus; wee mann hauehave a mouth to take it. Quhat auails it me to ſee meat before me; except I hauehave a mouth to take it? Sa, the thing ſignified in the Sacrament, mann bee giuen vsus be God, be the three perſons of the Trinity, a God, be Chriſt leſus, quha mann giuegive himſelfe, and as he giues himſelfe; ſa wee man hauehave a mouth to take him. Suppoſe hee preſents and offers him ſelfe: ȝit hee can profite or auaile nane, but thame, quha hes a mouth to receaue him. Then ȝee ſee, quhat I call the thing ſignified: haill Chriſt applied to vsus, and receaued be vsus: hail Chriſt God and man, without ſeparatioun of his natures, without diſcretioun of his ſubſtance fra his graces, all applied to vsus. Then I ſay, ſeeing wee come to the Sacrament, to bee fed bee his fleſh, and refreſhed bee his blood, to be fed to ane heauenly and ſpiritual life: and ſeeing there is na profite to bee had of this Table, without ſome kynd of preparatioun: Therefore lat na man preaſe to ga to that halie Table, except in ſome meaſure hee be prepared. Some will bee prepared in a greater meaſure thē vthers. Alwayis, lat na man preſume to ga to it, except in ſome meaſure his hart bee ſanctified. Therfore my exhortation concerning the way, quhairby eueryevery ane of ȝou ought to prepare ȝour ſelfis, that ȝe may dreſſe ȝou the better to the table, is this: There is neuer ane of ȝou, that comes to the Table of the Lorde, to caſt before the Lord, ȝour integritie, iuſtice and vprightnes: But quhaſoeuer gais to the Table, he ought to ga with the acknowledging and confesſioun of his miſerie: hee ought to ga with a ſorrowfull hart, for the ſinnes quhairin he hes offended God: he ought to ga with a haitrent of thay ſins; not to proteſt, that he is halie, iuſt, and vpright: But to proteſt and confeſſe▪ that he is miſerable, and of all creatures, the maiſt miſerable. And therefore, he gais to that table, to get ſupport for his miſerie, to get a gripp of merciemercy at the throne of grace: and to get remisſioun and forgiuenes of his ſinnes; to get the gift of repentance, that mair and mair, he may ſtudie to liue vprightlie, halilie and ſoberlie in all time comming. Therefore, except ȝee hauehave entred in this courſe, and are of purpoſe to continue in this courſe, to amend your life bigane, to repent ȝou of ȝour ſinnes, and be the grace of God, to liue mair vprightlie and ſoberlie, nor ȝee hauehave done, for Gods cauſe ga not to the Table. For quhere there is not a purpoſe to do weil and to repent, of necesſitie, there mann be a purpoſe to doe ill: and quhaſoeuer coms to that Table, with a purpoſe to do ill, and without a purpoſe to repent: hee comes to mocke Chriſt; to skorne him in his face, & to eat his awin preſent condē natiō. Sa, lat na man come to that table, that hes not in his hart a purpoſe to doe better: that hes not a hart to ſorrow for his ſinnes bigane: and thinks not his bigane folie and madnes ouer meekle. Lat na man come to that table without this, vnderunder the paine of damnatioun. But gif ȝe hauehave in ȝour hart, a purpoſe to do better, ſuppoſe ȝour bigan life hes bene diſſolute and looſe: ȝit gif ȝe be tuitched in ȝour hart, with ony feeling or remorſe of ȝour bigane life, ga not fra the table, but come with a proteſtatioun of thy miſerie and wretchednes, and come with a hart to get grace. Gif with a diſſolute life, I meane not of open ſlaunders, thou hauehave alſo a purpoſe not to amend, but to doe war, for Gods ſake abſteine. This far for the thing ſignified.
Into this generall conſideration, there reſts thir thinges ȝit to bee maid plaine vntounto ȝou. Firſte, howe the ſignes and the thing ſignified are coupled togidder, and how they are conioyned. Nixt, it reſts to be tauld ȝou; how the ſigne is deliuered, and how the thing ſignified is deliuered, and how baith are receaued, als weill as they are deliuered. This being done, I fall ſpeake ſhortly of the vther part of the Sacrament, quhilk is the worde: And laſt of all, wee ſall lat ȝou ſee, quhat ſort of faultes they are, that peruerts the Sacrament, and makes it of na effect. And gif time ſall ſerue, we ſall enter in particular, to this ſacramēt, quhilk we hauehave in hand.
Then to come backe againe. In the third roume, it coms in to be conſidered;Howe the ſigne and the thinge ſignified are jovned togidder. how the ſigne and the thing ſignified are coupled: For about this conjunction, all the debait ſtandes: all the ſtrife that wee hauehave with thame, that varies fra the ſtreight trueth, ſtandes about the maner of this coniunction. Some wil hauehave tham conioyned efter ane way, and ſome efter ane vther way; and men ſtriues verie bitterlie about this mater, and continues ſa in ſtrife, that thorow the bitternes of contention, they tyne the trueth. For quhen the heat of contentioun riſes, and ſpecially in diſputation, they take not tent to the trueth, but to the victorie: Gif they may bee victorious, and it were but be a multitude of words, they regard not ſuppoſe they tyne the trueth. Reade their works, and books about this coniunctioun, and ȝee ſall craue, rather conſcience nor knawledge: ȝea, gif they had the quarter of the conſcience, that they hauehave of knawledge: na queſtioun, this controuerſie might bee eaſilie tane vp; but men laking conſcience, & hauing knawledge, an euil conſcience peruerts the knawlege and drawes thame to ane euil end. To tel ȝou now, how thir twa are conioyned: it will be farre eaſier for me, and better for ȝou to vnderſtand, to tell ȝou firſt, howe they are not conioyned: for I ſall make it very cleare vntounto ȝou, be letting ȝou ſee how they are not conioyned: but it is not posſible, to make it ſo cleare, by telling ȝou the maner how they are conioyned. Ȝee may perceaue clearelie be ȝour awin eies, that the ſigne & the thing ſignified are not locally conioyned, that is, they are not baith in ane place. Ȝee may perceaue alſo be ȝour outwarde ſenſes, that the body of Chriſt, quhilk is the thing ſignified, and the ſignes are not conioyned corporallie: their bodies tuitches not vthers. Ȝee may perceaue alſo, they are not viſiblie conioyned, they ar not baith ſubject to the outwarde eye. Sa it is eaſie to lat ȝou ſee, howe they are not conioyned. For gif the ſigne and the thing ſignified were viſiblie & corporally conioyned, Quhat miſterd vsus to hauehave a ſign? Quherefore ſuld the ſigne in the Sacrament ſerue vsus? Is not the ſigne in the Sacrament appointed to lead me to Chriſt? Is not the ſigne appointed, to point out Chriſt to me? Gif I ſawe him preſent be mine awin eye, as I doe the bread, quhat miſter had I of the bread? Therefore ȝee may ſee clearlie, that there is na ſik thing as a corporall, naturall, or ony ſiclike phyſicall coniunction, betwixt the ſigne, and the thing ſignified. Sa I ſay, it is eaſie to let ȝou ſee, howe they are not conioyned. Then come on, how are they conioyned? We cannot craue here any vther ſort of coniunctioun, nor may ſtand and agree with the nature of the Sacrament: For na thing can be conioyned with ane vther efter ane vther ſort, nor the nature of it will ſuffer. Therefore there cannot be heir ane vther ſort of coniunction, nor the nature of the Sacrament will ſuffer. Now the nature of the ſacrament, wil ſuffer ane ſacramentall coniunction. O but that is als hard ȝit: Ȝe are neuer the better of this: but I ſall make it cleare bee Gods grace. Ȝee knaw, eueryevery Sacrament is a myſterie; there is not a Sacrament, but it conteinis a high and diuine myſterie. In reſpect then, that a Sacrament is a myſterie, it followes that a myſticall, ſecrete and ſpirituall coniunctioun, agreis weill with the nature of the Sacrament. As the coniunctioun betwixt vsus & Chriſt is full of a myſterie, as the Apoſtle lets ȝou ſee, EPHES. 5. 32. as it is a myſticall and ſpiritual coniunction; Sa na dout, the coniunction betwixt the Sacrament, and the thing ſignified in the Sacrament, man be of that ſame nature, myſticall and ſpirituall. It is not posſible to tell ȝou be na ocular demonſtratioun, how Chriſt and we are conioyned. But quha euer wald vnderſtand that coniunctioun, his minde mann be enlightned with ane heauenlie eie, that as he hes ane eye in his head to ſee corporall things: Sa he mann hauehave in his minde and hart, ane heauenlie eye, to ſee this myſticall coniunction. A heauenlie eye to take vp this ſecret coniunction, that is betwixt the Sonne of God and vsus, in the Sacrament. Sa I miſter not to inſiſt; Except ȝee hauehave this heauenlie illumination, ȝee can neuer vnderſtand, nather ȝour awin coniunction with Chriſt, nor ȝit the coniunction betwixt the ſigne and the thing ſignified in the Sacrament. But I keepe my ground: As the Sacrament is a myſterie: Sa the coniunctioun that is into the Sacrament, na dout, man be a myſtical, ſecret and ſpiritual coniunction. Beſide this, I lut ȝou ſee, be the generall deduction, that in eueryevery Sacrament there is twa things: quhilk twa, hes a relatioun, and a mutuall reſpect the ane to the vther. Sa that a relatiue coniunction, agrees weill with the nature of the ſacramēt. Then ſpeirs thou quhat kind of coniunction it is? I giuegive thee the coniunction that agrees with their nature, to wit, a relatiue and a reſpectiue coniunction, ſik a coniunction, quhairin the ſign hes a continuall reſpect to the thing ſignified, and the thing ſignified to the ſigne. Then crauis thou in a worde, the ſort of coniunction, that is betwixt the ſigne & the thing ſignified? I call it a ſecret and a myſticallThis conjunctioun is maid cleir, be the conjunction betwixt the word, and the thinge ſignified thereby. coniunctioun, that ſtands in a mutuall relatioun, betwixt the ſigne and the thing ſignified. There is ane vther coniunction, beſide the coniunctioun that is betwixt Chriſt and vsus, that may mak this coniunctioun betwixt the ſigne and the thing ſignified in the Sacrament mair cleare: and this is the coniunction quhilk is betwixt the word that ȝe hear, and the thing ſignified be the ſame word. Looke quhat ſort of coniunction is betwixt the word quhilk ȝee heare, and the thing ſignified that comes in ȝour mind: the like coniunctiō is betwixt the ſign that ȝe ſee, and the thing ſignified in the Sacrament. Ȝee may perceaue eaſilie: there is a coniunction be the effect, ſuppoſe ȝee cannot knaw the ſort of coniunction. For quhy? Ȝee heare not the word ſa ſone ſpoken be me, but incontinent, the thing, quhilk my worde quhairof I ſpeake ſignifies, comes in your mind: ſpeake I of things bigane, of things to come, or of thinges that are neuer ſa far abſent: I cannot ſa ſone ſpeak to ȝou of thame in this language, but the thing ſignified comes in ȝour minde; Na doubt, becauſe there is a coniunction betwixt the worde & the thing ſignified▪ Sa, eueryevery ane of ȝou may eaſily perceaue, that there is a coniunctioun betwixt the word, & the thing ſignified be the word. As for example, ſuppoſe Paris bee far diſtant fra vsus; Ȝit ſpeake I of Paris, the word is not ſa ſone ſpoken, but the toune will come in ȝour mind: Speak I of the King, ſuppoſe he be far diſtant fra vsus, the word is not ſa ſoone ſpoken, but the thing ſignified will come in ȝour minde. Sa this comming of the thing ſignified in the hart and mind, lats ȝou ſee clearlie, that there is a coniunction betwixt the word, and the thing ſignified bee the word. To tell ȝou of this ſort of coniunctioun, it is not ſa eaſie: Becauſe the thing ſignified is not preſent to the eye, as the worde is to the eare. Gif eueryevery thing ſignified, war als preſent to ȝour eye, as the word is to ȝour eare; it were eaſie to ſee the coniunction. But ſeeing the coniunction is myſticall, ſecrete and ſpirituall: therefore it is hard to make ȝou to vnderſtand it. Always looke quhat coniunction is betwixt the ſimple word, & the thing ſignified be the word: that ſame ſort of cōiunction is betwixt the ſacrament and the thing ſignified bee the Sacrament. For the Sacrament is na vther thing, but ane viſible word. I call it a viſible word, quhy? Becauſe it conuoyes the ſignificatioun of it, be the eie to the minde. As this is ane audible worde, becauſe it conuoyes the ſignification of it be the ear to the mind, in the ſame ſacrament, ſa oft as ȝee looke on it, ȝee ſall not ſa ſoone ſee that bread with ȝour eie, but the bodie of Chriſt ſall come in ȝour mind: Ȝee ſall not ſa ſoone ſee that wine, but efter the preaching & opning vp of the parts of the Sacrament, the bloode of Chriſt ſall come in ȝour mind. Now this coniunction betwixt the ſigne and the thing ſignified in the Sacrament; ſtands chiefly, as ȝe may perceaue, in twa points: Firſt in an relation betwixt the ſign & the thing ſignified, quhilkriſes of an likenes & proportion, betwixt thir twa: for gif there were na proportion & analogie, betwixt the ſigne and thing ſignified be the ſigne; there could not bee a Sacrament or ane relatioun. Sa the firſt pairt of this coniunction ſtands in a relation, quhilk riſes vponupon ane certaine ſimilitude & likenes, quhilk the ane hes with the vther. And this likelines may be eaſilie perceaued. For looke howe able the bread is to nuriſhe thy body to this life earthlie and temporal, the fleſh of Chriſt, ſignified be the bred, is als able to nuriſh baith body and ſaull to life everlaſting. Sa ȝee may perceaue ſome kinde of proportion betwixt the ſigne and the thing ſignified. The ſecound point of the coniunction, ſtands in a continuall and mutual concurring of the an with the vther, in ſik ſort, that the ſigne, & the thing ſignified, ar offered baith togither, receaued togither, at ane time and in ane actioun: the ane outwardelie, the vther inwardly, gif ſa be that thou hauehave a mouth in thy ſaull, quhilk is faith, to receaue it. Then the ſecound point of the conjunctioun ſtands in a joynt offering, and in a joynt receauing, & this I call ane concurrence. Then ſpeere ȝee, quhat ſort of conjunction is betwixt the ſigne and the thing ſignified? I ſay, it is a relatiue conjunction, a ſecret and a myſtical conjunction, quhilk ſtands in a mutuall relatioun.
There is na farther to be obſerued heir, except only this: that ſuppoſe ȝe conjoin thir twa, be war that ȝe confound thame not, bee war that ȝee turne not over the ane in the other: but keepe every ane of thame in their awin integritie, without confuſion or permixtion of the ane with the other, and ſa ȝee ſall hauehave the lawfull conjunctioun that ſulde bee in the ſacrament. There is not a leſſoun that can be learned of this, at leaſt that I can marke or gather, except onelyonly the leſſoun of the kindenes and goodnes of the everliuing God; quha hes invented ſa mony wonderfull ſortes of conjunctioun, and all to this purpoſe, that wee might be conjoyned, to aduance this great and myſticall conjunctioun, betwixt the God of glorie and vsus: In the quhilk conjunctioun, our weil, felicity and happines in this life, and in the life to come, dois only ſtand: That he is ſa cairfull to conjoine himſelfe with his worde and Sacraments, that wee, in his word and Sacraments might be conjoyned with him. Gif wee were moued with the care and louelove of God, vttered in thir conjunctiones, and it were neuer ſa litle on our pairts: aſſuredly we wald not defraud our ſelfs, of the fruit of that happy conjunction, nor bring it in ſik a loath and diſdaine as wee do this day: for wee be folowing and preferring of our pleaſures to Chriſt and his counſell, hes made the ſtomachis of our ſaules ſa foule and ill diſpoſed, that ather they receiue him not at all, or gif he be receaued, he is not able to tary: And quhy? becauſe ane foul ſtomach is not able to keepe him, for incontinent we chok him ſa, ather with the luſtis of the fleſh, or with rhe cares of this warlde, that hee is compelled to depart: & gif Chriſt be not baith, deuoured and digeſted, hee can doe vsus na good: And this digeſtion can not be quhere there is not a gredy appetite to the receit of him; for gif thou be not hungry for him, he is not ready for thee. And I am aſſured gif all the men in this countrie were examined efter this rule, that there were nane that receuis Chriſt, bot he that hes a ſtomach and is hungrie for him, it fearis me that few ſuld bee found to receaue him. It fears me, that we hauehave tane ſik a loath and diſdaine of that heauenlie food, that there is not ſick a thing, as ony kinde of hunger, or appetite of it in our ſaules. And quhat is the cauſe of this? I will tell ȝou: Suppoſe wee hauehave renounced the corporall and groſſe Idolatrie, wherein our fathers were drowned and plunged of before, and quhilk men in ſome parts gais about to erect now: Ȝit as the maners of this countrie, and the behauiour of every ane of vsus teſtifies, there is neuer a man that hes renoūced that damnable Idol, that he hes in his awin ſaul, nor the inviſible Idolatry, that he hes in his awin hart and mynd. There is neuer a man but to that ſame Idoll quherewith hee wes conceaued and borne, and wherevnto he addicted himſelfe and wes a ſlaue off before, but to that Idoll he geuis his ſeruice ȝit: and therefore meruell not, quhen thou hes addicted thy ſeruice: ſet thy affection, & powred out thy hart vponupon that pleaſure of thine awin, vponupon that Idoll of thy awin, vponupon that luſt & miſchief of thy awin: meruell not, ſuppoſe thou hauehave na appetite of Chriſt, nor of that heauenlie food. Quhen thou hes thy ſaull powred furth on ſome villany & wickednes, & hes ſend it far a feild: how is it posſible to the, to retire it, or draw it hame againe, to imploy it quhere thou ſuld on Chriſt Ieſus? Then let eueryevery ane in his awin ranck, tak heed to his awin domeſtik Idoll, that ludges within his awin heart, and preaſe to cleare him of it, or vtherwayis, ȝe cannot ſee the face of Chriſt, nor be pertakers of his kingdome. There is not ane vther leſſoun in chriſtianitie but this: this is the firſt and the laſt leſſoun; to ſhake off ȝour luſtis and affectiouns, peece and peece, and ſa peece and peece renounce thy ſelf, that thou may embrace Chriſt. I grant, there is greater progreſſe in this point, in ſome nor in vthers, ſome leſſe, ſome mair profites in this; But except in ſome meaſure ȝee caſt of ȝour ſelfe, or quhatſoeuer in ȝour awin eies, ȝee compt maiſt precious, to come be Chriſt; ȝee are not worthie of him: And this is verie hard to be done. It is verie eaſie for a man to ſpeake it, to bidd a man renounce his awin Idoll, quhilk I call his affections; but it is not ſa ſone done. Aſſuredly the ſtronger mann come in, to ding out the affection: ȝea the ſtronger nor the deuil, man come in to ding out the deuill, quha makes reſidence in the affection; or els hee will remaine there for euer. Therefore, there are not mony that hes renounced thame ſelfis, and examin thine hart quhen thou will, gif there be ony thing in the warld, that thou louis better nor chriſt, gif thou bee not content, to leaue father and mother, to leaue wife and children, or quhatſoeuer is deareſt to thee in this warld, for Chriſt, thou art nor worthie of him. Gif thou be not content to caſt off, quhatſoeuer maks thee a ſtranger to Chriſt, thou art not worthie of him. And is this onie little matter, ſeeing there is na part nor power of our ſaul, but it is enemy to this, and repines to this heauenlie coniunction; Is this onie litle mater, to caſt off and renounce our ſelfis, that we may come to Chriſt? Ȝe ſaw neuer a greater matter nor this. It hes not entred into eueryevery hart to conſider of this, for this wark of our new creatioun, is ten thouſand times greater nor the warke of our firſt creation. And therefore it were very neceſſary, that euerie man tooke tent to himſelfe: For the Deuill is ſo craftie in this point, that hee erects euer ane Idoll or vther in our ſaul, and ſometimes vnderunder the ſhew of vertue, quhilk of all is maiſt dangerous: And in euerie wark that is in our hand, gif it war neuer ſa halie, hee is at our right hande, and maks him to hauehave intereſt in it. And hee contents himſelfe not with this, vnderunder the ſhewe of vertues to diſſaue ȝou: But he is ſa walkrife, that euen in the beſt turne, and quhen ȝe are beſt occupied in ȝour maiſt vertuous actions, hee mixes thame with ſinnes, and ſa dois the thing that lies in him, to make ȝou tine ȝour profit, and looſe ȝour reward. For quhen ȝee are beſt occupied, hee gais about to engender in ȝou an opinion of ȝour ſelfis and ſa defraud God of his glory. Or vtherwayis in doing of good turnes, hee makes ȝou ſa ſlacke and negligent, that gif ȝe do thame, ȝee do thame caldlie, or ſa indiſcreetly, that he maks ȝou begin at the laſt firſt, and makes it that ſuld be firſt laſt; and ſa as MARTHA wes, to be occupied, and ouer bisſie in thay things, quhilk are not ſa neceſſar, as the things quherin MARIE wes occupied. For ſhe ſuld hauehave preferred firſt the hearing of the worde, to the preparing of Chriſts Supper. This is but to giuegive ȝou ane inſight, and to lat ȝou ſee, that the deuil is ſa craftie, that ather he caſts in a falſe conceat of our ſelfs in doing ony turne, or els makes vsus to do that laſt quhilk ſuld be firſt, or then maks vsus altogidder ſa ſluggiſh and ſa negligent that we do the warke of the Lord caldly, and ſa ane way or vther, he halds vsus euer in a continuall buſines. Sa that we cannot be halfe walkrife: For we hauehave to do with principalities and powers, with ſpirituall wickednes, quhilk are aboue vsus, & within vsus alſo. For he is not, that hes corruption within him, but Sathan is in him: Sa wee cannot bee halfe walkrife, euer ſtudiing to caſt out the Deuill, to renounce our ſelfis, and to ſubmit vsus to the obedience of Chriſt. This farre concerning the coniunction.
Now, ſeing that the ſigne and the thingHowe the ſigne and the thing ſignified are giuen and receaued. ſignified, are diuers: it reſts to bee conſidered how the ſign is deliuered, and how the thing ſignified is deliuered; and efter quhat manner they are receaued: AndConſiderations thereof. therefore of this conſideration, ȝee hauehave thir things to wey. Ȝee hauehave firſt to conſider, quhidder baith the ſigne, and the1 thing ſignified, be deliuered to ȝou be ea man or not. Secondly ȝee hauehave to conſider,2 quhidder the ſigne and the thing ſignified, be deliuered to ȝou in ane actioun or not. Thirdly, ȝee hauehave to conſider,3 quhidder baith thir things bee giuen to ane inſtrument or not. And fourtly, ȝee4 hauehave to conſider, quhidder the ſigne and the thing ſignified, be offered & receaued efter ea maner or not. Now efter that ȝee hauehave conſidred all thir, in the ende ȝee ſal find that the ſign & the thing ſignified, ar not giuen be a man; ȝe ſal find nixt, that they are not giuen in a ſort of actioun. Thirdly, ȝe ſal find, that they ar not baith offered and giuen to ane inſtrument. And fourtly, ȝee ſall finde, that they are not baith giuen and receaued efter ane maner. Sa finding this diuerſitie, ȝee hauehave this to doe: Marke mee the diuerſitie of the propiners and giuers: Marke me the diuerſitie of the actions: Mark me thirdlie, the diuerſitie of the inſtruments, and marke fourtly, the diuers manner of receauing. Mark me all thir diligently, and ȝee ſall finde litle difficultie in the Sacrament. For firſt to mak it cleare vntounto ȝou, I ſay, that the ſigne, and the thing ſignified be the ſigne, are not baith giuen be ea man; and this ȝee ſee clearely. For as to the ſigne, that bread, and that wine, ȝe ſee ȝour ſelfe, that the Miniſter offers vntounto ȝou the ſigne, hee giues ȝou that Sacrament: as that ſign is ane earthly and corporall thing, ſa it is ane earthly and corporall man that giues it. Now the thing ſignified is of ane vther nature: For it is ane heauenly and ſpirituall thing; therefore this heauenly thing, is not giuen be an earthly man, this vncorruptible thing, is not giuen be ane naturall and corruptible man; But Chriſt Ieſus hes locked vp and reſerued the Miniſterie of this heauenly thing to himſelfe onelyonly. Therefore there is twa giuers in this ſacrament: The Miniſter giues the earthly thing, Chriſt Ieſus the Mediatour, giues ȝou the heauenlie thing in the Sacrament: For Chriſt in giuing the earthly thing, will not vſe his awin Miniſterie immediatlie, nor the Miniſterie of ane Angell: but onelie the Miniſterie of ane earthlie man. And as to the diſpenſatioun of his awin bodie and blood, hee will not giuegive it to na heauenlie creature, lat be to ane earthly man; but he hes keeped this Miniſterie to him ſelfe, and he diſpenſes his awin body and blood, to quhom & quhen he pleaſis: For quhy? gif ony man in the warld, had power to giuegive Chriſts body & blood, na queſtion this man ſuld hauehave power, to cleanſe the hart and conſcience; For the blood of Chriſt hes this power with it: and conſequently ſuld hauehave power to forgiue ſins. Now it is onelyonly GOD that may forgiue ſinnes: and therefore it is not posſible, that the Miniſterie of the heauenly thing, can be in the power of ony man. Exemple we hauehave in IOHN the Baptiſt, MAT. 3. 11. Sayis he not, the miniſtery that I hauehave is of the element, I am commaunded to Miniſter the elemēt of water only: but as to the Miniſterie of the fire & of the ſpirit, Chriſt hes reſerued it to himſelfe. Therefore looke not to get the ſpirit at mans hand, but at the hands of Chriſt himſelfe onelie, and without this inward Miniſterie, I wil not giuegive a ſtraa for the outward Miniſterie. For my outward Miniſterie: Ȝea, ſuppoſe it were the Miniſterie of ane Angell, and ſuppoſe Chriſt were preſent in his fleſh, to miniſter vntounto ȝou thir outward things: except he conjoyne the inward miniſterie of his ſpirit therewith, it auailes nathing: It may weill make vp a dittay & proces againſt ȝou, againſt the day of that generall aſſemblie: but to ȝour ſaluation, it will neuer profite ȝou. Therefore this ȝee ſuld ay craue, that the Lord wald water ȝour harts bee his halie ſpirit, as he waters ȝour eares be the hearing of the word. Then there is twa offerers: the Miniſter offers the ſigne, Chriſt Ieſus offers himſelfe, the thing ſignified. The three perſons, ea God, offers the Mediatour, or the Mediator offers himſelfe, and that bee the power and vertue of his awin ſpirit.
As there is twa propiners, twa perſonsThe ſigne & the thing ſignified are offered in twa actions to twa inſtruments, and efter twa maners that offeris and geuis the Sacrament, and the thing ſignified be the Sacrament: Sa thir twa ar offered and giuen in twa actions. Chriſt, quha is the heauenlie thing is offered & giuen to ȝou, be ane inward ſecreet and ſpirituall actioun, quhilk is not ſubject to the outward eie. The ſigne againe is offered and giuen, in ane outward actioun, efter a corporal and viſible maner. As there is twa ſortes of actions, ſa there is twa ſortes of inſtrumentes, quherevnto the ſigne and the thing ſignified are offered: for the thing ſignified, that is, Chriſt: is neuer offered to the mouth of my body. The blood of Chriſt, the fleſh of Chriſt, haill Chriſt, or the ſpirit of Chriſt is not offered, nather in the word nor in the ſacrament to the mouth of my body, get me that in ony parte of the Bible, that there is ony vther maner of receauing of Chriſt, bot be faith, and tak it to thame. Sa there is not an inſtrument, as I taulde ȝou, nather hand nor mouth to grippe Chriſt, bot faith onelyonly. As Chriſt, quha is the thing ſignified, is gripped be the hand and mouth of faith: ſa the ſigne that ſignifies Chriſt, is gripped be our awin naturall mouth & hand. Ȝee hauehave a mouth in ȝour head, and in ȝour body, als proper to gripp the ſigne, as fayth is to grippe Chriſt. Swa the ſigne and the thing ſignified ar offered and giuen, not to ane inſtrument, but to twa: the ane to the mouth of the bodie, the vther to the mouth of the ſaull. Now look be quhat way thir things are offered and giuen, be the ſame way they ar receaued. As the ſigne is corporall, and naturally offered to a corporall inſtrument: ſa is it receaued efter a corporall and naturall maner. For thou man tak the bread and the wine, ather bee thy hand, or bee thy mouth: the thing ſignified is not tane efter a corporall maner, bot efter a ſecreet and ſpirituall maner: and as it is offered, ſa it is tane: there cannot be a thing clearer, the ane is tane efter a natural maner, the vther efter a ſecret and ſpirituall maner. Sa in this laſt part ȝe hauehave thir things to mark: diſtinguiſh me betwixt the outward action and the inward, betwixt the ſigne and the thing ſignified, and keepe mee a proportion and analogie, betwixt the inwarde and the outward actions: Thinke weill with ȝour ſelfe, that gif ȝee bee a faithfull man, Chriſt is als bisſie working inwardlie in ȝour ſaull: as the Miniſter is working outwardlie toward ȝour bodie. Looke how bisſie the Miniſter is in breaking that bread, in powring out that wine, in giuing that bread and wine to thee; als bisſie is Chriſt in breaking his awin body to thee, and in giuing thee the iuyce of his awin bodie, efter a ſpirituall & ane inuiſible maner. Sa keepe me this diſtinction, and thinke weill with ȝour ſelfs, that be faith, Chriſt is als weill ocupied towards ȝour ſaul to nuriſh it, as the Miniſter is outwardly towardes ȝour body. Keepe me this, & thou hes the hail ſacramēt. Then of this diſcourſe & deduction: ȝe maytak vp a doble mater, quher of the Sacrament ſtands. It ſtands of twa ſorts of materials: that is, of ane earthlie mater, and of ane heauenly mater: The ſign and the thing ſignified; And as there is a double mater in the Sacrament, ſa the Sacrament mann bee handled efter a double maner, be ane outward actioun, and ane inward action. Keepe the diſtinction in thir things, betwixt the ſign and the thing ſignified, & ȝe ſal not eaſilie ſlip in the vnderſtanding of the Sacrament.
This being ſayd, concerning the generallof the vther parte of a Sacrament quhilk is the worde. conſideration of the elements (for al this apperteins ȝit to the elements.) It reſts that wee ſpeake ſomequhat concerning the word, quhilk I cal the vther part of the Sacrament. Quhat we meane and vnderſtand be the word, I take the word quhairvnto the elements are annexed, for that thing, quhilk quickens this haill action, quhilk ſerues as it were a ſaul, and giues life to the haill actioun. For be the worde, and the appointment of Chriſt in the worde, the Miniſter knawis quhat is his part, the hearer knawis quhat is his part, and eueryevery ane is prepared, howe to deliuer and how to receaue: the Miniſter how hee ſuld deliuer, and the hearer how hee ſuld receaue. Sa the inſtitutioun of Chriſt, is the quickning of the haill action. For all the action hes the warrand fra the inſtitution ſet down in his word. In the inſtitution of Chriſt, there is twa things chieflie to be conſidered. Ȝee will finde in the inſtitutioun of Chriſt a command, and ȝee will finde in it a promiſe: The commaund is this, quhere hee ſayis, take eat: the command obliſhes ȝou to obey, and craues obedience. There is a promiſe alſo in the inſtitution, and it is conteined in thir wordes, This is my bodie. The promiſe craues faith. As the command craues obedience; ſa the promiſe craues beleife: Therefore come not to the Sacrament, except ȝee bring baith faith and obedience with ȝou. Gif thou come not with a heart minded to obey Chriſt, at leaſt, mair nor thou was wont to doe, thou comes to thine awin damnation. And gif thou bring a hart alwais voyd of faith, thou comes to thine awin damnation. Sa, lat eueryevery ane that comes to the Sacrament, bring with him a hart minded to do better, that is, to obey and beleiue Chriſt, better nor he did off before. Except ȝee bring thir twa in ſome meaſure, come not to the Sacrament: for whatever thou do, except it flow of faith, can profite nathing. This far concerning the word ſhortly.
Nowe there reſts onelyonly this, and it wald bee ſpeered, quhat miſter is there, that thir Sacraments and ſeales ſuld bee annexed to the worde? Quherefore are they annexed, ſeeing wee gat na mair in the Sacrament, nor we get in the worde: and we get als meekle in the very ſimple word, as we gat in the Sacrament: Seeing then wee get na newe thing in the ſacrament, but the ſame thing, quhilk wee gat in the ſimple word, quherefore is the Sacrament appointed to bee hung to the word? It is true certainly, we get na new thing in the Sacrament: nor wee get na vther thing in the Sacrament, nor we gat in the worde, for quhat mair walde thou craue, nor to get the Sonne of God, gif thou get him weill? Thy hart cannot wiſh nor imagine a greater gift, nor to hauehave the Sonne of God, quha is King of heauen and earth. And therefore I ſay quhat new thing walde thou hauehave? For gif thou get him, thou gettis all things with him, thy hart cannot imagine a newe thinge beſide him: quherefore then is the ſacramentAnſwere. appointed? Not to get thee a newI thing. I ſay it is apointed to get thee thatBe the ſacrament wee poſſeſſe Chriſt mair fully nor be the ſimple word. ſame thing better, nor thou gat it in the word. The Sacrament is appointed, that we may get a beter grip of Chriſt, nor we gat in the ſimple word, that we may poſſeſſe Chriſt in our harts and mindes mair fullie and largely, nor wee did off before in the ſimple worde. That Chriſt might hauehave a larger ſpace, to make reſidence in our narrowe hearts, nor hee could hauehave be the hearing of the ſimple worde: and to poſſeſſe Chriſt mair fullie, it is a better thing. For ſuppoſe Chriſt be ea thing in him ſelfe: ȝit the better grip thou hauehave of him, thou art the ſurer of his promiſe. The Sacramentes are appointed, that I might hauehave him mair fullie in my ſaull, that I might hauehave the bounds of it enlarged, that hee may make the better reſidence in mee: This na doubt is the cauſe, quherefore thir ſeales are annexed to the2 euident of the ſimple word. They ſerue toThey ſerue to confirme the trueth contained in the word. this end alſo, to ſeale vp and confirm the trueth, that is in the word; for as the office of the ſeale hung to the euident, is not to confirme ane vther trueth, nor that quhilk is in the euident; and ſuppoſe ȝee beleeued the euident off before; ȝit be the ſeales ȝee beleeue it the better. Euen ſa, the Sacrament aſſures mee of na vther trueth, nor is conteined within the word: Ȝit becauſe it is a ſeale annexed to the word, it perſwades mee the better of the ſame, for ay the maa & the mair that the outward ſenſes be walkned, the mair is the inward hart & mind, perſwaded to beleif. Now the ſacrament walkens al the outward ſenſes, ſick as the eie, the hand, and all the reſt: And the outward ſenſes beeing mooued, na queſtion, the ſpirit of God concurring therewith, mooues the heart the mair. The Sacraments are then annexed to the word, to ſeal vp the truth conteined in the worde, and to confirme it mair and mair in thy hart. Then quhat hauehave ȝee to doe, the worde is appointed to worke beleife, and the ſacrament is appointed to confirme ȝou in this beleife: but except ȝee feele the trueth of this inwardly in ȝour harts, except ȝe hauehave ȝour harts als readie as ȝour mouth, think not that ony thing will auaile ȝou; All the ſeales in the warld will not worke, exceptExhortation the ſpirit of God concurre, and ſeale the ſame trueth in ȝour harts, quhilk the Sacrament ſeales outwardlie. Except hee mak cleare the ſight of thy mind inwardlie, and worke a feeling in thy hart, baith word and Sacrament, ſall tyne their fruit and effect quhilk they ſuld hauehave. All the Scriptures are full of this. The hail Scriptures of GOD are but a ſlaying letter to ȝou, except the ſpirit of God concurre to quicken inwardlie. Sa ȝour haill endeuor ſuld be, to preaſe to feele Chriſt quicke in ȝour awin harts: that finding him in ȝour harts, and ſeing him in ȝour minds, baith word and Sacraments may be effectuall: gif not, ȝour ſauls remaines dead, ȝee are not tranſlated fra that death quhairin ȝe were conceaued. Therefore all the ſtudy of a Chriſtian ſuld be, quhen they ſee the Sacraments, and heares the worde, to labour to find and feele in their hearts and mindes, that, quhilk they heare and ſee, and this I cal to find Chriſt quick in ȝour awin ſauls. This cannot bee, except ȝee ſanctifie his ludging: For gif al the nukis of thy ſaul remaine a midding, Chriſt can not dwell there. And ſa, except ȝe ſtudy to a continuall ſanctification, and ſeuer ȝour ſelfe fra eueryevery thing that ſeuers ȝou fra Chriſt; It is not posſible, that hee can liue or dwel in ȝou. This is a great leſſon, and it is not posſible to doe this, except, as I hauehave ſaid, a ſtronger come in & poſſeſſe vsus, & make vsus to renounce our ſelfs. Then, the ſeals had not bene annexed to the word, except for our cauſe. For there is na necesſitie on Gods part, that God ſuld ather ſweare, or confirme bee ſeales, the thing that hee hes ſpoken. For his word is als good as ony aith or ſeale: but the necesſitie comes of vsus. There is ſick a great weaknes in vsus, that quhen hee hes ſworne, and ſet his ſeales to his word, wee are als new to beleife, as gif he had neuer ſpoken a worde. Sa to helpe our beleife, our weaknes and inhabilitie that is in vsus: For wee are ſa vnable be nature, that wee can beleeue nathing, but that quhilk is of our ſelfis, and the mair wee leane to our ſelfis, the farther we are fra God. I ſay, to helpe this wonderfull weaknes, quhairby wee are readie to miſtruſt God in euerie word, he hes hung to his ſacraments, and beſide his Sacraments, hee ſweares the things that concerns maiſt our ſaluation; As ȝee hard in the Prieſthead of Chriſt, PSAL. 110. 4. Hee will not ſpeake onelyonly, but he ſweares, and that for our weaknes and infirmitie; but gif hee abſtract ȝit the Miniſterie of his ſpirit, all thir means will do na good.
Now, quhat is the laſt thing? The laſt is, how the Sacrament is peruerted, and…ults that per…erts the Sacra…ent. how we are defrauded of the fruit and effect thereof. Twa ſort of faults peruerts the Sacrament, & defrauds vsus of the profite and vſe thereof, and thir faults are ather in the forme or in the perſon: In forme, gif the eſſential forme be ſpoyled, we get nathing: for quhen the ſacrament is ſpoyled of the eſſentiall forme, it is not a Sacrament. There is ane eſſential forme in Baptiſme, and ane eſſentiall forme in the Supper, quhilks gif they bee tane away, ȝee tyne the vſe of the Sacrament. The eſſentiall forme of Baptiſme is, I baptize thee in the name of the Father, the Sonne, and the halie Ghaiſt: Leaue ȝee out ane of thir three, or do ȝee it in the name of ony ane of the three perſons onelyonly, ȝe tyne the eſſentiall forme of Baptiſme: In the Supper, gif ȝee leaue out the leaſt ceremonie, ȝe tine the eſſentiall forme; and ſa it is not a Sacrament: I ſpeake of the eſſentiall forme, in reſpect of the Papiſts, quha keeped the eſſentiall forme in Baptiſme; ſuppoſe they hauehave broght in trifles of their awin & mixt with it: ȝit in reſpect they keeped the ſubſtantiall forme: It is not neceſſar, that they quha were baptitized vnderunder thame, be rebaptized. Indeed gif the vertue of regeneration flowed fra the perſon, it were ſome thing: but in reſpect, Chriſt hes this to giuegive to quhome, and quhen he pleaſis, the eſſentiall form being keeped; it is not neceſſare, that this Sacrament be reiterated. Now quhat are the faults in the perſon that peruerts the ſacrament? The fault may be, ather in the perſoun of the giuer, or in the perſoun of the receauer. (I ſpeake not of they common faults, quhilk are common to all: but of ſik faults as inhables the perſon of the giuer, to be a diſtributer of the ſacrament, & taks the office fra him.) Sa quhē the perſon of the giuer, is this way inhabled, na queſtion, it is not a Sacrament. Then againe, in the perſon of the receauer, the fault may bee, gif their children be not in the couenant, but out of it, they get not the Sacrament. Indeed, if the Parents efterward comes to the couenant, the children, ſuppoſe they be gotten out of the couenant, may be receaued. Siklike in the Supper, gif a man be ladened with ony burthen of ſinne, without ane purpoſe to repent, hee aught not to receaue it. Sa then, gif ȝee lack a purpoſe to repent, ȝe tine the vſe of the ſacrament. It is only this purpoſe to repent, that maks me, quha receauis the ſacramēt, to get the fruit and effect thereof. Therefore euerie ane that gais to that Sacrament, looke quhat purpoſe hee hes in his heart: Hes thou a purpoſe to ſhed blood, to ga to harlatry, or to commit ony vther ill vice, or ill turne that is in thy heart, and is not of purpoſe to repent: in ſhewing thee to be without repentance, thou ſhewes thee to be without faith: And conſequentlie thou coms to thy damnation, and not to thy ſaluation. Now take heed quhat is ȝour purpoſe, for gif with a diſſolute life ȝee hauehave a diſſolute purpoſe, ȝee come to ȝour damnation.
I wes of mind, to hauehave entred particularlyConcluſion with an exhorration. to this ſacrament, quhilk we hauehave in hands: but becaus the time is paſt, & ſom of ȝou (I dout not) are to cōmunicate only this: Remēber that ȝe addres not ȝour ſelfs to that table, except ȝee finde ȝour harts in ſom ſort prepared. The firſt gree of preparation ſtands in contrition, in ſorowing for ſin, in a feeling of ȝour awin ſins, quhairin ȝee hauehave offended God. A ſorow in ȝour harts, that ȝe hauehave offēded ſa gratious a God: gif ȝe bee able, as that woman wes, be the tears of a contrit hart to weſh the feet of Chriſt, humbly to kiſſe his feet, and to get a grippe of the foot of Chriſt, ſuppoſe ȝee dare not preſume ſa high, as to get him haill, ȝe are in a good caſe. But gif thou want all thir, and hes thame not in ſome meaſure: thou lacks all the grees of preparation: Therfore lat nane ga to the table, except hee hauehave thir in ſom meaſure. But quhere there is a diſpleaſure for ſin, a purpoſe to do better, & an earneſt ſobbing and ſighing to get the thing that thou wants: In that ſaul quher God hes placed this deſire of Chriſt; It is the worke of Gods ſpirit, & Chriſt wil enter there. And therfore ſuppoſe that ſaul, be far fra the thing that he ſuld be at: lat him not refuſe to ga to the table, but lat him ga with a profesſioun of his awin infirmity & weaknes, & with a deſire of the thing that he wants. EueryEvery an of ȝou that finds ȝour ſelfs this way diſpoſed, lat him ga in Gods name to the Table. And the Lord work this in every an of ȝour harts, that this Miniſterie may be effectuall in ȝou at this time, and that in the righteous merits of Ieſus Chriſt: To quhom with the Father and the halie Ghaiſt, be all honor, praiſe and glory, for now and ever,
Amen.