The Way to True Peace and Rest, Sermon 3
THE THIRD SERMON, VPONUPON THE SACRAMENTS IN GENERALL.
1. COR. 11.23.
For I hauehave receiued of the Lord, that which I also hauehave deliuered vntounto you, to wit, that the Lord Iesus in the night that he was betrayed, tooke Bread, &c.
THere is nothing in this wo…ld, nor out of the world, more to be wished of eueryevery one of you, more to be craued and sought of eueryevery one of you, then to be conioyned with Christ Iesus, then once to be made one with the God of glorie, Christ Iesus. This heauenly and celestiall coniunction is purchased & brought about by two speciall meanes; It is brought about by meanes of the word and preaching of the Gospell: and it is brought about by the meanes of the Sacraments, and ministration thereof. The word leadeth vsus to Christ by the eare; the Sacraments leade vsus to Christ by the eye: two senses of all the rest which God hath chosen as most meete for this purpose, to instruct vsus and bring vsus vntounto Christ. For that doctrine must be most effectuall and mouing, that wakeneth and stirreth vp most the outward senses: that doctrine that wakeneth not onelyonly the eare but the eye, the taste, the feeling, and all the rest of the outward senses, must moue the heart most, must be most effectuall and piercing in the soule. But so it is that this doctrine of the Sacraments moueth, stirreth vp and wakeneth most the outward senses; therefore it must be (if we come well prepared vntounto it) most effectuall to stir vp the inward senses of the dull heart. But there is a thing that ye must euer remember; there is no doctrine, neither of the simple word, nor yet of the Sacraments, if Christ abstract his holy Spirit that is able to moue: therefore when euer ye come to heare the doctrine, whether it be of the Sacraments or of the simple word, craue of God that he would be present by his holy Spirit, or otherwise all the doctrine in the earth will not auaile you. Alwayes this doctrine of the Sacraments stirres vp and wakens most the outward senses, & there is no question therefore but it is an effectuall and potent instrument, to waken, prepare and stirre vp our hearts.
Then to let you see what the word Sacrament meaneth,The diuerse taking of the word Sacrament. and to remoue the ambiguity of it, it is certaine and out of all question, that the Latine Diuines, who were most ancient, did interpret the Greeke word foreign, by the word Sacrament; and they vsed the Greeke word, not onelyonly to signifie the whole action of the Supper of the Lord, and the whole action of Baptisme: but they vsed the word Mystery, to signifie whatsoeuer is darke and hid in it selfe, and not frequented in the cōmon vse of men: as after this manner the Apostle calleth the vocation of the Gentiles a mystery.Ephes. 3.9. Ephes. 5.32. This coniunction which is begun here betwixt vsus & Christ, is called a mystery; & the Latine Interpreters call it a Sacrament: & to be short, ye wil not find in ye book of God a word more frequent then the word Mystery. But as for the word Sacrament, wherby they interprete the Greeke word, we find not this word by the same Diuines to be taken so largely: neither is it taken so largely in any part of the book of God. Alwaies the word Sacrament is very ambiguous in it selfe, and there arise about the ambiguity of this word many controuersies, which are not yet ceassed, nor will not ceasse while the world lasteth: whereas if they had kept the Apostles words, and called them as the Apostle calleth them, Signes and Seales; all this digladiation, strife and contention, appearingly had not fallen out: but where men will be wiser then God, and giuegive names to things without warrant from God, vponupon the wit of man which is but meere folly, all this stirre falleth out. Well then, to come vntounto the purpose; The ancient Diuines tooke the word Sacrament, as we may perceiue, in a fourefold manner. Sometime they tooke it for the whole action, that is, the whole ministery of the Elements: sometime they tooke it not for the whole action, but for the outward things that are vsed in the action of Baptisme and of the Supper; as they tooke it for the water and sprinkling of it, for the Bread and Wine, breaking, distributing, and eating thereof. Thirdly againe they tooke it not for the whole outward things that are vsed in the action, but onelyonly for the materiall and earthly things, the Elements: as for Bread and Wine in the Supper, and water in Baptisme. And after this sort, saith Augustine, the wicked eate the body of our Lord, concerning the Sacrament onelyonly, that is, concerning the Elements only. Last of all, they tooke it not only for the Elements, but for the things signified by the Elements. And after this manner Irenaeus saith, that a Sacrament standeth of two things: the one earthly, the other heauenly. The ancient Diuines then taking the word after these sorts, no question, all these wayes they tooke it rightly.
But leauing the ambiguity of the word, I take the word Sacrament, as it is taken and vsed this day in the Church of God, for a holy Signe & Seale that is annexed to ye preached word of God, to seale vp & confirme the truth contained in the same word: so that I call not the seale separated from the word, a Sacrament. For as there can not be a seale but that which is the seale of an euidence, and if the seale be separated from the euidence, it is not a seale, but looke what it is by nature, it is no more: So there cannot be a Sacrament, except it be annexed to the euidence of the word; but looke what the Sacrament was by nature, it is no more. Was it a common peece of bread? It remaines common bread, except it be ioyned to the euidence of the word. Therefore the word onelyonly cannot be a Sacrament, nor the element only, cannot be a Sacrament; but the word and element coniunctly, must make a Sacrament. And so Augustine said well, Let the word come to the element, and so ye shall hauehave a Sacrament. So then the word must come to the element: that is, the word preached distinctly, and all the parts of it opened vp, must goe before the hanging to of the Sacracrament; and the Sacrament as a seale must follow, and so be receiued accordingly.
Then I call a Sacrament, the word and seale coniunctly, the one hung to the other. It is without all controuersie, and there is no doubt in it, that all Sacraments are signes: Now if a Sacrament be a signe, as the signe is in a relation in that Category, (for so we must speake it:) so the Sacrament must be placed in that same Categorie of relation. Now eueryevery relation againe must stand, of force, betwixt two things; for one thing cannot be the correlatiue of it selfe: but in a lawfull relation, of force there must be two things, which two hauehave euer a mutuall respect the one to the other: therefore in eueryevery Sacrament that hath a relation, there must be two things which two hauehave euer a mutuall respect the one to the other.
Take away one of these two things from the Sacrament, ye lose the relation; and losing the relation, ye lose the Sacrament. Confound any of these two with the other, make either a confusion or permixtion of them, ye lose the relation: and losing the relation, ye lose the Sacrament. Turne ouer the one into the other, so that the substance of the one starts vp, and vanisheth in the other; ye lose the relation, and so ye lose the Sacrament. Then as in eueryevery Sacrament there is a relation; so to keepe the relation, ye must euer keepe two things seuerally in the Sacrament.
Now for the better vnderstanding and consideration of these two diuerse things which are relatiue to others,The heads to be entreated of in this Sermon. we shall keepe this order by Gods grace. First I will let you see what is meant by a signe in the Sacrament. Next I will let you vnderstand what is meant by the thing signified. Thirdly, how they two are coupled, by what power and vertue they are conioyned; and from whence this power and vertue floweth. Fourthly, and last of all, I will let you vnderstand whether one and the selfesame instrument giueth the signe and the thing signified, or not; whether they be giuen in one action or two; whether they be offred to one instrument or two; or if they be giuen after one manner or two, to both the instruments. Marke these diuersities; the diuerse manner of the receiuing, the diuersitie of the instruments, & the diuersitie of the giuers: and ye shall find little difficultie in the Sacrament.
1. The signes in the Sacramēt.Now to begin at the signes, seeing all Sacraments are signes, what call we the signes in the Sacrament? I call the signes in the Sacrament whatsoeuer I perceiue and take vp by my outward senses by mine eye especially. Now ye see in this Sacrament, there are two sorts of things subiect to the outward senses, and to the eye especially: ye see the Elements of Bread and Wine are subiect to mine eye; therefore they must be signes. Ye see againe, that the rites and ceremonies, whereby these Elements are distributed, broken, & giuen, are subiect to mine eye also. Then I must make two sorts of signes; one sort of the Bread and Wine, and we call them elementall: another sort of the rites and ceremonies, whereby these are distributed, broken, and giuen; and we call them ceremoniall. Be not deceiued with the word Ceremonie; thinke not that I call the breaking of ye Bread, the eating of the Bread, and drinking of the Wine, Ceremonies: thinke not that they are vaine, as yee vse that word Ceremonie for a vaine thing, which hath no grace nor profite following after it. No, although I call them Ceremonies, there is neuer a Ceremonie which Christ instituted in this Supper, but it is as essentiall as the Bread and Wine are, and ye cannot leaue one iotte of them, except ye peruert the whole institution: for what euer Christ commanded to be done, what euer he spake or did in that whole action, it is essential and must be done; & ye cannot leaue one iot thereof, but ye will peruert the whole action.
Why they are called signes.The reason wherefore I call them signes is this: I call them not signes by that reason that men commonly call them signes, because they signifie onelyonly; as the Br…d signifies the bodie of Christ, & the Wine signifies the bloud of Christ: I call them not signes because they represent onelyonly; but I call them signes, because they hauehave the body & bloud of Christ conioyned with them. Yea so truly is the bodie of Christ conioyned with that Bread, and the bloud of Christ conioyned with that Wine, that as soone as thou receiuest that Bread in thy mouth (if thou be a faithfull man or woman) so soone receiuest thou the bodie of Christ in thy soule, and that by faith: and as soone as thou receiuest that Wine in thy mouth, so soone thou receiuest the bloud of Christ in thy soule, and that by faith: In respect of this exhibition chiefely, that they are instruments to deliuer and exhibite the things that they signifie, and not in respect onelyonly of their representation, are they called signes. For if they did nothing but represent or signifie a thing absent, then any picture or dead Image should be a Sacrament, for there is no picture, as the picture of the King, but at the sight of the picture the King will come in your minde, and it will signifie vntounto you that that is the Kings picture. So if the signe of the Sacrament did no further, all pictures should be Sacraments: but in respect that the Sacrament exhibites and deliuers the thing that it signifieth, to the soule and heart, so soone as the signe is deliuered to the mouth, for this cause especially it is called a signe. There is no picture of the King that will deliuer the King vntounto you; there is no other image that will exhibite the thing whereof it is the image: therefore there is no image can be a Sacrament. Then in respect the Lord hath appointed the Sacraments as hands to deliuer and exhibite the thing signified, for this deliuery and exhibition chiefly they are called signes. As the word of the Gospell is a mightie and potent instrument to our euerlasting saluation: so the Sacrament is a potent instrument appointed by God to deliuer vsus to Christ Iesus, to our euerlasting saluation. For this spirituall meate is dressed and giuen vp to vsus in spirituall dishes: that is, in the ministerie of the word, and in the ministerie of the Sacraments. And suppose this ministerie be externall, yet the Lord is said to deliuer spirituall and heauenly things by these external things. Why? Because he hath appointed them as instruments whereby he will deliuer his owne Sonne vntounto vsus. For this is certaine, that none hath power to deliuer Christ Iesus vntounto vsus, except God and his holy Spirit: and therefore to speake properly, there is none can deliuer Christ but God by his owne Spirit: he is deliuered by the ministerie of the holy Spirit; it is the holy Spirit that seales him vp in our hearts, & confirmes vsus more and more in him: as the Apostle giueth him this stile, 2. Cor. 1.22.
To speake properly, there is none hath power to deliuer Christ but God the Father or himselfe. There is none hath power to deliuer the Mediator but his owne Spirit: yet it hath pleased God to vse some instruments and meanes, whereby he will deliuer Christ Iesus vntounto vsus. The meanes are these; the ministerie of the word, and the ministerie of the Sacraments; and in respect he vseth these as meanes to deliuer Christ, they are said to deliuer him. But here ye hauehave to distinguish betweene the principall efficient deliuerer, & the instrumentall efficient, which is the word & Sacramēts: keeping this distinction, both these are true; God by his word, & God by his Spirit, deliuereth Christ Iesus vntounto you. Then I say, I call thē signes, because God hath made thē potent instruments to deliuer ye same thing which they signifie.
2. What is the thing signified in the Sacrament.Now I go to the thing signified, and I call the thing signified by the signes in the Sacrament, that which Irenaeus that old Writer calleth the heauenly and spirituall thing: to wit, whole Christ with his whole gifts, benefites and graces, applied and giuen to my soule. Then I call not the thing signified by the signes of Bread and Wine, the benefits of Christ, the graces of Christ, or the vertue that floweth out of Christ onelyonly: but I call the thing signified together with the benefits and vertues flowing from him, the very substance of Christ himselfe, from which this vertue doth flow. The substance with the vertues, gifts and graces that flow from the substance, is the thing signified here. As for the vertue and graces that flow from Christ, it is not possible that thou canst be partaker of the vertue that floweth from his substance, except thou be first partaker of the substance it selfe. For how is it possible that I can be partaker of the iuyce that floweth out of any substance, except I be partaker of the substance it selfe first?
Is it possible that my stomach can be refreshed with that meate, the substance whereof neuer came into my mouth? Is it possible my drought can be slackned with that drinke, that neuer passed downe my throat? Is it possible that I can sucke any vertue out of any thing, except I get the substance first? So it is impossible that I can get the iuyce and vertue that floweth out of Christ, except I get the substance, that is, himselfe first. So I call not the thing signified, the grace and vertue that floweth from Christ onelyonly; nor Christ himselfe and his substance, without his vertue and graces onelyonly; but ioyntly the substance with the graces, whole Christ, God and man, without separation of his natures, wi…hout distinguishing of his substance from his graces.
I call the thing signified by the signes in the Sacrament: for why? if no more be signified by the Bread but the flesh and bodie of Christ onelyonly, and no more be signified by the Wine but the bloud of Christ onelyonly, thou canst not say, that the body of Christ is Christ; it is but a part of Christ: thou canst not say, that the blood of Christ is whole Christ; it is but a part of him: and a peece of thy Sauiour saued thee not; a part of thy Sauiour wrought not the worke of thy saluation: and so suppose thou get a peece of him in the Sacrament, that part will do thee no good.
To the end therefore that this Sacrament may nourish thee to life euerlasting, thou must get in it thy whole Sauiour, whole Christ God and man, with his whole graces and benefites, without separation of his substance from his graces, or of the one nature from the other. And how get I him? Not by my mouth. It is a vaine thing to thinke that we will get God by our mouth: but we get him by faith. As he is a Spirit, so I eate him by faith and beliefe in my soule, not by the teeth of my mouth: that is a vaine thing. Be it that thou mightest eate the flesh of Christ with thy teeth, this were a cruell manner of doing; yet thou maist not eate the God-head with thy teeth: this is a grosse fashion of speaking. Then if euer ye get good of the Sacrament, ye must get whole Christ; and there is not any instrument whereby to lay hold on him but by faith onelyonly: therefore come with a faithfull heart.
O, but ye will aske me (and by appearance, the definition laid downe of the thing signified giueth a ground to it) If the flesh of Christ and the bloud of Christ be a part of the thing signified,Question. how can I call his flesh a spirituall thing, and Christ in respect of his flesh, a heauenly thing? Ye will not say that the substance of Christs flesh is spirituall, or that the substance of his bloud is spirituall; wherefore then call ye it an heauenly and spirituall thing? I will tell you. The flesh of Christ is called a spirituall thing, and Christ is called spirituall in respect of his flesh:Answer. not that his flesh is become a Spirit; or that the substance of his flesh is become spirituall. No it remaineth true flesh, and the substance of it is one, as it was in the wombe of the Virgin. His flesh is not called spiritual in respect it is glorified in the heauens at the right hand of the Father; be not deceiued with that: for suppose it be glorified, yet it remaineth true flesh, that same very flesh which he tooke out of the wombe of the blessed Virgine. Neither is it spirituall, because thou seest it not in the Supper; if thou wert where it is thou mightest see it: but it is called spirituall in respect of the spirituall ends whereunto it serueth to my body and soule, because the flesh and bloud of Christ serueth to nourish me, not to a temporall but to a spirituall and heauenly life. Now in respect this flesh is a spirituall foode seruing me to a spirituall life, for this cause it is called a spirituall thing: if it nourish me as the flesh of beasts doth, but to a temporall life, it shoud be called but a temporall thing: but in respect it nourisheth my soule, not to an ear…hly and temporall life, but to an heauenly, celestiall, and spirituall end; in respect of this end, the fl…sh of Christ, and Christ in respect of his flesh, is called the spirituall thing …n the Sacrament. It is called also the spirituall thing in the Sacrament, in respect of the spirituall instrument whereby it is receiued. The instrument whereby the flesh of Christ is receiued, is not a corporall instrument; is not the teeth and mouth of the bodie, but it is spirituall, it is the mouth of the soule which is faith: and in respect the instrument is spirituall, therefore Christ who is receiued, is also called spirituall. In respect also that the manner of receiuing is heauenly, spirituall, and an internall manner; not a naturall, nor externall manner: in respect that the flesh of Christ which is giuen in the Sacrament, is receiued by a spirituall and secret manner, which is not seene to the eyes of men; In all these respects I call Christ Iesus the heauenly and spirituall thing, which is signified by the signes in the Sacrament.
Now I say in the end, the thing signified must be applied to vsus. What auaileth it me to see my medicine in a box,The thing signified must be applyed. standing in an Apothecaries shop? what can it worke toward me, if it be not applied? What auaileth it me to see my saluation afarre of, if it be not applied to me? Therfore it is not enough for vsus to see Christ, but he must be giuen vsus, or else he cannot worke health and saluation in vsus. And as this saluation is giuen vsus, we must hauehave a mouth to take it. What auaileth it me to see meate before me, except I hauehave a mouth to take it? So the thing signified in the Sacrament, must be giuen vsus by God, by the three persons of the Trinity one God, by Christ Iesus, who must giuegive himselfe: and as he giues himselfe, so we must hauehave a mouth to take him. Suppose he present and offer himselfe, yet he can profite and auaile none but them who hauehave a mouth to receiue him. Then ye see what I call the thing signified: whole Christ, applyed to vsus, and receiued by vsus: whole Christ, God and man, without separation of his natures, without distinguishing of his substance from his graces, all applyed to vsus. Then I say seeing we come to the Sacrament to be fed by his flesh, and refreshed by his bloud, to be fed to an heauenly and spirituall life: and seeing there is no profite to be had at this Table without some kinde of preparation; therefore let no man prease to come to this Table, except in some measure he be prepared.
Some will be prepared in a greater measure then others; alwayes let no man presume to go to it, except in some measure his heart be sanctified: therefore my exhortation concerning the way, whereby eueryevery one of you ought to prepare your selues that ye may fit you the better to this Table, is this; There is not one of you that cometh to the Table of the Lord, that may bring before the Lord his integrity, iustice, and vprightnes: but whosoeuer goeth to the Table of the Lord, he ought to go with the acknowledging and confession of his misery: he ought to go with a sorrowfull heart, for the sinnes wherein he hath offended God; he ought to go with a hatred of those sinnes. Not to protest that he is holy, iust and vpright: but to protest, and confesse, that he is miserable, and of all creatures the most miserable: and therefore he goeth to that Table, to get support for his misery, to obtaine mercy at the throne of Grace: to get remission and forgiuenesse of sinnes; to get the gift of repentance, that more and more he may study to liue vprightly, holily and soberly in all time to come. Therefore except ye hauehave entred into this course, and hauehave a purpose to continue in this course, to amend your life past, to repent you of your sinnes, and by the grace of God to liue more vprightly and soberly then ye hauehave done; for Gods cause go not to the Table. For where there is not a purpose to do well and to repent, of necessity there must be a purpose to do il: and whosouer cometh to that Table with a purpose to do ill, and without a purpose to repent, he cometh to mock Christ, to scorne him to his face, and to eate his owne present condemnation. So let no man come to that Table, that hath not in his heart a purpose to do better, that hath not a heart to sorrow for his sinnes past, and thinketh not his former folly and madnesse ouer-great: Let no man come to that Table without this, vnderunder the paine of condemnation. But if ye hauehave in your heart a purpose to do better, suppose your former life hath bene dissolute and loose; yet if ye be touched in your hearts with any feeling or remorse of your life past, go not from the Table, but come with a prostation of your misery and wretchednesse, and come with a heart to get grace. If with a dissolute life (I meane not of open slanders) thou hauehave also a purpose not to amend, but to do worse, for Gods sake abstaine.
Thus far of the thing signified. VntoUnto this generall consideration, there remaineth these things yet to be made plaine vntounto you: First how the signes and the thing signified are coupled together, and how they are conioyned. Next it resteth to be told you, how the signe is deliuered, and how the thing signified is deliuered, and how both are receiued as they are deliuered. This being done, I shall speake briefly of the other part of the Sacrament, which is the word. And last of all, I shall let you see what sort of faults they are that peruert the Sacrament, and make it of no effect. And if time shall serue, I shall enter in particular to this Sacrament which we hauehave in hand.
Then to come backe againe; In the third place it is to be considered, how the signe and the thing signified,How the signe & the thing signified, are ioyned together. are coupled: For about this coniunction all the debate stands; all the strifes that we hauehave with them that vary from the straight truth, stand about the matter of this coniunction. Some will hauehave them conioyned one way, and some after another way; and men striue very bitterly about this matter, and continue so in strife, that through the bitternesse of contention they lose the truth: for when the heate of contention ariseth, and especially in disputation, they take no heed to the truth but to the victory. If they may be victorious, and it were but by a multitude of words, they regard not, suppose they lose the truth. Reade their works and bookes about this coniunction, & you wil craue rather conscience then knowledge: yea if they had the quarter of conscience, that they hauehave of knowledge, no question this controuersie might be easily taken vp: but men lacking conscience, and hauing knowledge, an euill conscience peruerts the knowledge, and drawes them to an euill end.
To tell you now how these two are conioyned, it will be far easier for me, and better for you to vnderstand to tell you first how they are conioyned: for I shall make it very cleare vntounto you, by letting you see how they are not conioyned: but it is not possible to make it so cleare by telling you the manner how they are conioyned. Ye may perceiue clearely by your eyes, that the signe and the thing signified are not locally conioyned: that is, they are not both in one place. Ye may perceiue also by your outward senses, that the bodie of Christ which is the thing signified, and the signes, are not conioyned corporally, their bodies touch not each other. You may perceiue also they are not visibly conioyned, they are not both subiect to the outward eye. So it is easie to let you see how they are not conioyned. For if the signe and the thing signified were visibly and corporally conioyned, what need were there for vsus to hauehave a signe? Wherefore should the signe in the Sacrament serue vsus? Is not the signe in the Sacrament appointed to leade me to Christ? is not the signe appointed to point out Christ vntounto me? If I saw him present by mine owne eye, as I do the Bread, what need had I of the Bread? Therefore ye may see clearely, that there is no such thing as a corporall, naturall, or any such like physicall coniunction betweene the signe & the thing signified. So I say, it is easie to let you see how they are not conioyned.
Now let vsus see how they are conioyned. We cannot craue here any other sort of coniunction then may stand & agree with the nature of the Sacrament: for nothing can be conioyned with another after any other sort then the nature of it will suffer; therefore there cannot be here any other sort of coniunction then the nature of the Sacrament will suffer. Now the nature of the Sacrament will suffer a Sacramentall coniunction. O but that is hard yet, ye are neuer the better for this; but I shall make it cleare by Gods grace. Ye know eueryevery Sacrament is a mysterie; there is not a Sacrament but it containes a high and diuine mysterie. In respect then that a Sacrament is a mystery, it followeth, that a mysticall secret, and a spirituall coniuction agreeth well with the nature of the Sacrament.
As the coniunction betweene vsus and Christ is full of mysterie, as the Apostle letteth you see, Eph. 5.32. that it is a mysticall and spirituall coniunction: so no doubt the coniunction betweene the Sacrament and the thing signified in the Sacrament, must be of that same nature mysticall and spirituall. It is not possible to tell you by any ocular demonstration, how Christ and we are conioyned. But whosoeuer would vnderstand that coniunction, his mind must be enlightened with an heauenly eye; that as he hath an eye in his head to see corporall things: so he must hauehave in his mind and heart an heauenly eye to see this mysticall coniunction; a heauenly eye to take vp this secret coniunction that is betwixt the Sonne of God and vsus in the Sacrament. So I need not to insist any longer hereupon: except ye hauehave this heauenly illumination, ye can neuer vnderstand neither your owne coniunction with Christ, nor yet the coniunction betweene the signe and the thing signified in the Sacrament.
But I keepe my ground. As the Sacrament is a mysterie; so the coniunction that is in the Sacrament, no doubt must be a mysticall, secret and spirituall coniunction. Besides this, I will let you see by a generall deduction, that in eueryevery Sacrament are two things; which two hauehave a relation and mutuall respect the one to the other: so that a relatiue coniunction agreeth well with the nature of the Sacrament. Then wilt thou aske what kinde of coniunction it is? I answer, the coniunction that agreeth with nature: to wit, a relatiue and a respectiue coniunction; such a coniunction wherein the signe hath a continuall respect to the thing signified, and the thing signified to the signe.
Then would you know in a word the kind of coniunction that is betweene the signe and the thing signified? I call it a secret and a mysticall coniunction, that standeth in a mutual relation betweene the signe and the thing signified. There is another coniunction besides the coniunction that is betweene Christ and vsus, that may make this coniunction betwixt the signe and the thing signified in the Sacrament more cleare: and this is the coniunction which is betweene the word which you heare,This coniunction is made cleare, by the coniunction betwixt the word and the thing signified thereby. and the thing signified by the same word. Marke what sort of coniunction is betweene the word which you heare, and the thing signified which cometh into your mind; the like coniunction is betweene the signe that you see, and the thing signified in the Sacrament. You may perceiue easily that there is a coniunction by the effect, although you cannot so well know the mann…r of coniunction. And why? You heare not the word so soone spoken by me, but incontinent the (thing which my words wherof I speake, signifie) cometh into your mind. If I speake of things past, of things to come, or of things that are neuer so far absent, I can no sooner speake to you of them in this language, but presently ye thing signified cometh into your mind; no doubt because there is a coniunction betweene the word and the thing signified. So eueryevery one of you may easily perceiue that there is a coniunction betweene the word and the thing signified by the word. As for example: suppose Paris be far distant from vsus; yet if I speake of Paris, the word is no sooner spoken, but the Citie will come into your mind. If I speake of the King, although he be farre distant from vsus, the word is no sooner spoken but the thing signified will come into your mind. So this coming of the thing signified in the heart and mind, maketh it plaine vntounto you, that there is a coniunction betweene the word and the thing signified by the word.
To tell you of this sort of coniunction it is not so easie, because the thing signified is not present vntounto the eye, as the word is to the eare. If eueryevery thing signified were as present vntounto your eye as the word is to the eare, it were easie to see the coniunction: but now seeing the coniunction is mysticall, secret, and spirituall, therefore it is hard to make you vnderstand it. Euer obserue what coniunction is betweene the simple word & the thing signified by the word; the same kind of coniunction is betweene the Sacrament & the thing signified by the Sacrament: for the Sacrament is no other thing but a visible word. I call it a visible word, why? Because it conueyeth the signification of it, by the eye to the mind; as this is an audible word, because it conueyeth the signification of it by the eare to the mind.
In the Sacrament so often as ye looke on it, ye shall no sooner see that Bread with your eye, but the body of Christ shall come into your mind; ye shall no sooner see that Wine, but after the preaching and opening vp of the parts of the Sacrament, the bloud of Christ shall come into your mind.
Now this coniunction betweene the signe and the thing signified in the Sacrament, standeth chiefly as ye may perceiue in two things. First, in a relation betweene the signe & the thing signified; which aris…th from a likenesse and proportion betwixt them two: for if there were no propor…ion and analogie betweene the signe and the thing signified by the signe, there could not be a Sacrament or a relation. So the first part of this coniunction standeth in a relation, which ariseth from a certaine similitude and likenesse which the one hath with the other. And this likenesse may be easily perceiued: for looke how able the Bread is to nourish thy body to this life earthly and temporall; the flesh of Christ signified by the Bread, is as able to nourish both bodie and soule to life euerlasting. So ye may perceiue some kinde of proportion betweene the signe and the thing signified.
The second point of the coniunction standeth in a continual and mutuall concurring the one with the other; in such sort that the signe and the thing signified are offered both together, receiued together at one time, and in one action; the one outwardly, the other inwardly; if so be that thou hast a mouth in thy soule, which is faith, to receiue it. Then the second point of coniunction standeth in a ioynt offering, & in a ioynt receiuing: and this I call a concurrence. Then would you know what manner of coniunction is betweene the signe and the thing signified? I say, it is a relatiue coniunction, a secret and a mysticall coniunction, which standeth in a mutuall relation. There is no more to be obserued herein but this onelyonly, that if ye conioyne these two, ye be carefull not to confound them: beware that ye turne not the one into the other, but keepe either of them in his owne integrity, without confusion or permixtion of the one with the other; and so ye shall hauehave the lawfull coniunction that should be in the Sacrament.
There is not a lesson that can be learned out of this, at the least that I can marke or gather, except onelyonly the lesson of the kindnesse and goodnesse of the euerliuing God, who hath inuented so many wonderfull sorts of coniunction, and all to this purpose, that we might be conioyned to aduance this great and mysticall coniunction betwixt the God of glorie and vsus: In the which coniunction, our weale, felicity and happinesse in this life, and in the life to come, doth onelyonly stand: That he is so carefull to conioyne himselfe with his word and Sacraments, that we in his word and Sacraments might be conioyned with him.
If we were mooued with the care and louelove of God expressed in these coniunctions, though it were neuer so little on our parts, assuredly we would neuer defraud our selues of the fruite of that happie coniunction, nor bring it in such a loathing and disdaine as we do at this day: for we by following and preferring of our pleasures to Christ and his counsell, hauehave made the stomacks of our soules so foule and ill disposed, that either they receiue him not at all, or if he be receiued, he is not able to tarrie. And why? Because a foule stomacke is not able to keepe him: for incontinently we choke him so, either with the lusts of the flesh or with the cares of this world, that he is compelled to depart. And if Christ be not both eaten and digested, he can do vsus no good: & this digestio… cannot be where there is not a greedie appetite to the receit of him; for if thou be not hungrie for him, he is not readie for thee. And I am assured, if all the men in the Countrie were examined by this rule, that there were none that receiue Christ but he that hath a stomacke and is hungry for him, I doubt that few should be found to receiue him. I feare that we hauehave taken such a loathing and disdaine of that heauenly foode, that there is not such a thing as any kind of hunger or appetite of it in our soules. And what is the cause of this? I will tell you: Suppose we hauehave renounced the corporall and grosse idolatry wherein our Father were plunged & drowned, & which men in some parts go about to erect now: yet, as the manners of this Countrey, and the behauiour of eueryevery one of vsus doth testifie, there is not a man that hath renounced that damnable idoll that he hath in his owne soule, nor the inuisible idolatry that he hath in his owne heart and minde. There is not a man but to that same idoll wherwith he was conceiued & borne, and whereunto he addicted himselfe and was a slaue before, but to that idoll he giueth his seruice yet. And therefore maruaile not, when thou hast addicted thy seruice, set thy affection, and poured out thy heart vponupon that pleasure of thine owne, vponupon that idoll of thine owne, vponupon that lust and mischiefe of thine owne, maruaile not if thou hauehave no appetite to Christ nor to that heauenly foode.
When thou hast thy soule poured forth on some villany and wickednesse, and hast sent it farre afield, how is it possible for thee to retire it and draw it home againe, to imploy it where thou shouldest, on Christ Iesus? Then let eueryevery one in his owne ranke take heede to his owne domesticke idoll that lodgeth within his owne heart, and prease to cleare himselfe of it; or otherwise ye cannot see the face of Christ, nor be partakers of his kingdome.
There is not another lesson in Christianity but this: this is the first and the last lesson, to shake off your lusts and affections peece and peece, and so by little and little renounce thy selfe, that thou mayst embrace Christ. I grant there is a greater progresse in this point in some then in others; some lesse, some more profit in this: but except in some measure ye cast off your selues, and whatsoeuer in your owne eyes ye account most precious, to come by Christ, ye are not worthy of him. And this is very hard to be done: It is very easie for a man to speake it, to bid a man renounce his owne idol, which I call his affections; but it is not so soone doone: assuredly a stronger must come in to cast out the affections; yea, a stronger then the diuell must come in to driue out the diuell, who maketh residence in the affection, or else he will remaine there for euer. Therefore there are not many that hauehave renounced themselues; and examine thine heart when thou wilt, if there be any thing in the world that thou louest better then Christ: if thou be not content to leaue fa…her and mother, to leaue wife and children, or whatsoeuer is dearest vntounto thee in this world, for Christ, thou art not worthy of him. If thou be not content to cast off whatsoeuer maketh thee a stranger to Christ, thou art not worthy of him. And is this a small matter, seeing there is no part or power of our soules but it is enemy to this, and repines against this heauenly coniunction? Is this an easie thing, to cast off and renounce our selues, that we may come vntounto Christ? There is no greater thing then this: it hath not entred into eueryevery heart, to consider of this; for this worke of our new creation is tenne thousand times greater then the worke of our first creation: and therefore it is most necessary that eueryevery man take heede vntounto himselfe; for the diuell is so crafty in this point, that he erecteth euer one idoll or other in our soules; and sometimes vnderunder the shew of vertue: which of all is most dangerous. And in eueryevery worke that we take in hand be it neuer so holy, he is at our right hand, and maketh himselfe to hauehave interest in it: and he contents himselfe not with this, vnderunder the shew of vertue to corrupt vsus; but he is so watchful, that euen in the best actions and when ye are best occupied in your most vertuous actions, he mixeth then with sinnes, & so doth all that lyeth in him to make you lose your profite, and lose your rewards. For when ye are best occupied, he goeth about to engender in you an opinion of your selues, and so defraud God of his glory. Or otherwise, in doing of good deedes he maketh you so slacke and negligent, that if ye do them, ye do them coldly, or so indiscreetely that he makes you begin at the last first, and makes it that should be first, last; and so as Martha was, to be occupied and ouerbusie in those things which are not so necessary as the things wherein Mary was occupied: for she should hauehave preferred first the hearing of the word, to the preparing of Christs Supper. This is but to giuegive you an in-sight, an… to let you see that the diuell is so crafty, that either he casteth in a false conceit of our selues, in doing any good deede, or else makes vsus to do that last which should be first; or then makes vsus altogether so sluggish and so negligent, that we do the worke of the Lord coldly: and so one way or other, he holdeth vsus euer in a continuall businesse, so that we cannot be halfe watchfull enough. For we hauehave to do with principalities and powers, with spirituall wickednesses, which are aboue vsus, and within vsus also: for there is not that man that hath corruption within him, but Sathan is in him: we cannot therefore be halfe watchfull or studious enough to cast out the diuell, to renounce our selues, and to submit vsus vntounto the obedience of Christ. Thus farre concerning the coniunction.
Now seeing that the signe and the thing signified are diuerse,How the signe, and the thing signified, are giuen and receiued. Considerations thereof. it resteth to be considered how the signe is deliuered, & how the thing signified is deliuered; and after what manner they are receiued. And therefore concerning this, ye hauehave these things to marke. First, to consider whether the signe and the thing signified, be deliuered vntounto you by one man or not. Secondly, to consider whether the signe and the thing signified, be deliuered vntounto you in one action or not. Thirdly, whether both these things be giuen by one instrument or not. And fourthly, ye are to consider, whether the signe and the thing signified be offered and receiued after one manner or not. Now after that ye hauehave considered all these, in the end ye shall finde that the signe and the thing signified, are not giuen by one person. Ye shall finde next, that they are not giuen in one sort of action. Thirdly, ye shall finde that they are not both offered and giuen by one instrument. And fourthly, ye shall find that they are not both giuen and receiued after one manner. So finding this diuersity, ye hauehave this to do: marke the diuersity of the offerers and giuers: marke the diuersity of the actions: marke thirdly, the diuersity of the instruments: and fourthly, the diuerse manner of receiuing. Marke all these diligently, and ye shall find little difficulty in the Sacrament. And first to make it cleare vntounto you, I say, that the signe and the thing signified by the signe, are not both giuen by one; and this ye see plainely. For as for the signe, that Bread and that Wine, ye see your selues, that the Minister offers vntounto you the signe, he giues you that Sacrament; as that signe is an earthly and corporall thing, so it is an earthly and corporall man that giues it. Now the thing signified is of another nature: for it is an heauenly and spirituall thing; Therefore this heauenly thing is not giuen by an earthly man; this incorruptible thing is not giuen by a naturall and corruptible man. But Christ Iesus hath locked vp and reserued the ministery of this heauenly thing to himselfe onelyonly: therefore there are two giuers in this Sacrament; the Minister giueth the earthly thing; Christ Iesus the Mediatour, giues you the heauenly thing in this Sacrament. For Christ, in giuing the earthly thing, wil not vse his owne ministery immediately, nor the ministery of an Angell, but only the ministery of an earthly man. And as for the dispensation of his owne body & bloud, he will not giuegive it either to heauenly creature, or earthly man; but he keepeth this ministery to himselfe, and he dispenseth his owne body and bloud, to whom and when he pleaseth. And why? If any man in the world had power to giuegive Christs body & bloud, no question, this man should hauehave power to clense the heart & conscience; for the bloud of Christ hath this power with it; and consequently, should hauehave power to forgiue sins.
Now, it is onelyonly God that may forgiue sinnes; and therefore it is not possible that the ministery of the heauenly thing can be in the power of any man. Example we hauehave in Iohn the Baptist, Math 3.11. Saith he not, The ministery that I hauehave, is of the element? I am commanded to minister the element of water onelyonly: but as for the ministery of fire, and of the Spirit, Christ hath reserued it vntounto himselfe. Therfore looke not to get the Spirit at mans hands, but at the hands of Christ himselfe onelyonly. And without this inward ministerie the outward ministerie is not worth a straw. For my outward ministerie, yea suppose it were the ministerie of an Angell, and suppose Christ were present in the flesh to minister vntounto you these outward things; except he conioyne the inward ministerie of his Spirit therewith, it auaileth nothing: it may well be as a processe against you, in the day of that generall assemblie; but to your saluation it will neuer profit you. Therfore this ye ought alwaies to pray for, that the Lord would water your hearts by his holy Spirit, as he watereth your eares by the hearing of his word. Then there are two offerers; the Minister offers the signe, Christ Iesus offers himselfe, the thing signified. The three persons, one God, offer the Mediatour, or the Mediatour offers himselfe, and that by the power and vertue of his owne Spirit.
As there are two offerers,The signe & the thing signified are offered in two actions, by two instruments, and after two manners. two persons that offer and giuegive the Sacrament and thing signified by the Sacrament: so these two are offered and giuen in two actions. Christ who is the heauenly thing is offered and giuen vntounto you, by an inward, secret and spirituall action, which is not subiect to the outward eye. The signe againe is offered and giuen in an outward action after a corporall and visible manner. As there are two sorts of actions, so there are two sorts of instruments whereunto the signe and the thing signified are offered: for the thing signified, that is, Christ, is neuer offered to the mouth of my bodie: the bloud of Christ, the flesh of Christ, whole Christ or the Spirit of Christ, is not offered either in the word or in the Sacrament to the mouth of my bodie. Let the Aduersaries find me that in any part of the Bible, that there is any other manner of receiuing Christ then by faith, and let them hauehave the victorie. So there is not an instrument as I told you, neither hand nor mouth to receiue Christ, but faith onelyonly. As Christ who is the thing signified, is receiued by the hand and mouth of faith: so the signe which signifieth Christ, is receiued by our owne naturall mouth and hand. Ye hauehave a mouth in your heads, and in your bodies, as proper to receiue the signe, as faith is to receiue Christ. So the signe and the thing signified are offered and giuen, not to one instrument but to two; the one to the mouth of the bodie, the other to the mouth of the soule.
Now marke by what way these things are offered and giuen, by the same way they are receiued: as the signe is corporall and naturally offered to a corporall instrument, so is it receiued after a corporall and naturall manner: for thou must take the Bread and Wine, either by thy hand or by thy mouth. The thing signified is not taken after a corporall manner, but after a secret and spirituall manner: and as it is offered so it is taken. There can be nothing clearer then this; the one is taken after a naturall manner, the other after a secret and spirituall manner. So in this last part ye hauehave these things to marke, to distinguish betweene the outward action and the inward, betweene the signe and the thing signified, and to keepe a proportion and analogie betweene the inward and the outward actions: ye may surely perswade your selues, that if ye be faithfull, Christ is as busie working inwardly in your soules, as the Minister is working outwardly towards your bodies: looke how busie the Minister is in breaking that Bread, in pouring out that Wine, in giuing that Bread and Wine vntounto thee, as busie is Christ in breaking his owne bodie vntounto thee, and in giuing the iuyce of his owne bodie after a spirituall and inuisible manner. So keepe this distinction, and ye may assure your selues that by faith Christ is as well occupied towards your soules, to nourish thē, as the Minister is outwardly towards your bodies. Keepe this, and ye hauehave the whole Sacrament.
Then from this discourse and deduction you may learne a double matter, whereof the Sacrament consisteth. It standeth on two sorts of materials; that is, of an earthly matter, and of an heauenly matter: the signe and the thing signified. And as there is a double matter in the Sacrament, so the Sacrament must be handled after a double manner; by an outward action, and an inward action: keepe the distinction in these things, betweene the signe and the thing signified, and ye shall not easily slip in the vnderstanding of the Sacrament.
This being said concerning the generall consideration of the Elements, (for all this yet appertaineth to the Elements) it resteth that we speake somewhat concerning the word, which I call the other part of the Sacrament. I meane and vnderstand by the word whereunto the Elements are annexed, that thing which quickneth this whole action,Of the other part of the Sacrament, which is the word. which serueth as it were a soule, and giueth life vntounto the whole action. For by the word and appointment of Christ in the word, the Minister knoweth what is his part, the hearer knoweth what is his part, & eueryevery one is prepared how to deliuer and how to receiue; the Minister how he should deliuer, and the hearer how he should receiue. So the Institution of Christ is the quicking of the whole action: for all the action is warranted from the Institution set downe in his word. In the Institution of Christ, there are two things chiefly to be considered: a Command, and a Promise. The Command is this, where he saith, Take, eate. The Command requireth obedience. There is a Promise also in the institution, and it is contained in these words, This is my bodie. The Promise craueth faith: as the Command craueth obedience, so the Promise craueth beliefe. Therefore come not vntounto the Sacrament, except ye bring both faith and obedience with you. If thou come not with a heart minding to ob…y Christ, at the least more then thou wast wont to do, thou comest vntounto thy owne damnation. And if thou bringest a heart void of faith, thou comest vntounto thine owne damnation. So let eueryevery one that cometh vntounto the Sacrament, bring with him a heart minding to do better; that is, to obey and belieue Christ better then he did in time past. Except ye bring these two in some measure, come not vntounto the Sacrament: for whatsoeuer thou doest, except it flow from faith, it can profite nothing. Thus farre briefly concerning the word. Now it will be demanded, what neede is there that these Sacraments and seales should be annexed the word? wherefore are they annexed, seeing we get no more in the Sacrament then we get in the word, and we get as much in the very simple word as we get in the Sacraments? Seeing then we get no new thing in the Sacrament but the same thing which we get in the simple word, wherefore is the Sacrament appointed to be hung vntounto the word? It is true certainly that we get no new thing in the Sacrament, nor we get no other thing in the Sacrament then we get in the word: for what more wouldest thou craue then to get the Sonne of God if thou get him well? Thy heart cannot wish nor imagine a g…eater gift then to hauehave the Sonne of God, who is King of heauen and earth: therefore I say, what n…w thing wouldest thou hauehave? for if thou get him, thou gettest all things with him; thy heart cannot imagine a new thing besides him. Wherefore then is the Sacrament appointed?An…wer. Not to get thee any new thing: I say it is appointed to get thee that same thing better,1. By the Sacrament, we possesse Christ more fully then by the simple word. then thou hadst it in the word. The Sacrament is appointed that we may take better hold of Christ then we could in the simple word; that we may possesse Christ in our hearts and minds, more fully and largely then we did before in the simple word. That Christ might hauehave a larger space to make residence in our narrow hearts, then he could hauehave by the hearing of the simple word; and to possesse Christ more fully, it is a better thing. For suppose Christ be one thing in himselfe, yet the better hold thou hast of him, thou art the surer of his promise.
The Sacraments are appointed that I might hauehave him more fully in my soule; that I might hauehave ye bounds of it enlarged, that he may make the better residence in me. This no doubt is the cause wherefore these Seales are annexed to the euidence of the simple word.
2. They serue to confirme the truth contained in the word.They serue to this end also, to seale vp and confirme the truth that is in the word: for as the office of the Seale hung to the Euidence, is not to confirme any other truth then that which is in the Euidence; and though ye belieued the Euidence before, yet by the Seales ye belieue it better: euen so the Sacrament assures me of no other truth, then is contained within the word: yet because it is a seale annexed vntounto the word, it perswades me the better of the same: for the more the outward senses are wakned, the more is the inward heart and minde perswaded to belieue.
Now the Sacrament wakneth all the outward senses, as the eye, the hand, and all the rest: and the outward senses being mooued, no quest…on, the Spirit of God concurring therewith moues the heart the more. The Sacraments are then annexed vntounto the word, to seale vp the truth contained in the word, and to confirme it more and more in thy heart. The word then is appointed to worke beliefe; and the Sacrament is appointed to confirme you in this beliefe. But except ye feele the truth of this inwardly in your hearts, except ye hauehave your heart as ready as your mouth, thinke not that any thing will auaile you. All the seales in the world will not worke, except the Spirit of God concurre and seale the same truth in your hearts, which the Sacrament seales outwardly: except he make cleere the sight of thy minde inwardly, and worke a feeling in thy heart, both word and Sacrament shall lose their fruite & effect which they should hauehave. All the Scriptures are full of this: the whole Scriptures of God are but a slaying letter to you, except the Spirit of God concurre to quicken inwardly.Exhortation. Therefore your whole indeuour should be, to prease to feele Christ inwardly in your hearts, that finding him in your hearts, and seeing him in your minds, both word and Sacrament may be effectuall: If not, your soules remaine dead, ye are not translated f…om that death wherein ye were conceiued. Therefore all the study of Christians should be when they see the Sacraments and heare the word, to labour to finde and feele in their hearts and minds, that which they heare and see; and this I call to finde Christ quick in your owne soules. This cannot be except ye sanctifie his lodging: for if all the corners of thy soule remaine a dunghill, Christ cannot dwell there: and therfore exept ye study for continuall growth in sanctification, and seuer your selues from eueryevery thing, that seuers you from Christ, it is not possible that he can liue or dwell in you.
This is a great lesson, and it is not possible to do this, except, as I hauehave said, a stronger come in, and possesse vsus, and make vsus to renounce our selues. Then the seales had not bene annexed to the word, except for our cause: for there is no necessity on Gods part, that God should either sweare, or confirme by seales, the thing t…at he hath spoken: for his word is as good as any oath or seale. But the necessity commeth of vsus: there is such a great weaknesse in vsus, that when he hath sworne, and set his seales vntounto his word, we are as neere to belieue as if he had neuer spoken a word. So to helpe our beliefe, our weaknesse and inability that is in vsus, (for we are so vnable by nature, that we can belieue nothing but that which is of our selues; and the more we leane vntounto our selues, the further we are from God:) I say to helpe this wonderfull weaknesse whereby we are ready to mistrust God in eueryevery word, he hath annexed his Sacraments; and besides his Sacraments, he sweares the things that concerne most our saluation. As in the Priesthood of Christ, Psal. 110.4. he will not speake onelyonly, but he sweares, and that for our weaknesse and infirmities: but yet if he abstract the ministery of his Spirit, all these meanes will do no good.
Faults whi…h peruert the Sacrament.Now the last thing is, how the Sacrament is peruerted; & how we are defrauded of the fruit & effect therof. Two sorts of faults peruert the Sacrament, & defraud vsus of the profite & vse thereof & these faults are either in the forme, or in the person. In forme, if the essentiall forme be spoyled, we get nothing: for when the Sacrament is spoyled of the essentiall forme, it is not a Sacrament. There is an essential forme in Baptisme, & an essentiall forme in the Lords Supper, which if they be taken away, ye lose the vse of the Sacrament. The essentiall forme of Baptisme is: I baptize thee in the Name of the Father, the Sonne, and the holy Ghost. Leaue out any of these three, or do it in the name of any one of the three persons onelyonly, ye lose the essentiall forme of Baptisme. In the Lords Supper, if ye leaue out the least ceremonie, ye lose the essentiall forme, and so it is not a Sacrament. I speake of the essentiall forme, in respect of the Papists, who keepe the essentiall forme in Baptisme, though they hauehave brought in trifles of their owne, and mixt with it; yet in respect they keepe the substantiall forme, it is not necessary that they who were baptized vnderunder them, be rebaptized. Indeede if the vertue of regeneration flowed from the person, it were something; but in respect Christ hath this, to giuegive to whom and when he pleaseth, the essentiall forme being kept, it is not necessary that this Sacrament be re…terated.
Now what are the faults in the person that peruerts the Sacrament? The fault may be either in the person of the giuer, or in the person of the receiuer: (I speake not of those common faults which are common to all, but of such faults as disable the person of the giuer, to be a distributer of the Sacrament, and taketh the office from him) so when the person of the giuer is this way disabled, no question, it is not a Sacrament. Then againe in the person of the Receiuer the fault may be; if their children be not in the couenant, but out of it, they get not the Sacrament. Indeed if the Parents afterward come to the couenant, the children (though they be gotten out of the couenant) may be receiued. Euen so in the Lords Supper, if a man be laden with any burthen of sin, without any purpose to repent, he ought not to receiue it. So then if ye come without a purpose to repent, ye lose the vse of the Sacrament: it is onelyonly this purpose to repent, that maketh me who receiue the Sacrament, to get the fruite and effect thereof; therefore eueryevery one who goeth to the Sacrament, must looke what purpose he hath in his heart. Hast thou a purpose to murder, to continue in adultery, or to commit any other vile sinne that is in thy heart, and art not resolued to repent? In shewing thee to be without repentance, thou shewest thy selfe to be without faith, and consequently thou comest to thy condemnation, and not to thy saluation: take heed then what your purpose is; for if with a dissolute life, ye hauehave a dissolute purpose, ye come vntounto your euerlasting perdition.
I had thought to hauehave entred particularly into the handling of this Sacrament; but because the time is past, (and some of you I doubt not are to communicate) onelyonly this: Remember that ye addresse not your selues to that Table,Conclusion with an exhortation. except ye finde your hearts in some sort prepared. The first degree of preparation standeth in contrition, in sorrowing for sinne, in a feeling of your sinnes, wherein ye hauehave offended to gracious a God. If ye be able as that woman was, by the teares of a contrite heart to wash the feete of Christ, humbly to kisse his feete, and …o get hold of the foote of Christ; though ye dare not presume so high as to get him whole, ye are in a good case: but if thou want all these, and hast them not in some measure, thou wantest all the degrees or preparation. Therefore let none come to this Table, except he hauehave these in some measure. But where there is a displeasure for sinne, a purpose to do better, and an earnest sobbing and sighing to get the thing that thou wantest; in that soule where God hath placed this desire of Christ, it is the worke of Gods Spirit, and Christ will enter there. And therefore though that soule be farre from the thing that it should be at, let him not refuse to go to the Lords Table; but let him go with a profession of his owne infirmitie and weakenesse, and with a desire of the thing that he wants. EueryEvery one of you that findeth himselfe this way disposed, let him go in Gods name to the Lords Table: and the Lord worke this in eueryevery one of your hearts, that this ministerie may be effectuall in eueryevery one of you at this time, and that in the righteous merits of Iesus Christ. To whom with the Father and the holy Ghost, be all honour, praise and glorie, both now and for euer, Amen.