The Way to True Peace and Rest, Sermon 4

The Way to True Peace and Rest · Sermon 4

p. 89THE FOVRTH SERMON, VPONUPON THE LORDS SVPPER IN PARTICVLAR.

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.

WE ended the consideration of the Sacraments in generall in our last Exercise, welbeloued in Christ Iesus: now it remaines that we proceede to the consideration of this Sacrament of the Lords Supper in particular.Of the Supper of the Lord in particular. And that ye may the better attaine vntounto the knowledge and consideration of the great varietie of matter that is contained in this Sacrament of the Lords Supper, I shall endeuour as God shall giuegive me grace,Heads to be intreated of. to set downe certaine things for the easier vnderstanding of it. 1And first of all I will let you see what names are giuen vntounto this Sacrament in the Bible; & I will shew you some names that are giuen to this Sacrament by the Ancients. 2Next I will let you vnderstand for what chiefe ends and respects this Sacrament was instituted and appointed by Christ Iesus. 3Thirdly, I will come to the things that are contained in the Sacrament; how these things are coupled, how they are deliuered, and how they are receiued. 4And last of all, I will answer certaine obiections, which may be obiected to the contrarie of this doctrine: and as God shall giuegive me grace I will refute them, and so end this present Exercise.

Now we find sundry names giuen vntounto the SacramentFirst head generall. p. 90of the Lords Supper in the booke of God; and eueryevery name carries a speciall reason with it. We finde this Sacrament called the bodie and bloud of Christ.Of the names giuen vntounto this Sacramēt, both in the Bible, and by the Ancients. This name is giuen vntounto it, no doubt, because it is a heauenly and spirituall nouriture; it containes a nouriture of the soule, that is able to nourish and traine vp the soule to a life spirituall, to that life euerlasting: for this cause it is called the bodie and bloud of Christ. It is called also the Supper of the Lord, to put a difference betwixt it and a profane supper: for this is the Lords Supper, a holy supper; not a profane or common supper: a supper appointed for the increase of holinesse, for the foode of the soule in holinesse, to feede the soule vntounto life euerlasting. Not a supper appointed for the bellie; for he had ended that supper that was appointed for the bellie, or euer he began this Supper which was appointed for the soule. A supper no doubt hauing respect to the circumstance of time, by reason it was instituted in that very same time when they vsed to sup. It is called also in the Bible, The Table of the Lord. It is not called the Altar of the Lord: but the Apostle calleth it a Table to sit at; and not an Altar to stand at: a Table to take and receiue at; and not an Altar to offer at. It is called also the Communion and participation of the bodie and bloud of Christ: we hauehave these names giuen vntounto it, besides some others in the Scriptures of God. The Ancients of the Latine and of the Greeke Churches, gaue it sundrie names for sundry respects. They called it a publike action; & this was a very generall name. Sometimes they called it a thanksgiuing. Sometimes they called it a banquet of louelove; and sometimes they gaue it one name & sometimes another. And at last in the declining estate of the Latin Church & in the falling estate of the Romane Church, this Sacrament began to be peruerted; and with this decay there came in a peruerse name, and they called it the Masse. They trouble themselues much concerning the deriuation of this name: sometime they seeke it from an Hebrew originall; sometime from a Greeke; and sometime from a Latine originall: but it is plaine that the word is deriued p. 91from the Latine; and it is a word which might hauehave bene tollerable when it was first instituted: for no doubt, the Sacrament at the first institution of this word was not then wholly peruerted; but now in processe of time corruption hath preuailed so farre, that it hath turned the Sacrament into a sacrifice; and where we should take from the hand of God in Christ, they make vsus to giuegive.

This is plaine idolatrie: and therefore whereas the word was tollerable before, now it ought not to be tollerated any way, it ought not to be suffered. And certainly, if we had eaten and drunke as oft the bodie and bloud of Christ in our soules, as we hauehave eaten that bread and drunke that wine which are the signes of his bodie and bloud, we would not hauehave suffered this word of the Masse, much lesse the very action of it, to be so rise in this Countrey. But because we hauehave but played the counterfeits, & defrauded our soules of the bodie and bloud of Christ, and tooke only the outward Sacrament; therefore it is that our zeale decayeth, therefore it is that our knowledge and light decayeth: and for want of zeale, louelove and knowledge, the word of the Masse is become customable vntounto you, & not onelyonly the word, but the very action. I will not runne out herein: I onelyonly tell you, what cometh of the abuse of the hearing of the word, what iudgements follow vponupon the abuse of the receiuing of the Sacraments.

Now I come to the ends wherefore the Sacrament was appointed.Second head generall. Of the ends why this Sacrament was instituted. This Sacrament was instituted in the signes of Bread and Wine; and was appointed chiefely for this end, 1to represent our spirituall nouriture, the full and perfect nouriture of our soules: that as he who hath Bread & Wine lacketh nothing for the full nourishment of his bodie: so he or that soule which hath the participation of the bodie and bloud of Christ, wanteth nothing for the full and perfect nourishment of the soule. To represent this full and perfect nourishment, the signes of Bread and Wine in the Sacrament were set downe and instituted. 2The second end wherefore this Sacrament was instituted is this; That we p. 92might testifie to the world and to the Princes of the world, who are enemies to our profession; that we might openly avow and testifie vntounto them our Religion and our manner of worshipping, in the which we avow and worship Christ: and that we might also testifie our louelove towards his members our brethren: this is the second end wherefore it was instituted. 3The third end wherefore it was instituted is this; to serue for our speciall comfort and consolation, to serue as a soueraigne medicine for all our spirituall diseases, as we find our selues either readie to fall or prouoked to fall, by the diuell, the flesh, or the world; or after that we hauehave fallen and are put to flight by the diuell, and would faine flie away from God; God of his merciemercy, and of his infinite pitie and bottomles compassion hath set vp this Sacrament as a signe on an high hill, whereby it may be seene on eueryevery side farre and neere, to call all them againe that hauehave runne shamefully away: and he clucks to them as a Henne doth to her chickens, to gather them vnderunder the wings of his infinite merciemercy. The fourth end wherefore this Sacrament was instituted is this, that in this action we might thanke him for his benefits, and render to him heartie thanks, that he hath come downe so familiarly to vsus, bowed the heauens as it were and giuen vsus the bodie and bloud of his owne Sonne, that we might render vntounto him heartie thanks, and so sanctifie his benefits vntounto vsus: for this thanksgiuing, this Sacrament was also instituted. Thus far concerning the ends briefely.

Third head generall.Now I come to the things contained in this Sacrament. Ye see with your eyes there are corporall things, visible things, as the Bread and Wine. There are againe hid from the eye of your bodie, but present to the eye of your mind, spirituall things, heauenly and inward things: both these are in the Sacrament.

Of the things contained in this Sacramēt outward and inward: wherin sundry heads are intreated.The corporall, visible and outward things, are the things which are appointed to signifie the spirituall, heauenly, and inward things. And why? Nothing without a reason. These corporall signes are appointed to signifie the spirituall p. 93things, because we are corporall, we are earthly bodies, we hauehave our soule lodging within a carnall body, in a tabernacle of clay, a grosse tabernacle, which cannot be wakened nor moued except by the things that are like to it selfe. It cannot be induced to the consideration of heauenly things, except by grosse, temporall, and corporall things. If we had bene of the nature of the thing signified, that as the thing signified is spirituall and heauenly, so we had beene spirituall, & heauenly, we had not needed a corporal thing: so if the thing signified had bene as we are, corporall, earthly, & visible, we had not needed a signe, to leade vsus to consider of it: But because the thing signified, is spirituall, & we are corporal, therfore to bring vsus vntounto the sight of these spirituall things, he vseth a corporall meanes, & an outward signe. This is the reason wherfore these corporall signes are appointed to signifie the spirituall thing.

The spirituall thing in both the Sacraments, is one and the selfe same, Christ Iesus, signified in both the Sacraments: yet in diuerse respects, he is the thing signified in Baptisme, and he is the thing signified in the Lords Supper. This Christ Iesus, in his bloud chiefly, is the thing signified in the Sacrament of Baptisme: and why? Because that by his bloud he washeth away the filth of our soules; because that by the vertue of his bloud, he quickneth vsus in our soules, with a heauenly life: because that by the power of his bloud he ingrafteth and incorporateth vsus in his owne body. For that Sacrament is a testimonie of the remission of our sinnes: that is, of the cleanenesse of our consciences, that our consciences by that bloud are washed inwardly. It testifieth also our new birth, that we are begotten spiritually to a heauenly life. It testifieth also the ioyning of vsus in the body of Christ. As it is a testimonie, so it is a seale: it not onelyonly testifieth, but sealeth it vp in our hearts, and maketh vsus in our hearts to feele the taste of that heauenly life begun in vsus, that we are translated from death, in the which we were conceiued, and ingrafted in the body of Christ.

Marke then: Christ in his bloud, as he is the washing of p. 94our regeneration, is the thing signified in Baptisme. In this Sacrament of the Lords Supper, againe, this same Christ is the thing signified, in another respect; to wit in this respect, that his body and bloud serue to nourish my soule to life euerlasting: for this Sacrament is no other thing but the image of our spirituall nourishment; God testifying how our soules are fed and nourished to that heauenly life, by the image of a corporall nourishment. So in diuerse respects the same thing, that is, Christ Iesus, is signified in Baptisme, and is signified in the Lords Supper: In this Sacrament, the fruites of Christs death whereof I spake, the vertue of his sacrifice, the vertue of his passion; I call not these fruites and vertues onelyonly, the thing signified in the Sacrament of the Lords Supper: but rather I call the thing signified, that substance and that person, out of the which substance this vertue and these fruites do flow and proceede. I grant and it is most certaine, that by the lawful vse & participiation of the Sacrament thou art partaker of all these fruites: yet these fruites are not the first and chiefe thing, whereof thou art partaker in this Sacrament; but of force thou must get another thing first. It is true that no man can be partaker of the substance of Christ, but the same soule must be also partaker of the fruites that flow from his substance: yet notwithstanding, thou must discerne betwixt the substance & the fruits that flow from the substance, and thou must be partaker of the substance in the first roome; then in the next place, thou must be partaker of the fruites that flow from his substance. To make this cleere; in Baptisme, the fruites of Baptisme are remission of our sinnes, mortification, the killing of sinne, and the sealing vp of our adoption, to life euerlasting. The substance out of the which these fruits do flow, is the bloud of Christ. Ye must here of force discerne between the bloud, which is the substance; and betweene remission of sinnes, washing, and regeneration, which are the fruites that flow from this bloud: so in the Sacrament of the Lords Supper, the fruits of that Sacrament are, the growth of faith, and the increase in holinesse. The thing signified p. 95is the substance; that is, the body and bloud of Christ is the substance, out of which this growth in faith and holinesse doth proceede. Now see ye not this; That you must discerne betwene …he substance and the fruites, and must place the substance in the first place? So that the substance of Christ, that is, Christ himselfe, is the thing signified in this Sacrament. For your owne experience will make this plaine vntounto you: Before your stomacke be filled with any foode, ye must eate the substance of the food first: before you be filled with bread, ye must eate the substance of the bread first; before your drowth be quenched with any drinke, ye must of necessity drinke the substance of the drinke first. Euen so after this manner; before the hunger of your soules be satisfied, & the thirst thereof quenched, ye must eate the flesh of Christ and drinke his bloud first, and that by faith. So consider the one by the other; looke to what vse bread and wine serue to thy body, to the same vse the body and bloud of Christ serue to thy soule; and he that appointed the one to serue for thy body, the same God appointed the other to serue for thy soule. So looke how impossible it is for thee, to be fed with that food y^t neuer cometh into thy mouth, or to recouer health by those drugs which neuer were applyed; it is as impossible for thee to be fed by the body of Christ and to get thy health by the bloud of Christ, except thou first eate his body, and drinke his bloud. Then ye see, that the thing signified in the Lords Supper, is not the fruites so much as the body and bloud, and Christ Iesus, which is the fountaine and substance, from which all these fruites do flow and proceed.

Then I say, suppose Christ who is the thing signified,The thing signified in both the Sacraments, is one: the signs are not one. remaine alwaies one and the same in both the Sacraments: yet the signes whereby this one Christ is signified in the Sacraments, are not one, nor of an equall number. For in Baptisme the thing that representeth Christ is Water. In the Lords Supper, the things that represent Christ, are Bread & Wine. Water is appointed to represent Christ in Baptisme, because it is meetest to represent our washing with the bloud of p. 96Christ: for what is fitter to wash with then water? So there is nothing meeter to wash the soule, then the bloud of Christ. In this Sacrament he hath appointed Bread and Wine: why? Because there is nothing more meete to nourish the body then bread and wine; so the Lord hath not chosen these signes without a reason. As the signes in the Sacrament are not alwayes one, so the same in both, are not of one number: For in Baptisme, we hauehave but one element; in this Sacrament, we hauehave two elements. Now what is the reason of this diuersity,Why in Baptisme there is but one signe, and in the Lords Supper two. that the Lord in the one Sacrament, hath appointed two signes, and in the other but one signe? I will shew you the reason. He hath appointed onelyonly one signe in Baptisme, to wit, Water; because Water is sufficient enough for the whole. If water had not beene sufficient to represent the thing signified, he would hauehave appointed another signe: but in respect that Water doth the turne, and representeth fully the washing of our soules by the bloud of Christ, what need then hauehave we of any signe? Now in this Sacrament one signe will not suffice, but there must be two. And why? Wine cannot be sufficient alone, neither can Bread be sufficient alone: for he that hath Bread onelyonly, and Wine onelyonly, hath not a perfect corporall nourishment; therefore that they might represent, and let vsus see a perfect nourishment, he hath giuen vsus both Bread and Wine (for the perfect corporall nourishment standeth in meate and drinke) to represent the full and perfect nourishment of the soule. Marke how full and perfect a nourishment he hath to his body that hath store of Bread and Wine: so he that hath Christ lacketh nothing of a full and perfect nourishment for his soule. Then you see the reason wherefore there are two signes appointed in this Sacrament, and onelyonly one signe in Baptisme.

Two questions: What power the bread hath to be a signe in this Sacrament: And how long that power endureth.There remaineth yet concerning these signes, two thing to be enquired. First, what power hath that Bread in this Sacrament, to be a signe more then the bread which is vsed in common houses: from whence cometh that power? Next, if it hauehave a power, how long endureth and remaineth that p. 97power with the bread? For the first, concerning the power which that bread hath more then any other bread, I will tell you.

That Bread hath a power giuen vntounto it by Christ & by his institution;1. Answer. by the which institution it is appointed to signifie his bodie, to represent his body, and to deliuer his bodie.That bread hath that power from Christs institution. That Bread hath a power flowing from Christ and his institution, which other common bread hath not: so that if any of you would aske, when the Minister in this action is breaking or distributing that Bread, pouring out and distributing that Wine; if you would I say, aske what sort of creatures those are? this is the answer: They are holy things. Ye must giuegive this name to the signes and seales of the body and bloud of Christ. That Bread of the Sacrament is a holy Bread; and that Wine is an holy Wine: Why? Because the blessed institution of Christ, hath seuered them from that vse whereunto they serued before, and hath applyed them vntounto an holy vse; not to feede the bodie, but to feede the soule.

Thus farre concerning the power of that Bread: it hath a power flowing from Christ and his institution. Now the second thing is,2. Answer. how long this power continueth with that Bread; how long that Bread hath this office. In a word,That power continues during the seruice of the Table. I say, this power continueth with that Bread during the time of the action; during the seruice of the Table. Looke how long that action continueth, and that the seruice of the Table lasteth, so long it continueth holy Bread; so long continueth the power with that Bread: but looke how soone the action is ended, so soone endeth the holinesse of it: looke how soone the seruice of the Table is ended; so soone that Bread becomes common bread againe, and the holinesse of it ceasseth. Then this power continueth not for euer, but it continueth onelyonly during the time of the action & seruice of the Table. Thus far concerning the Elements.

There is besides the Elements another sort of signes in the Sacrament: there is not a ceremonie in the Sacrament of the Lords Supper, but is a signe, and hath it owne spirituall p. 98signification with it: as namely, looking to the breaking of that Bread, it representeth vntounto thee the breaking of the bodie and bloud of Christ. Not that his bodie and bones were broken, but that it was broken with dolour, with anguish and distresse of heart; with the weight of the indignation and furie of God, that he sustained for our sinnes which he tooke vponupon him. Then the breaking is an essentiall ceremonie: the pouring out of the wine also is an essentiall ceremonie. For as ye see clearely, that by the Wine is signified the bloud of Christ, so by the pouring out of the Wine, is signified that his bloud was seuered from his flesh; and the seuering of those two maketh death: for in bloud is the life; and consequently it testifieth his death. The pouring out of the Wine then telleth thee, that he died for thee, that his bloud was shed for thee; so this is an essentiall ceremonie which must not be left out. Likewise the distribution, giuing and eating are essentiall ceremonies. And what doth the eating testifie vntounto thee? The applying of the bodie & bloud of Christ vntounto thy soule. So that there is none of these rites but hauehave their owne signification; and there cannot one of them be left out but ye shall peruert the whole action. Thus far concerning the signes.

Now what profit can ye make of all this discourse? Learne this lesson,An obseruation. and ye shall make profite by these things. In respect that eueryevery signe and ceremonie hath it owne spirituall signification, so that there is not a ceremonie in this whole action that wanteth it owne spirituall signification; consider this and thinke with your selues at that time especially when ye are at the Lords Table, and in the sight of that action, that looke what thou seest the Minister doing outwardly, what euer it be: (Is he breaking that Bread? is he dealing that Bread?) Thinke assuredly with thy selfe that Christ is as busie doing all these things spiritually vntounto thy soule: he is as busie giuing vntounto thee his owne bodie with his owne hand: he is as busie giuing to thee his owne bloud with the vertue and efficacie of it. So in this action (if thou be a faithfull Communicant) looke what the mouth doth, p. 99and how the mouth of the bodie is occupied outwardly: so is the hand and mouth of the soule (which is faith) occupied inwardly. As the mouth taketh that Bread and that Wine; so the mouth of thy soule taketh the body and bloud of Christ, and that by faith. For by faith and a constant perswasion, is the onelyonly way to eate the bodie and drinke the bloud of Christ inwardly: and doing this, there cannot but follow a fruitfull eating. Thus far for the consideration of the signes.

Now cometh in the matter wherein greatest difficultie standeth,How the signes, & the thing signified, are cōioyned in the Sacrament. whereof I spake the last day as God gaue me the grace; yet in the particular I must speake as well as in the generall, but somewhat more shortly. Then ye hauehave to vnderstand for the better information of your consciences; & for the better preparation of your soules ye hauehave to vnderstand, how that Bread and that Wine which are signes, are coupled with the body and bloud of Christ which are signified thereby: What sort of coniunction is this, and from whence this coniunction floweth I shall be briefe; because I hauehave already in my last Lecture spoken of it at large.

Take heede, for if ye giuegive not good attention, it is not possible that ye can conceiue this coniunction. Concerning this coniunction would you know how these two are coupled? Then must you first marke the nature of the signes, and the nature of the thing signified; ye must obserue both their natures: And why? Because nothing can be coupled nor conioyned with other, but so far as the nature of it will suffer; if the nature of it will not suffer a coniunction, they cannot be conioyned. Or will the nature of it suffer a coniunction? looke how farre it will suffer a coniunction, so far are they conioyned. Seeing then ye must obserue the nature of the things that are conioyned, first marke the thing signified what the nature thereof is; marking that, ye shall see that the thing signified is of a spirituall nature, or a heauenly and mysticall nature. Then may ye conclude, that this spirituall thing will suffer a spirituall coniunction, a mystical and p. 100secret coniunction.

Againe, obserue the signe: The signe of his nature (as I hauehave told you) hath a relation vntounto the thing signified: and the thing signified, of his nature hath a relation vntounto the signe. So then the signe and the thing signified will suffer to be conioyned by a mutuall relation: both the signe and the thing signified, in respect they hauehave a mutuall relation the one vntounto the other, they will suffer themselues to be conioyned by a relatiue coniunction. Now if ye aske me what sort of coniunction is betweene that Bread and Wine and the bodie and bloud of Christ: to tell you in a word, I say, it is a sec…et and spirituall coniunction; such a coniunction as standeth in a mutuall respect betwixt the Bread and the bodie of Christ, and betwixt the Wine and the bloud of Christ: then I say, it is a secret and a spirituall coniunction. Ye would not be so inquisitiue of this coniunction if it were corporall, visible, or locall: if you saw them both before your eyes, you would not aske how they are conioyned; or if thou didst see them both in one place. But because you see but the one with your eyes, and the other is hid, this maketh the coniunction the more difficult to be vttered and vnderstood. And how is it possible that ye can conceiue this secret & hid coniunction, except you hauehave the eyes of your mind illuminated by the Spirit, whereby ye may come to the right vnderstanding? But if ye hauehave any insight into these spirituall matters that come by faith, this coniunction will appeare as clearely by the eye of your faith, as the physicall coniunction doth to the eye of your body.

Now to hauehave this matter made more plaine; there is another coniunction which serueth to make this coniunction very cleare: namely, the coniunction betwixt the word which I speake, and the thing signified by that same word. As if I speake to you of things in this language which ye vnderstand, be it of things past though neuer so long since; of things to come though neuer so farre off; of things absent though neuer so farre distant; yet so soone as I speake the word, whether it be of things past or to come, the thing p. 101it selfe will come into your mind. The word is heard no sooner by your eare, but the thing signified by the same word cometh into your mind. What maketh the thing signified, though absent, to come into my mind? This could not be, except there were a coniunction betweene the word and the thing signified by the word.

As for example; if I speake of the King who is now a great way distant from vsus, (I pray God blesse him) ye will no sooner heare the word, but the King who is the thing signified by the word, will come into your mind. If I speake of things past, though they be already expired, yet the thing signified will presently come into your mind: so there is a coniunction ye see, betweene the word and the thing signified by the word. Marke this coniunction, and ye shall get the nature of the coniunction and coupling of the signe, which is the thing signified in the Sacrament.

For obserue what sort of coniunction is betweene the word and the thing signified by the word, the same sort of coniunction is betweene the Sacrament which is seene to the eye of your body, and the thing signified by the Sacrament, which is seene to the eye of your soule onelyonly. As for example; so soone as thou seest that bread taken in the hand of the Minister, thou seest it not so soone, but incontinent the body of Christ must come into thy minde; these two are so conioyned, that they come both together: the one to the outward senses; the other, to the inward senses. This is not enough now, because in the institution ye are commanded to go further; and not onelyonly to looke to that bread and that wine, but to take that bread and that wine: incontinent as your hands take the one, so your heart takes the other; as your teeth eates the one, so the teeth of your soule, which is faith, eates the other; that is, applyeth Christ vntounto your soule. So ye see there is a coniunction here, secret and mysticall: and therefore Christ cannot be conioyned but by a secret and mysticall coniunction. The coniunction betweene Christ and vsus, is a secret and mysticall coniunction, which the Apostle in the fift of the Ephes. calleth that p. 102spirituall coniunction, full of an high mystery: this coniunction cannot be taken vp at the first. So seeing the coniunction is secret and spirituall, and not perceiued but by the spirit of God; all is as nothing except ye hauehave some portion and measure of his Spirit. All that is taught in the word and Sacraments will neuer do you good, will neuer carry your soules to heauen, except the Spirit of God illuminate your mindes, and make you to finde in your soules the thing that ye heare in the word. Then learne this; seeing the word cannot be vnderstood but by the spirit of God, craue that the Lo…d would illuminate the eyes of your mindes by his Spirit; and be you as carefull to get the Spirit as ye are carefull now in the hearing of the word. Thus farre concerning the coniunction.

Now ye hauehave heard how the signe is conioyned with the thing signified,How the signe, and the th…ng signified, i… receiued what remaineth for you to know? This rests yet to know, how the signe is receiued, & how the thing signified is receiued; whether they be both receiued with one mouth or not; whether the signe and the thing signified be receiued after one fashion and maner, or not. And marking the diuerse maner of receiuing, & the diuersity of the instruments, ye shall not easily erre in the Sacrament. The signe, and the thing signified, are receiued by two mouthes: for ye see the signes, that is, that bread and wine, whereunto they are giuen; they are giuen to the mouth of the body. Then the mouth of the body is the instrument that receiueth that bread and that wine, which are the signes. As that bread and that wine, are visible and corporall: so the mouth and instrument, whereby they are receiued, is visible and corporall. The thing signified by the bread and wine, is not receiued by the mouth of the body; no, the Scripture denieth that plainely; but it is receiued by the mouth of the soule. Then there are two mouthes: that bread and that wine, which are the signes, are receiued by the mouth of the body: Christ, who is the thing signified is receiued by the mouth of the soule; that is, by a true faith.

p. 103Then bring not to the Lords Table one mouth onelyonly, (for if ye bring the mouth of your body onelyonly, it auaileth nothing:) but bring with you also the mouth of your soule, a constant perswasion in the death of Christ, for that is auaileable.

Now concerning the manner how the signes are receiued, and the manner how the thing signified is receiued, ye may easily know that these corporall and naturall signes must be receiued after a corporall and naturall manner: they must be taken with the hand or mouth of the body. Againe, a supernaturall thing must be receiued after a supernaturall maner▪ And a spirituall thing must be receiued after a spirituall manner. So as the signes are corporall, and receiued after a corporall manner with the hand or the mouth of the body; in like mannner the thing signified is spirituall, and receiued after a spirituall manner with the hand and mouth of the soule, which is true faith. Thus ye hauehave briefly deliuered vntounto you the whole preparation, that is necessary for the vnderstanding of the Sacrament.

Now what doctrine gather I from this? Of this last point, where I say that Christ is the thing signified, & cānot be perceiued but by faith, cannot be receiued nor digested but by a faithfull soule: what kinde of receiuing confirme I in this Sacrament? I establish no kinde of receiuing of Christ but a spirituall receiuing:What kinde of receiuing Christ, is established in the Sacrament. he can not be perceiued nor receiued but by faith, and faith is spirituall: Therefore in this Sacrament I establish onelyonly a spirituall taking of Christ; and not a carnall, or fleshly receiuing. This is the ground: Now let vsus see what inconuenience can follow vppon this ground. The Papists say,Inconueniences cast in by the Papis…s against the spirituall …eceiuing of Christ in the Sacrament. that vponupon this ground this inconuenience shall follow. If there be no receiuing of Christ but a spirituall receiuing, then (say they) your Sacrament is in vaine; this Sacrament of the Lords Supper was instituted to no end. And what is their reason? If there be no way to receiue Christ (say the Papists) but by faith, what neede you then a Sacrament? Ye receiue Christ by faith, in the word: by the naked and simple preaching of the word, p. 104ye get faith. So the simple word may serue the turne. What neede hauehave ye of a Sacrament, if ye get not some new thing in the Sacrament, which ye could not get in the word?

First inconuenience: That the Sacrament is supe…fluous.This is their argument; whereof ye see their conclusion to be this: We get no other new thing in the Sacrament then we do in the word, if there be no receiuing but spirituall. Ergo, The Sacrament is superfluous.

We admit the Antecedent to be true: we get no other thing, nor no new thing in the Sacrament, but the same thing which we got in the word. I would hauehave thee deuise and imagine with thy selfe, what new thing thou wouldst hauehave: let the heart of man deuise, imagine, and wish; he durst neuer hauehave thought to hauehave such a thing as the Sonne of God; he durst neuer hauehave presumed, to hauehave pierced the clowdes, to hauehave ascended so high, as to hauehave craued the Sonne of God in his flesh, to be the food of his soule. Hauing the Sonne of God, thou hast him who is the heire of all things; who is King of heauen and earth; and in him thou hast all things. What more then canst thou wish? What better thing canst thou wish? He is equall with the Father, one in substance with the Father, true God, and true man, what more canst thou wish? Then I say, we get no other thing in the Sacrament then we had in the word: content thee with this. But suppose it be so; yet the Sacrament is not superfluous. But wouldest thou vnderstand what new thing thou obtainest,Refutation of the first Inconuenience. what other thing thou gettest? I will tell thee. Suppose thou get that same thing which thou hadst in the word, yet thou gettest that same thing better. What is that better? Thou obtainest a greater and surer hold of that same thing in the Sacrament, then thou hadst by the hearing of …he word. That same thing which thou possessedst by the hearing of the word, thou doest possesse now more largely; it hath larger bounds in thy soule by the receiuing of the Sacrament, then otherwise it could hauehave by the hearing of the word onelyonly. Then wilt thou aske what new thing we get? I say, we get this new thing: we get Christ better then p. 105…fore; we get the thing which we had more fully: that is, with a surer apprehension then we had it before; we get … greater hold of Christ now. For by the Sacrament my faith is nourished, the bounds of my soule are enlarged: and so, whereas I had but a little hold of Christ before, as it were betweene my finger and my thumbe, now I get him in my whole hand; and still the more that my faith groweth, the better hold I get of Christ Iesus. So the Sacrament is very necessary, and if it were no more but to get Christ better, & to get a faster apprehension of him by the Sacrament then we could hauehave before.

Now if it were true that the Sacrament is superfluous: by the same reason it should follow also, that the repetition of the Sacrament is superfluous. For when ye come to the Sacrament the second time, ye get no other thing then ye did the first time: when ye come vntounto the Sacrament the third time, ye get no other thing then ye did the first time: and yet no man will say, that the third and the second comming is a superfluous thing. And why? Because by the second coming my faith is augmented, I vnderstand better, I grow in knowledge, I grow in apprehension, I grow in feeling: and in getting the growth of all these, as oft as I come there is no man will say that the oft coming to the Sacrament is superfluous, and if it were eueryevery day once. So their first inconuenience auaileth not: We get no new thing in the Sacrament; Ergo the Sacrament is superfluous.

Thus far for the first. Then there depends another thing on the same ground. If Christ be not receiued but by faith, then, say we, no wicked bodie can receiue him; he that lacketh faith cannot receiue him. He that lacketh faith may receiue that Sacrament of that Bread and Wine, and may eate of that Bread and drinke of that Wine; but he that wanteth faith, may not eate and drinke of the body and bloud of Christ signified by that Bread and by that Wine. So this is the ground: No faithlesse people can receiue Christ, nor eate the bodie of Christ in the Sacrament.

Against this ground they bring their Argument out of p. 106the same words of the Apostle which I hauehave read; the wor… are these; He that eateth of this Bread vnworthily (saith the Apostle) and drinketh of this Cup vnworworthily, is guiltie of the bodie and bloud of Christ.

Second incō uenience.There is their ground: So that their Argument will suffer this forme: No man can be guiltie of that thing which he hath not receiued: they hauehave not receiued the bodie and bloud of Christ: therefore they cannot be guiltie of the body and bloud of Christ: but so it is that the Apostle saith, they are guiltie, therefore they hauehave receiued the bodie and bloud of Christ.

I answer vntounto the Proposition and say, it is very false: They could not be guiltie of that bodie and bloud,Refutation of the second inconuenience obiected, wherein are sundrie reasons giuen, why the wicked are counted guiltie of the body and bloud of Christ. except they had receiued it; for they may be guiltie of that same bodie and of that same bloud, suppose they neuer receiued it. But marke the Text: the Text saith not, that they eate the bodie of Christ vnworthily; but it saith, that they eate that Bread and drinke that Wine vnworthily: and yet because they eate that Bread & drinke that Wine vnworthily, they are counted before God guiltie of the bodie and bloud of Christ. Now wherefore is this? Not because they receiue him; for if they receiued him, they could not but receiue him worthily, for Christ cannot be receiued of any man but worthily: but they are accounted guiltie of the bodie and bloud of the Sonne of God, because they refused him. For when they did eate that Bread and drinke that Wine, they might if they had had faith, hauehave eaten and drunke the flesh of Christ Iesus. Now because thou refusest the body of Christ offered to thee, thou contemnest his bodie offered vntounto thee, if thou hauehave not an eye to discerne and iudge of this bodie that is offered. For if they had had faith, they might hauehave seene his bodie offered with the Bread; by faith they might hauehave taken that same bodie, and by faith, they might hauehave eaten that same bodie. Therefore lacking their wedding garment, wanting faith whereby they should eate the bodie and drinke the bloud of Christ; wanting faith which is the eye of the soule to perceiue, and the mouth of the soule to receiue that bodie which is spiritually offered; they p. 107are counted guiltie of that same bodie and bloud.

Now let vsus make this more cleare by a similitude. Ye see among worldly Princes, their custome is not to suffer their maiestie to be impeached in the smallest thing that they hauehave. What meaner thing is there that concerneth the maiestie of a Prince then a seale? for the substance of it is but waxe: yet if thou disdainefully vse that seale and contemne it, and stampe it vnderunder thy feete, thou shalt be esteemed as guiltie of his bodie and bloud as he that laid violent hands on him, and thou shalt be punished accordingly. Much more if thou come as a swine or a dog to handle the seales of the bodie and bloud of Christ; much more, I say, mayest thou be reckoned guiltie of his bodie and of his bloud.

Thus farre of the eating of the bodie of Christ: The wicked cannot eate the bodie of Christ; but they may be guiltie of it. The Apostle maketh this more plaine yet by another speech which I hauehave sometimes handled in this place. In Hebr. 6.6. it is said that Apostates, they that fall away, crucifie the Sonne of God againe; and their falling away maketh them as guiltie as they were who crucified him. He is now in heauen, they cannot fetch him from thence to crucifie him: yet the Apostle saith they crucifie him. Why? Because their malice is as great as theirs that crucified him, because they match in malice with them that crucified him; so that if they had him on the earth they would do the like: therefore they are said to crucifie the Son of God. So in Heb. 10.29. there is another speech: the wicked are said to stampe the bloud of Christ vnderunder their feete. Why? Because their malice is as great as theirs that stamped his bloud.

Now they are accounted for this reason to be guiltie of the bodie and bloud of Christ, not because they eate his bodie, but because they refused it whem they might hauehave had it.

Now the time remaineth yet wherein we may hauehave the bodie and bloud of Christ. This time is very precious,Exhortation. and the dispensation of times i… very secret and hath it owne p. 108bounds: if ye take not this time now, it will away. This time of grace and of that heauenly foode hath bene dispensed vntounto you very long: but how ye hauehave profited, your liues and behauiours testifie. Remember therefore your selues in time, and in time make vse of it; for ye know not how long it will last: craue a mouth to receiue as well the foode of your soules that is offered, as ye do the food of your bodies: & take this time while ye may hauehave it, or assuredly the time shall come, when ye shall cry for it but shall not get it; but in place of grace and merciemercy, shall come iudgement, vengeance, and the dispensation of wrath.

They will not leaue this matter so, but they insist yet, and they bring more Arguments to proue that the wicked are partakers of the bodie and bloud of Christ;Third inconuenience. That bread (say they) ye will grant which the wicked man eates is not naked bread, but is that bread which is the Sacrament. Thus then they make their Argument; The Sacrament hath euer conioyned with it, the thing signified: But the Sacrament is giuen to all, therefore the thing signified is giuen to all.

Refutation of the third inconuenience.What if I grant to them all this Argument? There should no inconuenience follow. For the thing signified may be giuen to all; that is, offered to all, as it is offered to all men, and yet not receiued of all. Giuen to all; therefore receiued of all, it followeth not. I may offer you two things; yet it is in your owne will, whether you will take them or no, but ye may take the one and refuse the other: and yet he that offers, offered you the thing that ye refused, as truly as the thing which ye tooke. So God deceiueth no man: but with the word and Sacraments assuredly he giueth two things, if they would take them. By his word he offers the word to the eare, he offers Christ Iesus to the soule. By his Sacraments he offers the Sacraments to the eye, he offers Christ Iesus to the soule.

Now it may be that where two things are truly and conioyntly offred, a man may receiue the one and refuse the other. He receiueth the one, because he hath an instrument to take it: he refuseth the other because he wanteth an instrument. p. 109I heare the word, because I hauehave an eare to heare it with: I receiue the Sacrament, because I hauehave a mouth to receiue it with: but as for the thing which the word and Sacraments represent, I may refuse it; because I hauehave not a mouth to take it, nor an eye to perceiue it: and therefore the fault is not on Gods part, but on our part. The wicked get the body and bloud of Christ offered to them conioyntly with the word and Sacraments; but the fault is on their part, that they hauehave not a mouth to receiue him, and God is not bound to giuegive them a mouth. Marke this: That if it were not of Gods speciall grace and mercy, that he giueth me an eye to perceiue him, & a mouth to receiue him, I would refuse him as wel as they. So this Argument holdeth not: Christ is offered to all; Ergo, he is receiued of all. Happy were they, if they could receiue him. Thus far for the 3. Argumēt.

What resteth now for the full vnderstanding of the Sacrament? These things remaine; That we vnderstand the Sacramentall speeches that are vsed in the Sacrament: for we vse to speake of them: God vseth to speake of them: and the Ancients vse to speake of them. We vse to say, that the soule eateth the body of Christ,How the soule is said to eate the body, and drinke the bloud of Christ. and drinketh the bloud of Christ. These speeches would be opened to you, how the soule is said to eate the body, and drinke the bloud of Christ: these speeches are Sacramentall; yet ye are not the wiser: but I will make it plaine by Gods grace. They are Sacramentall; what is that? Ye know it is proper to the body to eate and drinke, they are the proper actions of the body onelyonly. Now they are ascribed to the soule by a translation, by a figuratiue manner of speaking. That which is proper to the body, is ascribed to the soule, and it is said that the soule eateth and drinketh. The eating of the soule doth resemble the eating of the body: then the eating of the soule is no other thing but the applying of Christ to the soule; to beleeue that he hath shed his bloud for me; that he hath purchased remission of sinnes for me. Wherefore then call you this an eating? Thy body eateth when thou appliest the meate to thy mouth. If then the eating p. 110of the body be no other thing but the applying of the meat to the mouth; the eating of the soule is no other thing but the applying of the nourishment to the soule. Then ye see what is meant by the eating and drinking of the soule: no other thing but the applying of Christ to my soule, and the applying of his death and passion to my soule; and this is onelyonly done by faith: therefore he that lacked faith cannot eate Christ. Thus farre for the eating and drinking of the soule, which are Sacramentall speeches.

There remaineth now of all these great things, & of al this doctrine which hath bin taught,Obseruation. but this one lessō: That thou learne to apply Christ rightly to thy soule. Thou art a great Diuine, if thou hast learned this wel: for in the right application of Christ to the sick soule, to the wounded conscience, and diseased heart, here begins the fountaine of all our felicity, and the wel-spring of all our ioy. And I will tell you what this application worketh: Obserue what the presence of thy soule within thee (suppose thou want Christ in thy soule) doth to this earthly body, to this lumpe of clay; as by the presence of the soule, it liueth, it moueth, it feeleth: as the soule giueth to the body, life, mouing, and senses: that same very thing doth Christ vntounto thy soule. Hast thou once laid hold of, and applyed him to thee? As the soule quickens thy body, so he quickens thy soule; not with an earthly or temporall life, but with the life which he liueth in heauen: he makes thee to liue that same life, which the Angels liue in heauen: he maketh thee to moue not with worldly motions, but with heauenly, spirituall and celestiall motions. Againe, he inspires in thee not outward senses, but heauenly senses; he worketh in thee, a spirituall feeling, that in thine owne heart and conscience, thou mayst find the effect of this word. So by the coniunction of Christ with my soule, get a thousand times greater benefits, then the body doth by the soule: for the body by the presence of the soule getteth onelyonly an earthly and temporall life, subiect to continuall misery; but by the presence of Christ in my soule I see a blessed life, l feele a blessed life: and that same life takes p. 111daily more and more increase in me. Then the ground of all our perfection and blessednesse, standeth in this coniunction: & suppose thou mightest liue Methushelaes yeers, and wert euer seeking; yet if in the last houre, thou get this coniunction thou must thinke thy trauell well bestowed; thou hast gotten enough: for if we hauehave obtained Christ, we hauehave gotten al with him. Then the applying of Christ to my soule, is the fountaine of all my ioy & felicity. Now let vsus see how we get this coniunction. This is a spirituall coniunction, a coniunction hard and difficult to be purchased, obtained & gotten of vsus. How then is this coniunction brought about? which are the meanes of this coniunction on Gods part? and which are the means on our part, to get Christ, to put Christ in our soules, and to make Christ one with vsus? There is one meanes on Gods part, that helpeth vsus vntounto Christ, and there is another on our part. On Gods part, there is the holy Spirit, which offereth the body and bloud of Christ to vsus: and on our part, there must be a meanes, or else though he offer, we will not receiue. Therefore of necessity there must be faith in our soules, to receiue that which the holy Spirit offers, to receiue that heauenly food of the body and bloud of Christ which the holy Spirit offers. Then faith and the holy Spirit are the two meanes of this spirituall, and heauenly coniunction. By these two meanes, by faith and by the holy Spirit, I get the body of Christ, the body of Christ is mine, and he is giuen to my soule. Now here comes in the question; How canst thou say that the body of Christ is giuen or deliuered to thee, seeing the body of Christ is sitting at the right hand of God the Father? and looke how great distance is betwixt heauen and earth, as great distance is there betwixt the body of Christ, and thy body: how then say ye, that the body of Christ is giuen to you? The Papists vnderstand not this; and therefore they imagine a grosse and carnall coniunction. Except the Spirit of God reueale these things, they cannot be vnderstood. The Spirit of God must illuminate our mindes, and be planted in all our hearts before we can come to the vnderstanding of this. Then wouldest thou vnderstanding p. 112of this. Then wouldest thou vnderstand how Christ is giuen thee? This ground is true, that the body of Christ is a… the right hand of the Father; the bloud of Christ is at the right hand of the Father: yet notwithstanding, though there be as great distance betwixt my body and the body of Christ, as is betwixt heauen and earth, yet Christs body is giuen to me, because I hauehave a title to his body giuen to me: the right and title which is giuen to me of his body and bloud, makes me to possesse his body and bloud. The distance of the place, hurteth not my title nor my right: for if any of you hauehave a peece of Land lying in the farthest part of England, if ye hauehave a good title to it, the distance of the place cannot hurt your title: so I say, the distance of place hurts not my title and my right that I hauehave to Christ. But though he be sitting at the right hand of the Father, yet the title and right that I hauehave to him makes him mine; so that I may say truly, this Christ is my property. Then Christ is not made mine, because I fetch him out of the heauens: but he is mine because I hauehave a sure title and right to him, and hauing a sure title and iust right to him, the distance of place, how farre soeuer it be, can no wayes hurt my title nor right; but where-euer he be, he is mine, because I hauehave a right and title to him. Yea not onelyonly hauehave I a title to him, but this title is confirmed to me. For as I get a title to him in the word, (and if I got not that title to him in the word, I durst not come to the Sacrament) so in the Sacracrament I get the confirmation of my title, I get the Seale which confirmes my title. Then to come to the point, Christs body is sitting at the right hand of the Father, and yet he is mine, and is deliuered to me, because I hauehave right to his body, be it, where it will: he was borne for me, giuen to mee, and deliuered to me. So distance of place hurts not the surety of my title, as propinquity of place helpes not the surety of the same. Though Christ would bow the heauens, and touch thee with his body as he did Iudas, yet this could not helpe thee; for if thou hast not a title to him, thou darest not call him thine. So it is not the neerenesse nor proximity of place p. 113that maketh Christ mine: It is onelyonly the right that I hauehave to him: I hauehave right to him onelyonly by faith: So by faith onelyonly Christ is made mine. But they thinke they hauehave gotten a great vantage of vsus, if we be so farre from Christ as the heauen is from the earth; but this shall be answered by Gods grace. I hauehave a title to his bodie, his bodie is distant from my bodie▪ yet his bodie is not distant from me, that is, from my soule; I say his bodie and my soule are conioyned. It is a strange ladder that will reach from the earth to the heauens, yet let me tell you, there is a cord that extendeth from the earth to the heauens; and coupleth me and Christ together, and this is onelyonly true faith:Faith is that which couples vsus and Christ. Similitude taken from the Sunne. By true faith, Christ, though he be in the heauens, is coupled and conioyned with me who am here on earth. I will shew you this by a similitude. Is not the bodie of the Sunne in the firmament? It is impossible for you to touch the bodie of the Sunne, yet the bodie of the Sunne and ye are conioyned, How? By those beames that shine on you, by that light that shineth vponupon you: Why may not the bodie of Christ then though it be in the heauens, be conioyned with me that am on earth, namely, by the beames, by the light and gladnesse that floweth from his bodie? My bodie and Christs bodie are conioyned by the vertue and power flowing from his bodie: which vertue and power quickneth my dead soule, maketh me to liue the life of Christ, to begin to die to my selfe: and euer the more I die to my selfe, the more I liue to Christ. This coniunction now is the ground, as I told you, of all our felicitie and happinesse, and I hauehave made it cleare to you at this time so far as God hath giuen me insight. Alwaies ye see this coniunction is brought to passe by two speciall meanes; by the holy Spirit & by faith: If there be no other meanes but these two, what needest thou a carnall or a visible coniunction? Faith is inuisible, and the Spirit is inuisible, therefore thou canst not see it, nor take it vp with the eye of thy bodie: The power of the holy Spirit is so subtile, secret and inuisible, that thou canst not perceiue it nor take it vp with p. 114the eye of the bodie, and it will worke great effects in thy soule or euer thou perceiuest his working. In respect therefore that the meanes of this coniunction are so subtill, secret, and spirituall, why thinkest thou to get a sight of this coniunction with the eye of thy bodie? why imaginest thou such a carnall coniunction as this, which would do thee no good if thou hadst it? Knowest thou not that the Spirit that coupleth vsus and Christ is infinite? so that it is as easie for the Spirit to couple vsus and Christ, how far distant soeuer we be, as it is easie for our soules to couple our head and the feete of our bodies though they be distant. Then seeing this coniunction is the ground and fountaine of all our happinesse: and seeing this ground of happinesse is so substill and so spirituall, what is your part? Remoue all your outward senses, remoue all your naturall motions, remoue your naturall discourses and your naturall reason, and follow the sight and information of the Spirit of God: Craue that it would please him to illuminate your vnderstanding, that by the light of his Spirit ye may see clearely the spirituall coniunction. Except the eye of the Spirit be giuen you to perceiue this spirituall coniunction, it is not possible that ye can get any insight in it. But if the Lord of his merciemercy will bestow some measure of his holy Spirit vppon you; out of question ye shall soone come to the vnderstanding of it, and ye shall thinke the time happie that euer ye heard this word. Except ye hauehave some part of this Spirit, it is not possible that ye can be spirituall.

That which is borne of flesh and bloud will remaine flesh and bloud, except the Spirit come in and make it spirituall.

Therefore ye must be borne againe of the Spirit, ye must be borne in the bodie of Christ, his Spirit must quicken you.

This is called the quickning and liuing Spirit of Christ by Iohn. And so soone as the Spirit cometh, what doth it? It chaseth away darknesse out of the vnderstanding: whereas before I knew not God, now I see him, not onelyonly generally p. 115that he is a God but that he is my God in Christ. What more doth the holy Spirit? It openeth the heart as well as the minde: and what doth it there? Those things whereon I bestowed the affections of my heart and imployed the louelove of my soule, are by the working of the holy Spirit made gall to me, he maketh them venome to me, and to be as deadly hated of me as poyson: He worketh s…ch an inward disposition in my soule, that he maketh me to turne and flie from those things whereon I imployed my louelove before, and to imploy it vponupon God. This is a great perfection. Alwaies in some measure he make…h me to louelove God better then any other thing: He changeth the affections and inclinations of my soule, he changeth the faculties and qualities of my soule: And though our hearts and minds be made new, yet the substance of them is not changed, but onelyonly the faculties and qualities are changed, in respect of the which change we are called new creatures, and except you be found new creatures ye are not in Christ.

Now to come to the point.Conclusion with an exhortation. This secret coniunction is brought to passe by faith and by the holy Spirit: by faith we lay hold on the bodie and bloud of Christ: And though we be as farre distant as heauen and earth are, the Spirit serueth vsus as a ladder to conioyne vsus with Christ: As the ladder of Iacob which reached from the ground to the heauen, to the selfe same vse serueth the Spirit of God to conioyne the bodie of Christ with my soule. Then obserue the whole in a word: What maketh you to hauehave any right or title to Christ? Nothing but the Spirit: nothing but faith. What should be your studie then? Seeke by all meanes possible to get faith: that as Peter, Acts 15.9. saith, your hearts and consciences may be sanctified by faith. And if you endeuour not as well to get faith in your hearts as in your minds, your faith auaileth not. What auaileth the faith that fleeteth in the fantasie, and bringeth a naked knowledge without the opening of the heart and consent of the will? So there must be an opening of thy heart and consent of thy will to do that thing that God commandeth, or else thy p. 116faith auaileth not. Then striue to get faith in your hearts and minds; and doing so, ye do the duties of Christians. This is not done without the diligent hearing of the word, and diligent receiuing of the Sacrament. Then be diligent in these exercises, and be diligent in prayer: Praying in the holy Ghost, that he would nourish your soules inwardly with the bodie and bloud of Christ: That he would increase faith in your hearts and minds, and make it to grow vp more and more daily, vntill you come to the full fruition of that blessed immortalitie: VntoUnto the which the Lord of his merciemercy bring vsus; and that for the righteous merits of Christ Iesus: To whom with the Father and the holy Ghost, be all honour, praise and glorie, both now and euer: Amen.