03. THE THIRD SERMON, UPON THE SACRAMENTS IN GENERALL.

THE THIRD SERMON, UPON THE SACRAMENTS IN GENERALL. For I have received of the Lord, that which I also have delivered unto you, to wit, that the Lord Jesus in the night that he was betrayed, took Bread, &c. 1. COR. 11.23.

There is nothing in this world, nor out of the world, more to be wished of every one of you, more to be craved and sought of every one of you, then to be conjoined with Christ Jesus, then once to be made one with the God of glory, Christ Jesus. This heavenly and celestial conjunction is purchased & brought about by two special means; It is brought about by means of the word and preaching of the Gospel: and it is brought about by the means of the Sacraments, and ministration thereof. The word leadeth us to Christ by the ear; the Sacraments lead us to Christ by the eye: two senses of all the rest which God hath chosen as most meet for this purpose, to instruct us and bring us unto Christ. For that doctrine must be most effectual and moving, that wakeneth and stirreth up most the outward senses: that doctrine that wakeneth not only the ear but the eye, the taste, the feeling, and all the rest of the outward senses, must move the heart most, must be most effectual and piercing in the soul. But so it is that this doctrine of the Sacraments moveth, stirreth up and wakeneth most the outward senses; therefore it must be (if we come well prepared unto it) most effectual to stir up the inward senses of the dull heart. But there is a thing that ye must ever 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 move: therefore whenever ye come to hear the doctrine, whether it be of the Sacraments or of the simple word, crave of God that he would be present by his holy Spirit, or otherwise all the doctrine in the earth will not avail you. Always this doctrine of the Sacraments stirs up and wakens most the outward senses, & there is no question therefore but it is an effectual and potent instrument, to waken, prepare and stir up our hearts.

Then to let you see what the word Sacrament meaneth, and to remove the ambiguity of it, it is certain and out of all question, that the Latin Divines, who were most ancient, did interpret the Greek word (G&H Word) , by the word Sacrament; and they used the Greek word, not only to signify the whole action of the Supper of the Lord, and the whole action of Baptism: but they used the word Mystery, to signify whatsoever is dark and hid in itself, and not frequented in the common use of men: as after this manner the Apostle calleth the vocation of the Gentiles a mystery. This conjunction which is begun here betwixt us & Christ, is called a mystery; & the Latin Interpreters call it a Sacrament: & to be short, ye will not find in ye book of God a word more frequent than the word Mystery. But as for the word Sacrament, whereby they interpret the Greek word, we find not this word by the same Divines to be taken so largely: neither is it taken so largely in any part of the book of God. Always the word Sacrament is very ambiguous in itself, and there arise about the ambiguity of this word many controversies, which are not yet ceased, nor will not cease while the world lasteth: whereas if they had kept the Apostles words, and called them as the Apostle calleth them, Signs and Seals; all this digladiation, strife and contention, appearingly had not fallen out: but where men will be wiser then God, and give names to things without warrant from God, upon the wit of man which is but mere folly, all this stir falleth out. Well then, to come unto the purpose; The ancient Divines took the word Sacrament, as we may perceive, in a fourfold manner. Sometime they took it for the whole action, that is, the whole ministry of the Elements: sometime they took it not for the whole action, but for the outward things that are used in the action of Baptism and of the Supper; as they took it for the water and sprinkling of it, for the Bread and Wine, breaking, distributing, and eating thereof. Thirdly again they took it not for the whole outward things that are used in the action, but only for the material and earthly things, the Elements: as for Bread and Wine in the Supper, and water in Baptism. And after this sort, saith Augustine, the wicked eat the body of our Lord, concerning the Sacrament only, that is, concerning the Elements only. Last of all, they took 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 heavenly. The ancient Divines then taking the word after these sorts, no question, all these ways they took it rightly. But leaving the ambiguity of the word, I take the word Sacrament, as it is taken and used this day in the Church of God, for a holy Sign & Seal that is annexed to ye preached word of God, to seal up & confirm the truth contained in the same word: so that I call not the seal separated from the word, a Sacrament. For as there cannot be a seal but that which is the seal of an evidence, and if the seal be separated from the evidence, it is not a seal, but look what it is by nature, it is no more: So there cannot be a Sacrament, except it be annexed to the evidence of the word; but look what the Sacrament was by nature, it is no more. Was it a common piece of bread? It remains common bread, except it be joined to the evidence of the word. Therefore the word only cannot be a Sacrament, nor the element only, cannot be a Sacrament; but the word and element conjunctly, must make a Sacrament. And so Augustine said well, Let the word come to the element, and so ye shall have a Sacrament. So then the word must come to the element: that is, the word preached distinctly, and all the parts of it opened up, must go before the hanging to of the Sacracrament; and the Sacrament as a seal must follow, and so be received accordingly.

Then I call a Sacrament, the word and seal conjunctly, the one hung to the other. It is without all controversy, and there is no doubt in it, that all Sacraments are signs: Now if a Sacrament be a sign, as the sign is in a relation in that Category, (for so we must speak it:) so the Sacrament must be placed in that same Category of relation. Now every relation again must stand, of force, betwixt two things; for one thing cannot be the correlative of itself: but in a lawful relation, of force there must be two things, which two have ever a mutual respect the one to the other: therefore in every Sacrament that hath a relation, there must be two things which two have ever a mutual 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. Turn over the one into the other, so that the substance of the one starts up, and vanisheth in the other; ye lose the relation, and so ye lose the Sacrament. Then as in every Sacrament there is a relation; so to keep the relation, ye must ever keep two things severally in the Sacrament.

Now for the better understanding and consideration of these two diverse things which are relative to others, we shall keep this order by God’s grace. [1] First I will let you see what is meant by a sign in the Sacrament. [2] Next I will let you understand what is meant by the thing signified. [3] Thirdly, how they two are coupled, by what power and virtue they are conjoined; and from whence this power and virtue floweth. [4] Fourthly, and last of all, I will let you understand whether one and the selfsame instrument giveth the sign and the thing signified, or not; whether they be given in one action or two; whether they be offered to one instrument or two; or if they be given after one manner or two, to both the instruments. Mark these diversities; the diverse manner of the receiving, the diversity of the instruments, & the diversity of the givers: and ye shall find little difficulty in the Sacrament.

Now to begin at the signs, seeing all Sacraments are signs, what call we the signs in the Sacrament? I call the signs in the Sacrament whatsoever I perceive and take up by my outward senses by mine eye especially. Now ye see in this Sacrament, there are two sorts of things subject to the outward senses, and to the eye especially: ye see the Elements of Bread and Wine are subject to mine eye; therefore they must be signs. Ye see again, that the rites and ceremonies, whereby these Elements are distributed, broken, & given, are subject to mine eye also. Then I must make two sorts of signs; one sort of the Bread and Wine, and we call them elemental: another sort of the rites and ceremonies, whereby these are distributed, broken, and given; and we call them ceremonial. Be not deceived with the word Ceremony; think not that I call the breaking of ye Bread, the eating of the Bread, and drinking of the Wine, Ceremonies: think not that they are vain, as ye use that word Ceremony for a vain thing, which hath no grace nor profit following after it. No, although I call them Ceremonies, there is never a Ceremony which Christ instituted in this Supper, but it is as essential as the Bread and Wine are, and ye cannot leave one iota of them, except ye pervert the whole institution: for whatever Christ commanded to be done, whatever he spake or did in that whole action, it is essential and must be done; & ye cannot leave one jot thereof, but ye will pervert the whole action. The reason wherefore I call them signs is this: I call them not signs by that reason that men commonly call them signs, because they signify only; as the Bread signifies the body of Christ, & the Wine signifies the blood of Christ: I call them not signs because they represent only; but I call them signs, because they have the body & blood of Christ conjoined with them. Yea so truly is the body of Christ conjoined with that Bread, and the blood of Christ conjoined with that Wine, that as soon as thou receivest that Bread in thy mouth (if thou be a faithful man or woman) so soon receivest thou the body of Christ in thy soul, and that by faith: and as soon as thou receivest that Wine in thy mouth, so soon thou receivest the blood of Christ in thy soul, and that by faith: In respect of this exhibition chiefly, that they are instruments to deliver and exhibit the things that they signify, and not in respect only of their representation, are they called signs. For if they did nothing but represent or signify 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 mind, and it will signify unto you that that is the Kings picture. So if the sign of the Sacrament did no further, all pictures should be Sacraments: but in respect that the Sacrament exhibits and delivers the thing that it signifieth, to the soul and heart, so soon as the sign is delivered to the mouth, for this cause especially it is called a sign. There is no picture of the King that will deliver the King unto you; there is no other image that will exhibit 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 deliver and exhibit the thing signified, for this delivery and exhibition chiefly they are called signs. As the word of the Gospel is a mighty and potent instrument to our everlasting salvation: so the Sacrament is a potent instrument appointed by God to deliver us to Christ Jesus, to our everlasting salvation. For this spiritual meat is dressed and given up to us in spiritual dishes: that is, in the ministry of the word, and in the ministry of the Sacraments. And suppose this ministry be external, yet the Lord is said to deliver spiritual and heavenly things by these external things. Why? Because he hath appointed them as instruments whereby he will deliver his own Son unto us. For this is certain, that none hath power to deliver Christ Jesus unto us, except God and his holy Spirit: and therefore to speak properly, there is none can deliver Christ but God by his own Spirit: he is delivered by the ministry of the holy Spirit; it is the holy Spirit that seals him up in our hearts, & confirms us more and more in him: as the Apostle giveth him this style, 2. Cor. 1.22. To speak properly, there is none hath power to deliver Christ but God the Father or himself. There is none hath power to deliver the Mediator but his own Spirit: yet it hath pleased God to use some instruments and means, whereby he will deliver Christ Jesus unto us. The means are these; the ministry of the word, and the ministry of the Sacraments; and in respect he useth these as means to deliver Christ, they are said to deliver him. But here ye have to distinguish between the principal efficient deliverer, & the instrumental efficient, which is the word & Sacraments: keeping this distinction, both these are true; God by his word, & God by his Spirit, delivereth Christ Jesus unto you. Then I say, I call thē signs, because God hath made thē potent instruments to deliver ye same thing which they signify.

Now I go to the thing signified, and I call the thing signified by the signs in the Sacrament, that which Irenaeus that old Writer calleth the heavenly and spiritual thing: to wit, whole Christ with his whole gifts, benefits and graces, applied and given to my soul. Then I call not the thing signified by the signs of Bread and Wine, the benefits of Christ, the graces of Christ, or the virtue that floweth out of Christ only: but I call the thing signified together with the benefits and virtues flowing from him, the very substance of Christ himself, from which this virtue doth flow. The substance with the virtues, gifts and graces that flow from the substance, is the thing signified here. As for the virtue and graces that flow from Christ, it is not possible that thou canst be partaker of the virtue that floweth from his substance, except thou be first partaker of the substance itself. For how is it possible that I can be partaker of the juice that floweth out of any substance, except I be partaker of the substance itself first? Is it possible that my stomach can be refreshed with that meat, the substance whereof never came into my mouth? Is it possible my drought can be slackened with that drink, that never passed down my throat? Is it possible that I can suck any virtue out of anything, except I get the substance first? So it is impossible that I can get the juice and virtue that floweth out of Christ, except I get the substance, that is, himself first. So I call not the thing signified, the grace and virtue that floweth from Christ only; nor Christ himself and his substance, without his virtue and graces only; but jointly the substance with the graces, whole Christ, God and man, without separation of his natures, without distinguishing of his substance from his graces.

I call the thing signified by the signs in the Sacrament: for why? if no more be signified by the Bread but the flesh and body of Christ only, and no more be signified by the Wine but the blood of Christ only, 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 piece of thy Savior saved thee not; a part of thy Savior wrought not the work of thy salvation: and so suppose thou get a piece of him in the Sacrament, that part will do thee no good. To the end therefore that this Sacrament may nourish thee to life everlasting, thou must get in it thy whole Savior, whole Christ God and man, with his whole graces and benefits, 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 vain thing to think that we will get God by our mouth: but we get him by faith. As he is a Spirit, so I eat him by faith and belief in my soul, not by the teeth of my mouth: that is a vain thing. Be it that thou mightest eat the flesh of Christ with thy teeth, this were a cruel manner of doing; yet thou mayest not eat the God-head with thy teeth: this is a gross fashion of speaking. Then if ever 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 only: therefore come with a faithful heart.

O, but ye will ask me (and by appearance, the definition laid down of the thing signified giveth a ground to it) If the flesh of Christ and the blood of Christ be a part of the thing signified, how can I call his flesh a spiritual thing, and Christ in respect of his flesh, a heavenly thing? Ye will not say that the substance of Christ’s flesh is spiritual, or that the substance of his blood is spiritual; wherefore then call ye it a heavenly and spiritual thing? I will tell you. The flesh of Christ is called a spiritual thing, and Christ is called spiritual in respect of his flesh: not that his flesh is become a Spirit; or that the substance of his flesh is become spiritual. No it remaineth true flesh, and the substance of it is one, as it was in the womb of the Virgin. His flesh is not called spiritual in respect it is glorified in the heavens at the right hand of the Father; be not deceived with that: for suppose it be glorified, yet it remaineth true flesh, that same very flesh which he took out of the womb of the blessed Virgin. Neither is it spiritual, because thou seest it not in the Supper; if thou wert where it is thou mightest see it: but it is called spiritual in respect of the spiritual ends whereunto it serveth to my body and soul, because the flesh and blood of Christ serveth to nourish me, not to a temporal but to a spiritual and heavenly life. Now in respect this flesh is a spiritual food serving me to a spiritual life, for this cause it is called a spiritual thing: if it nourish me as the flesh of beasts doth, but to a temporal life, it should be called but a temporal thing: but in respect it nourisheth my soul, not to an earthly and temporal life, but to an heavenly, celestial, and spiritual end; in respect of this end, the flesh of Christ, and Christ in respect of his flesh, is called the spiritual thing in the Sacrament. It is called also the spiritual thing in the Sacrament, in respect of the spiritual instrument whereby it is received. The instrument whereby the flesh of Christ is received, is not a corporal instrument; is not the teeth and mouth of the body, but it is spiritual, it is the mouth of the soul which is faith: and in respect the instrument is spiritual, therefore Christ who is received, is also called spiritual. In respect also that the manner of receiving is heavenly, spiritual, and an internal manner; not a natural, nor external manner: in respect that the flesh of Christ which is given in the Sacrament, is received by a spiritual and secret manner, which is not seen to the eyes of men; In all these respects I call Christ Jesus the heavenly and spiritual thing, which is signified by the signs in the Sacrament.

Now I say in the end, the thing signified must be applied to us. What availeth it me to see my medicine in a box, standing in an Apothecaries shop? what can it work toward me, if it be not applied? What availeth it me to see my salvation afar of, if it be not applied to me? Therefore it is not enough for us to see Christ, but he must be given us, or else he cannot work health and salvation in us. And as this salvation is given us, we must have a mouth to take it. What availeth it me to see meat before me, except I have a mouth to take it? So the thing signified in the Sacrament, must be given us by God, by the three persons of the Trinity one God, by Christ Jesus, who must give himself: and as he gives himself, so we must have a mouth to take him. Suppose he present and offer himself, yet he can profit and avail none but them who have a mouth to receive him. Then ye see what I call the thing signified: whole Christ, applied to us, and received by us: whole Christ, God and man, without separation of his natures, without distinguishing of his substance from his graces, all applied to us. Then I say seeing we come to the Sacrament to be fed by his flesh, and refreshed by his blood, to be fed to a heavenly and spiritual life: and seeing there is no profit to be had at this Table without some kind of preparation; therefore let no man press to come to this Table, except in some measure he be prepared.

Some will be prepared in a greater measure then others; always let no man presume to go to it, except in some measure his heart be sanctified: therefore my exhortation concerning the way, whereby every one of you ought to prepare yourselves 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, justice, and uprightness: but whosoever 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 sorrowful heart, for the sins wherein he hath offended God; he ought to go with a hatred of those sins. Not to protest that he is holy, just and upright: but to protest, and confess, 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 obtain mercy at the throne of Grace: to get remission and forgiveness of sins; to get the gift of repentance, that more and more he may study to live uprightly, holily and soberly in all time to come. Therefore except ye have entered into this course, and have a purpose to continue in this course, to amend your life past, to repent you of your sins, and by the grace of God to live more uprightly and soberly then ye have done; for God’s 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 whosoever cometh to that Table with a purpose to do ill, and without a purpose to repent, he cometh to mock Christ, to scorn him to his face, and to eat his own 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 sins past, and thinketh not his former folly and madness over-great: Let no man come to that Table without this, under the pain of condemnation. But if ye have in your heart a purpose to do better, suppose your former life hath been 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 wretchedness, and come with a heart to get grace. If with a dissolute life (I mean not of open slanders) thou have also a purpose not to amend, but to do worse, for God’s sake abstain.

Thus far of the thing signified. Unto this general consideration, there remaineth these things yet to be made plain unto you: First how the signs and the thing signified are coupled together, and how they are conjoined. Next it resteth to be told you, how the sign is delivered, and how the thing signified is delivered, and how both are received as they are delivered. This being done, I shall speak 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 pervert the Sacrament, and make it of no effect. And if time shall serve, I shall enter in particular to this Sacrament which we have in hand.

Then to come back again; In the third place it is to be considered, how the sign and the thing signified, are coupled: For about this conjunction all the debate stands; all the strifes that we have with them that vary from the straight truth, stand about the matter of this conjunction. Some will have them conjoined one way, and some after another way; and men strive very bitterly about this matter, and continue so in strife, that through the bitterness of contention they lose the truth: for when the heat 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. Read their works and books about this conjunction, & you will crave rather conscience then knowledge: yea if they had the quarter of conscience, that they have of knowledge, no question this controversy might be easily taken up: but men lacking conscience, and having knowledge, an evil conscience perverts the knowledge, and draws them to an evil end. To tell you now how these two are conjoined, it will be far easier for me, and better for you to understand to tell you first how they are conjoined: for I shall make it very clear unto you, by letting you see how they are not conjoined: but it is not possible to make it so clear by telling you the manner how they are conjoined. Ye may perceive clearly by your eyes, that the sign and the thing signified are not locally conjoined: that is, they are not both in one place. Ye may perceive also by your outward senses, that the body of Christ which is the thing signified, and the signs, are not conjoined corporally, their bodies touch not each other. You may perceive also they are not visibly conjoined, they are not both subject to the outward eye. So it is easy to let you see how they are not conjoined. For if the sign and the thing signified were visibly and corporally conjoined, what need were there for us to have a sign? Wherefore should the sign in the Sacrament serve us? Is not the sign in the Sacrament appointed to lead me to Christ? is not the sign appointed to point out Christ unto me? If I saw him present by mine own eye, as I do the Bread, what need had I of the Bread? Therefore ye may see clearly, that there is no such thing as a corporal, natural, or any such like physical conjunction between the sign & the thing signified. So I say, it is easy to let you see how they are not conjoined.

Now let us see how they are conjoined. We cannot crave here any other sort of conjunction then may stand & agree with the nature of the Sacrament: for nothing can be conjoined with another after any other sort then the nature of it will suffer; therefore there cannot be here any other sort of conjunction then the nature of the Sacrament will suffer. Now the nature of the Sacrament will suffer a Sacramental conjunction. O but that is hard yet, ye are never the better for this; but I shall make it clear by God’s grace. Ye know every Sacrament is a mystery; there is not a Sacrament but it contains a high and divine mystery. In respect then that a Sacrament is a mystery, it followeth, that a mystical secret, and a spiritual conjunction agreeth well with the nature of the Sacrament. As the conjunction between us and Christ is full of mystery, as the Apostle letteth you see, Ephesians 5:32. that it is a mystical and spiritual conjunction: so no doubt the conjunction between the Sacrament and the thing signified in the Sacrament, must be of that same nature mystical and spiritual. It is not possible to tell you by any ocular demonstration, how Christ and we are conjoined. But whosoever would understand that conjunction, his mind must be enlightened with a heavenly eye; that as he hath an eye in his head to see corporal things: so he must have in his mind and heart an heavenly eye to see this mystical conjunction; a heavenly eye to take up this secret conjunction that is betwixt the Son of God and us in the Sacrament. So I need not to insist any longer hereupon: except ye have this heavenly illumination, ye can never understand neither your own conjunction with Christ, nor yet the conjunction between the sign and the thing signified in the Sacrament. But I keep my ground. As the Sacrament is a mystery; so the conjunction that is in the Sacrament, no doubt must be a mystical, secret and spiritual conjunction. Besides this, I will let you see by a general deduction, that in every Sacrament are two things; which two have a relation and mutual respect the one to the other: so that a relative conjunction agreeth well with the nature of the Sacrament. Then wilt thou ask what kind of conjunction it is? I answer, the conjunction that agreeth with nature: to wit, a relative and a respective conjunction; such a conjunction wherein the sign hath a continual respect to the thing signified, and the thing signified to the sign.

Then would you know in a word the kind of conjunction that is between the sign and the thing signified? I call it a secret and a mystical conjunction, that standeth in a mutual relation between the sign and the thing signified. There is another conjunction besides the conjunction that is between Christ and us, that may make this conjunction betwixt the sign and the thing signified in the Sacrament more clear: and this is the conjunction which is between the word which you hear, and the thing signified by the same word. Mark what sort of conjunction is between the word which you hear, and the thing signified which cometh into your mind; the like conjunction is between the sign that you see, and the thing signified in the Sacrament. You may perceive easily that there is a conjunction by the effect, although you cannot so well know the manner of conjunction. And why? You hear not the word so soon spoken by me, but incontinent the (thing which my words whereof I speak, signify) cometh into your mind. If I speak of things past, of things to come, or of things that are never so far absent, I can no sooner speak to you of them in this language, but presently ye thing signified cometh into your mind; no doubt because there is a conjunction between the word and the thing signified. So everyone of you may easily perceive that there is a conjunction between the word and the thing signified by the word. As for example: suppose Paris be far distant from us; yet if I speak of Paris, the word is no sooner spoken, but the city will come into your mind. If I speak of the King, although he be far distant from us, 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 plain unto you, that there is a conjunction between the word and the thing signified by the word. To tell you of this sort of conjunction it is not so easy, because the thing signified is not present unto the eye, as the word is to the ear. If everything signified were as present unto your eye as the word is to the ear, it were easy to see the conjunction: but now seeing the conjunction is mystical, secret, and spiritual, therefore it is hard to make you understand it. Ever observe what conjunction is between the simple word & the thing signified by the word; the same kind of conjunction is between 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 conveyeth the signification of it, by the eye to the mind; as this is an audible word, because it conveyeth the signification of it by the ear to the mind. In the Sacrament so often as ye look 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 up of the parts of the Sacrament, the blood of Christ shall come into your mind.

Now this conjunction between the sign and the thing signified in the Sacrament, standeth chiefly as ye may perceive in two things. First, in a relation between the sign & the thing signified; which ariseth from a likeness and proportion betwixt them two: for if there were no proportion and analogy between the sign and the thing signified by the sign, there could not be a Sacrament or a relation. So the first part of this conjunction standeth in a relation, which ariseth from a certain similitude and likeness which the one hath with the other. And this likeness may be easily perceived: for look how able the Bread is to nourish thy body to this life earthly and temporal; the flesh of Christ signified by the Bread, is as able to nourish both body and soul to life everlasting. So ye may perceive some kind of proportion between the sign and the thing signified. The second point of the conjunction standeth in a continual and mutual concurring the one with the other; in such sort that the sign and the thing signified are offered both together, received together at one time, and in one action; the one outwardly, the other inwardly; if so be that thou hast a mouth in thy soul, which is faith, to receive it. Then the second point of conjunction standeth in a joint offering, & in a joint receiving: and this I call a concurrence. Then would you know what manner of conjunction is between the sign and the thing signified? I say, it is a relative conjunction, a secret and a mystical conjunction, which standeth in a mutual relation. There is no more to be observed herein but this only, that if ye conjoin these two, ye be careful not to confound them: beware that ye turn not the one into the other, but keep either of them in his own integrity, without confusion or permixtion of the one with the other; and so ye shall have the lawful conjunction that should be in the Sacrament.

There is not a lesson that can be learned out of this, at the least that I can mark or gather, except only the lesson of the kindness and goodness of the everliving God, who hath invented so many wonderful sorts of conjunction, and all to this purpose, that we might be conjoined to advance this great and mystical conjunction betwixt the God of glory and us: In the which conjunction, our weal, felicity and happiness in this life, and in the life to come, doth only stand: That he is so careful to conjoin himself with his word and Sacraments, that we in his word and Sacraments might be conjoined with him.

If we were moved with the care and love of God expressed in these conjunctions, though it were never so little on our parts, assuredly we would never defraud ourselves of the fruit of that happy conjunction, nor bring it in such a loathing and disdain as we do at this day: for we by following and preferring of our pleasures to Christ and his counsel, have made the stomachs of our souls so foul and ill disposed, that either they receive him not at all, or if he be received, he is not able to tarry. And why? Because a foul stomach is not able to keep 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 us no good: & this digestion cannot be where there is not a greedy appetite to the receipt of him; for if thou be not hungry for him, he is not ready for thee. And I am assured, if all the men in the Country were examined by this rule, that there were none that receive Christ but he that hath a stomach and is hungry for him, I doubt that few should be found to receive him. I fear that we have taken such a loathing and disdain of that heavenly food, that there is not such a thing as any kind of hunger or appetite of it in our souls. And what is the cause of this? I will tell you: Suppose we have renounced the corporal and gross idolatry wherein our Father were plunged & drowned, & which men in some parts go about to erect now: yet, as the manners of this Country, and the behavior of every one of us doth testify, there is not a man that hath renounced that damnable idol that he hath in his own soul, nor the invisible idolatry that he hath in his own heart and mind. There is not a man but to that same idol wherewith he was conceived & borne, and whereunto he addicted himself and was a slave before, but to that idol he giveth his service yet. And therefore marvel not, when thou hast addicted thy service, set thy affection, and poured out thy heart upon that pleasure of thine own, upon that idol of thine own, upon that lust and mischief of thine own, marvel not if thou have no appetite to Christ nor to that heavenly food. When thou hast thy soul poured forth on some villainy and wickedness, and hast sent it far afield, how is it possible for thee to retire it and draw it home again, to employ it where thou shouldest, on Christ Jesus? Then let everyone in his own rank take heed to his own domestic idol that lodgeth within his own heart, and press to clear himself of it; or otherwise ye cannot see the face of Christ, nor be partakers of his kingdom.

There is not another lesson in Christianity but this: this is the first and the last lesson, to shake off your lusts and affections piece and piece, and so by little and little renounce thyself, that thou mayst embrace Christ. I grant there is a greater progress in this point in some then in others; some less, some more profit in this: but except in some measure ye cast off yourselves, and whatsoever in your own 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 easy for a man to speak it, to bid a man renounce his own idol, which I call his affections; but it is not so soon done: assuredly a stronger must come in to cast out the affections; yea, a stronger than the devil must come in to drive out the devil, who maketh residence in the affection, or else he will remain there forever. Therefore there are not many that have renounced themselves; and examine thine heart when thou wilt, if there be anything in the world that thou lovest better then Christ: if thou be not content to leave father and mother, to leave wife and children, or whatsoever is dearest unto thee in this world, for Christ, thou art not worthy of him. If thou be not content to cast off whatsoever 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 souls but it is enemy to this, and repines against this heavenly conjunction? Is this an easy thing, to cast off and renounce ourselves, that we may come unto Christ? There is no greater thing then this: it hath not entered into every heart, to consider of this; for this work of our new creation is ten thousand times greater than the work of our first creation: and therefore it is most necessary that every man take heed unto himself; for the devil is so crafty in this point, that he erecteth ever one idol or other in our souls; and sometimes under the show of virtue: which of all is most dangerous. And in every work that we take in hand be it never so holy, he is at our right hand, and maketh himself to have interest in it: and he contents himself not with this, under the show of virtue to corrupt us; but he is so watchful, that even in the best actions and when ye are best occupied in your most virtuous actions, he mixeth then with sins, & so doth all that lieth in him to make you lose your profit, and lose your rewards. For when ye are best occupied, he goeth about to engender in you an opinion of yourselves, and so defraud God of his glory. Or otherwise, in doing of good deeds he maketh you so slack and negligent, that if ye do them, ye do them coldly, or so indiscreetly that he makes you begin at the last first, and makes it that should be first, last; and so as Martha was, to be occupied and over busy in those things which are not so necessary as the things wherein Mary was occupied: for she should have preferred first the hearing of the word, to the preparing of Christ’s Supper. This is but to give you an in-sight, and to let you see that the devil is so crafty, that either he casteth in a false conceit of ourselves, in doing any good deed, or else makes us to do that last which should be first; or then makes us altogether so sluggish and so negligent, that we do the work of the Lord coldly: and so one way or other, he holdeth us ever in a continual business, so that we cannot be half watchful enough. For we have to do with principalities and powers, with spiritual wickednesses, which are above us, and within us also: for there is not that man that hath corruption within him, but Satan is in him: we cannot therefore be half watchful or studious enough to cast out the devil, to renounce ourselves, and to submit us unto the obedience of Christ. Thus far concerning the conjunction.

Now seeing that the sign and the thing signified are diverse, it resteth to be considered how the sign is delivered, & how the thing signified is delivered; and after what manner they are received. And therefore concerning this, ye have these things to mark. [ 1] First, to consider whether the sign and the thing signified, be delivered unto you by one man or not. [ 2] Secondly, to consider whether the sign and the thing signified, be delivered unto you in one action or not. [ 3] Thirdly, whether both these things be given by one instrument or not. [ 4] And fourthly, ye are to consider, whether the sign and the thing signified be offered and received after one manner or not. Now after that ye have considered all these, in the end ye shall find that the sign and the thing signified, are not given by one person. Ye shall find next, that they are not given in one sort of action. Thirdly, ye shall find that they are not both offered and given by one instrument. And fourthly, ye shall find that they are not both given and received after one manner. So finding this diversity, ye have this to do: mark the diversity of the offerors and givers: mark the diversity of the actions: mark thirdly, the diversity of the instruments: and fourthly, the diverse manner of receiving. Mark all these diligently, and ye shall find little difficulty in the Sacrament. And first to make it clear unto you, I say, that the sign and the thing signified by the sign, are not both given by one; and this ye see plainly. For as for the sign, that Bread and that Wine, ye see yourselves, that the Minister offers unto you the sign, he gives you that Sacrament; as that sign is an earthly and corporal thing, so it is an earthly and corporal man that gives it. Now the thing signified is of another nature: for it is a heavenly and spiritual thing; Therefore this heavenly thing is not given by an earthly man; this incorruptible thing is not given by a natural and corruptible man. But Christ Jesus hath locked up and reserved the ministry of this heavenly thing to himself only: therefore there are two givers in this Sacrament; the Minister giveth the earthly thing; Christ Jesus the Mediator, gives you the heavenly thing in this Sacrament. For Christ, in giving the earthly thing, will not use his own ministry immediately, nor the ministry of an Angel, but only the ministry of an earthly man. And as for the dispensation of his own body & blood, he will not give it either to heavenly creature, or earthly man; but he keepeth this ministry to himself, and he dispenseth his own body and blood, to whom and when he pleaseth. And why? If any man in the world had power to give Christ’s body & blood, no question, this man should have power to cleanse the heart & conscience; for the blood of Christ hath this power with it; and consequently, should have power to forgive sins.

Now, it is only God that may forgive sins; and therefore it is not possible that the ministry of the heavenly thing can be in the power of any man. Example we have in John the Baptist, Math 3.11. Saith he not, the ministry that I have, is of the element? I am commanded to minister the element of water only: but as for the ministry of fire, and of the Spirit, Christ hath reserved it unto himself. Therefore look not to get the Spirit at man’s hands, but at the hands of Christ himself only. And without this inward ministry the outward ministry is not worth a straw. For my outward ministry, yea suppose it were the ministry of an Angel, and suppose Christ were present in the flesh to minister unto you these outward things; except he conjoin the inward ministry of his Spirit therewith, it availeth nothing: it may well be as a process against you, in the day of that general assembly; but to your salvation it will never profit you. Therefore this ye ought always to pray for, that the Lord would water your hearts by his holy Spirit, as he watereth your ears by the hearing of his word. Then there are two offerors; the Minister offers the sign, Christ Jesus offers himself, the thing signified. The three persons, one God, offer the Mediator, or the Mediator offers himself, and that by the power and virtue of his own Spirit. As there are two offerors, two persons that offer and give the Sacrament and thing signified by the Sacrament: so these two are offered and given in two actions. Christ who is the heavenly thing is offered and given unto you, by an inward, secret and spiritual action, which is not subject to the outward eye. The sign again is offered and given in an outward action after a corporal and visible manner. As there are two sorts of actions, so there are two sorts of instruments whereunto the sign and the thing signified are offered: for the thing signified, that is, Christ, is never offered to the mouth of my body: the blood 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 body. Let the Adversaries find me that in any part of the Bible, that there is any other manner of receiving Christ then by faith, and let them have the victory. So there is not an instrument as I told you, neither hand nor mouth to receive Christ, but faith only. As Christ who is the thing signified, is received by the hand and mouth of faith: so the sign which signifieth Christ, is received by our own natural mouth and hand. Ye have a mouth in your heads, and in your bodies, as proper to receive the sign, as faith is to receive Christ. So the sign and the thing signified are offered and given, not to one instrument but to two; the one to the mouth of the body, the other to the mouth of the soul.

Now mark by what way these things are offered and given, by the same way they are received: as the sign is corporal and naturally offered to a corporal instrument, so is it received after a corporal and natural 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 corporal manner, but after a secret and spiritual manner: and as it is offered so it is taken. There can be nothing clearer than this; the one is taken after a natural manner, the other after a secret and spiritual manner. So in this last part ye have these things to mark, to distinguish between the outward action and the inward, between the sign and the thing signified, and to keep a proportion and analogy between the inward and the outward actions: ye may surely persuade yourselves, that if ye be faithful, Christ is as busy working inwardly in your souls, as the Minister is working outwardly towards your bodies: look how busy the Minister is in breaking that Bread, in pouring out that Wine, in giving that Bread and Wine unto thee, as busy is Christ in breaking his own body unto thee, and in giving the juice of his own body after a spiritual and invisible manner. So keep this distinction, and ye may assure yourselves that by faith Christ is as well occupied towards your souls, to nourish thē, as the Minister is outwardly towards your bodies. Keep this, and ye have the whole Sacrament.

Then from this discourse and deduction you may learn a double matter, whereof the Sacrament consisteth. It standeth on two sorts of materials; that is, of an earthly matter, and of a heavenly matter: the sign and the thing signified. And as there is a double matter in the Sacrament, so the Sacrament must be handled after a double manner; by an outward action, and an inward action: keep the distinction in these things, between the sign and the thing signified, and ye shall not easily slip in the understanding of the Sacrament. This being said concerning the general consideration of the Elements, (for all this yet appertaineth to the Elements) it resteth that we speak somewhat concerning the word, which I call the other part of the Sacrament. I mean and understand by the word whereunto the Elements are annexed, that thing which quickeneth this whole action, which serveth as it were a soul, and giveth life unto 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, & everyone is prepared how to deliver and how to receive; the Minister how he should deliver, and the hearer how he should receive. So the Institution of Christ is the quicking of the whole action: for all the action is warranted from the Institution set down 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, eat. The Command requireth obedience. There is a Promise also in the institution, and it is contained in these words, this is my body. The Promise craveth faith: as the Command craveth obedience, so the Promise craveth belief. Therefore come not unto the Sacrament, except ye bring both faith and obedience with you. If thou come not with a heart minding to obey Christ, at the least more than thou wast wont to do, thou comest unto thy own damnation. And if thou bringest a heart void of faith, thou comest unto thine own damnation. So let everyone that cometh unto the Sacrament, bring with him a heart minding to do better; that is, to obey and believe Christ better than he did in time past. Except ye bring these two in some measure, come not unto the Sacrament: for whatsoever thou doest, except it flow from faith, it can profit nothing. Thus far briefly concerning the word. Now it will be demanded, what need is there that these Sacraments and seals 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 unto 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 crave then to get the Son of God if thou get him well? Thy heart cannot wish nor imagine a greater gift then to have the Son of God, who is King of heaven and earth: therefore I say, what now thing wouldest thou have? 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? Not to get thee any new thing: I say it is appointed to get thee that same thing better, 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 possess Christ in our hearts and minds, more fully and largely then we did before in the simple word. That Christ might have a larger space to make residence in our narrow hearts, then he could have by the hearing of the simple word; and to possess Christ more fully, it is a better thing. For suppose Christ be one thing in himself, yet the better hold thou hast of him, thou art the surer of his promise. The Sacraments are appointed that I might have him more fully in my soul; that I might have ye bounds of it enlarged, that he may make the better residence in me. This no doubt is the cause wherefore these Seals are annexed to the evidence of the simple word.

They serve to this end also, to seal up and confirm the truth that is in the word: for as the office of the Seal hung to the Evidence, is not to confirm any other truth then that which is in the Evidence; and though ye believed the Evidence before, yet by the Seals ye believe it better: even so the Sacrament assures me of no other truth, then is contained within the word: yet because it is a seal annexed unto the word, it persuades me the better of the same: for the more the outward senses are wakened, the more is the inward heart and mind persuaded to believe.

Now the Sacrament wakeneth all the outward senses, as the eye, the hand, and all the rest: and the outward senses being moved, no question, the Spirit of God concurring therewith moves the heart the more. The Sacraments are then annexed unto the word, to seal up the truth contained in the word, and to confirm it more and more in thy heart. The word then is appointed to work belief; and the Sacrament is appointed to confirm you in this belief. But except ye feel the truth of this inwardly in your hearts, except ye have your heart as ready as your mouth, think not that anything will avail you. All the seals in the world will not work, except the Spirit of God concur and seal the same truth in your hearts, which the Sacrament seals outwardly: except he make clear the sight of thy mind inwardly, and work a feeling in thy heart, both word and Sacrament shall lose their fruit & effect which they should have. All the Scriptures are full of this: the whole Scriptures of God are but a slaying letter to you, except the Spirit of God concur to quicken inwardly. Therefore your whole endeavor should be, to press to feel Christ inwardly in your hearts, that finding him in your hearts, and seeing him in your minds, both word and Sacrament may be effectual: If not, your souls remain dead, ye are not translated from that death wherein ye were conceived. Therefore all the study of Christians should be when they see the Sacraments and hear the word, to labor to find and feel in their hearts and minds, that which they hear and see; and this I call to find Christ quick in your own souls. This cannot be except ye sanctify his lodging: for if all the corners of thy soul remain a dunghill, Christ cannot dwell there: and therefore except ye study for continual growth in sanctification, and sever yourselves from everything, that severs you from Christ, it is not possible that he can live or dwell in you. This is a great lesson, and it is not possible to do this, except, as I have said, a stronger come in, and possess us, and make us to renounce ourselves. Then the seals had not been annexed to the word, except for our cause: for there is no necessity on God’s part, that God should either swear, or confirm by seals, the thing that he hath spoken: for his word is as good as any oath or seal. But the necessity cometh of us: there is such a great weakness in us, that when he hath sworn, and set his seals unto his word, we are as near to believe as if he had never spoken a word. So to help our belief, our weakness and inability that is in us, (for we are so unable by nature, that we can believe nothing but that which is of our selves; and the more we lean unto ourselves, the further we are from God:) I say to help this wonderful weakness whereby we are ready to mistrust God in every word, he hath annexed his Sacraments; and besides his Sacraments, he swears the things that concern most our salvation. As in the Priesthood of Christ, Psal. 110.4. he will not speak only, but he swears, and that for our weakness and infirmities: but yet if he abstract the ministry of his Spirit, all these means will do no good.

Now the last thing is, how the Sacrament is perverted; & how we are defrauded of the fruit & effect thereof. Two sorts of faults pervert the Sacrament, & defraud us of the profit & use thereof & these faults are either in the form, or in the person. In form, if the essential form be spoiled, we get nothing: for when the Sacrament is spoiled of the essential form, it is not a Sacrament. There is an essential form in Baptism, & an essential form in the Lord’s Supper, which if they be taken away, ye lose the use of the Sacrament. The essential form of Baptism is: I baptize thee in the Name of the Father, the Son, and the holy Ghost. Leave out any of these three, or do it in the name of any one of the three persons only, ye lose the essential form of Baptism. In the Lord’s Supper, if ye leave out the least ceremony, ye lose the essential form, and so it is not a Sacrament. I speak of the essential form, in respect of the Papists, who keep the essential form in Baptism, though they have brought in trifles of their own, and mixed with it; yet in respect they keep the substantial form, it is not necessary that they who were baptized under them, be rebaptized. Indeed if the virtue of regeneration flowed from the person, it were something; but in respect Christ hath this, to give to whom and when he pleaseth, the essential form being kept, it is not necessary that this Sacrament be reiterated.

Now what are the faults in the person that perverts the Sacrament? The fault may be either in the person of the giver, or in the person of the receiver: (I speak not of those common faults which are common to all, but of such faults as disable the person of the giver, to be a distributer of the Sacrament, and taketh the office from him) so when the person of the giver is this way disabled, no question, it is not a Sacrament. Then again in the person of the Receiver the fault may be; if their children be not in the covenant, but out of it, they get not the Sacrament. Indeed if the Parents afterward come to the covenant, the children (though they be gotten out of the covenant) may be received. Even so in the Lord’s Supper, if a man be laden with any burden of sin, without any purpose to repent, he ought not to receive it. So then if ye come without a purpose to repent, ye lose the use of the Sacrament: it is only this purpose to repent, that maketh me who receive the Sacrament, to get the fruit and effect thereof; therefore everyone who goeth to the Sacrament, must look what purpose he hath in his heart. Hast thou a purpose to murder, to continue in adultery, or to commit any other vile sin that is in thy heart, and art not resolved to repent? In showing thee to be without repentance, thou showest thyself to be without faith, and consequently thou comest to thy condemnation, and not to thy salvation: take heed then what your purpose is; for if with a dissolute life, ye have a dissolute purpose, ye come unto your everlasting perdition.

I had thought to have entered particularly into the handling of this Sacrament; but because the time is past, (and some of you I doubt not are to communicate) only this: Remember that ye address not yourselves to that Table, except ye find your hearts in some sort prepared. The first degree of preparation standeth in contrition, in sorrowing for sin, in a feeling of your sins, wherein ye have offended to gracious a God. If ye be able as that woman was, by the tears of a contrite heart to wash the feet of Christ, humbly to kiss his feet, and to get hold of the foot 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 have these in some measure. But where there is a displeasure for sin, a purpose to do better, and an earnest sobbing and sighing to get the thing that thou wantest; in that soul where God hath placed this desire of Christ, it is the work of God’s Spirit, and Christ will enter there. And therefore though that soul be far from the thing that it should be at, let him not refuse to go to the Lord’s Table; but let him go with a profession of his own infirmity and weakness, and with a desire of the thing that he wants. Every one of you that findeth himself this way disposed, let him go in God’s name to the Lord’s Table: and the Lord work this in every one of your hearts, that this ministry may be effectual in every one of you at this time, and that in the righteous merits of Jesus Christ. To whom with the Father and the holy Ghost, be all honor, praise and glory, both now and forever, Amen.