04. THE FOURTH SERMON, UPON THE LORD'S SUPPER IN PARTICULAR.

THE FOURTH SERMON, UPON THE LORD’S SUPPER IN PARTICULAR. 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.

We ended the consideration of the Sacraments in general in our last Exercise, well-beloved in Christ Jesus: now it remains that we proceed to the consideration of this Sacrament of the Lord’s Supper in particular. And that ye may the better attain unto the knowledge and consideration of the great variety of matter that is contained in this Sacrament of the Lord’s Supper, I shall endeavor as God shall give me grace, to set down certain things for the easier understanding of it. [1] And first of all I will let you see what names are given unto this Sacrament in the Bible; & I will show you some names that are given to this Sacrament by the Ancients. [2] Next I will let you understand for what chief ends and respects this Sacrament was instituted and appointed by Christ Jesus. [3] Thirdly, I will come to the things that are contained in the Sacrament; how these things are coupled, how they are delivered, and how they are received. [4] And last of all, I will answer certain objections, which may be objected to the contrary of this doctrine: and as God shall give me grace I will refute them, and so end this present Exercise.

Now we find sundry names given unto the Sacrament of the Lord’s Supper in the book of God; and every name carries a special reason with it. We find this Sacrament called the body and blood of Christ. This name is given unto it, no doubt, because it is a heavenly and spiritual nouriture; it contains a nouriture of the soul, that is able to nourish and train up the soul to a life spiritual, to that life everlasting: for this cause it is called the body and blood 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 Lord’s Supper, a holy supper; not a profane or common supper: a supper appointed for the increase of holiness, for the food of the soul in holiness, to feed the soul unto life everlasting. Not a supper appointed for the belly; for he had ended that supper that was appointed for the belly, or ever he began this Supper which was appointed for the soul. A supper no doubt having respect to the circumstance of time, by reason it was instituted in that very same time when they used 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 receive at; and not an Altar to offer at. It is called also the Communion and participation of the body and blood of Christ: we have these names given unto it, besides some others in the Scriptures of God. The Ancients of the Latin and of the Greek Churches, gave it sundry names for sundry respects. They called it a public action; & this was a very general name. Sometimes they called it a thanksgiving. Sometimes they called it a banquet of love; and sometimes they gave it one name & sometimes another. And at last in the declining estate of the Latin Church & in the falling estate of the Roman Church, this Sacrament began to be perverted; and with this decay there came in a perverse name, and they called it the Mass. They trouble themselves much concerning the derivation of this name: sometime they seek it from an Hebrew original; sometime from a Greek; and sometime from a Latin original: but it is plain that the word is derived from the Latin; and it is a word which might have been tolerable when it was first instituted: for no doubt, the Sacrament at the first institution of this word was not then wholly perverted; but now in process of time corruption hath prevailed so far, that it hath turned the Sacrament into a sacrifice; and where we should take from the hand of God in Christ, they make us to give. This is plain idolatry: and therefore whereas the word was tolerable before, now it ought not to be tolerated any way, it ought not to be suffered. And certainly, if we had eaten and drunk as oft the body and blood of Christ in our souls, as we have eaten that bread and drunk that wine which are the signs of his body and blood, we would not have suffered this word of the Mass, much less the very action of it, to be so rise in this Country. But because we have but played the counterfeits, & defrauded our souls of the body and blood of Christ, and took only the outward Sacrament; therefore it is that our zeal decayeth, therefore it is that our knowledge and light decayeth: and for want of zeal, love and knowledge, the word of the Mass is become customable unto you, & not only the word, but the very action. I will not run out herein: I only tell you, what cometh of the abuse of the hearing of the word, what judgments follow upon the abuse of the receiving of the Sacraments.

Now I come to the ends wherefore the Sacrament was appointed. This Sacrament was instituted in the signs of Bread and Wine; and was appointed chiefly for this end, [1] to represent our spiritual nouriture, the full and perfect nouriture of our souls: that as he who hath Bread & Wine lacketh nothing for the full nourishment of his body: so he or that soul which hath the participation of the body and blood of Christ, wanteth nothing for the full and perfect nourishment of the soul. To represent this full and perfect nourishment, the signs of Bread and Wine in the Sacrament were set down and instituted. [2] The second end wherefore this Sacrament was instituted is this; That we might testify to the world and to the Princes of the world, who are enemies to our profession; that we might openly avow and testify unto them our Religion and our manner of worshipping, in the which we avow and worship Christ: and that we might also testify our love towards his members our brethren: this is the second end wherefore it was instituted. [3] The third end wherefore it was instituted is this; to serve for our special comfort and consolation, to serve as a sovereign medicine for all our spiritual diseases, as we find ourselves either ready to fall or provoked to fall, by the devil, the flesh, or the world; or after that we have fallen and are put to flight by the devil, and would fain fly away from God; God of his mercy, and of his infinite pity and bottomless compassion hath set up this Sacrament as a sign on an high hill, whereby it may be seen on every side far and near, to call all them again that have run shamefully away: and he clucks to them as a Hen doth to her chickens, to gather them under the wings of his infinite mercy. The fourth end wherefore this Sacrament was instituted is this, that in this action we might thank him for his benefits, and render to him hearty thanks, that he hath come down so familiarly to us, bowed the heavens as it were and given us the body and blood of his own Son, that we might render unto him hearty thanks, and so sanctify his benefits unto us: for this thanksgiving, this Sacrament was also instituted. Thus far concerning the ends briefly.

Now I come to the things contained in this Sacrament. Ye see with your eyes there are corporal things, visible things, as the Bread and Wine. There are again hid from the eye of your body, but present to the eye of your mind, spiritual things, heavenly and inward things: both these are in the Sacrament. The corporal, visible and outward things, are the things which are appointed to signify the spiritual, heavenly, and inward things. And why? Nothing without a reason. These corporal signs are appointed to signify the spiritual things, because we are corporal, we are earthly bodies, we have our soul lodging within a carnal body, in a tabernacle of clay, a gross tabernacle, which cannot be wakened nor moved except by the things that are like to itself. It cannot be induced to the consideration of heavenly things, except by gross, temporal, and corporal things. If we had been of the nature of the thing signified, that as the thing signified is spiritual and heavenly, so we had been spiritual, & heavenly, we had not needed a corporal thing: so if the thing signified had been as we are, corporal, earthly, & visible, we had not needed a sign, to lead us to consider of it: But because the thing signified, is spiritual, & we are corporal, therefore to bring us unto the sight of these spiritual things, he useth a corporal means, & an outward sign. This is the reason wherefor these corporal signs are appointed to signify the spiritual thing. The spiritual thing in both the Sacraments, is one and the self-same, Christ Jesus, signified in both the Sacraments: yet in diverse respects, he is the thing signified in Baptism, and he is the thing signified in the Lord’s Supper. This Christ Jesus, in his blood chiefly, is the thing signified in the Sacrament of Baptism: and why? Because that by his blood he washeth away the filth of our souls; because that by the virtue of his blood, he quickeneth us in our souls, with a heavenly life: because that by the power of his blood he ingrafteth and incorporateth us in his own body. For that Sacrament is a testimony of the remission of our sins: that is, of the cleanness of our consciences, that our consciences by that blood are washed inwardly. It testifieth also our new birth, that we are begotten spiritually to a heavenly life. It testifieth also the joining of us in the body of Christ. As it is a testimony, so it is a seal: it not only testifieth, but sealeth it up in our hearts, and maketh us in our hearts to feel the taste of that heavenly life begun in us, that we are translated from death, in the which we were conceived, and engrafted in the body of Christ.

Mark then: Christ in his blood, as he is the washing of our regeneration, is the thing signified in Baptism. In this Sacrament of the Lord’s Supper, again, this same Christ is the thing signified, in another respect; to wit in this respect, that his body and blood serve to nourish my soul to life everlasting: for this Sacrament is no other thing but the image of our spiritual nourishment; God testifying how our souls are fed and nourished to that heavenly life, by the image of a corporal nourishment. So in diverse respects the same thing, that is, Christ Jesus, is signified in Baptism, and is signified in the Lord’s Supper: In this Sacrament, the fruits of Christ’s death whereof I spake, the virtue of his sacrifice, the virtue of his passion; I call not these fruits and virtues only, the thing signified in the Sacrament of the Lord’s Supper: but rather I call the thing signified, that substance and that person, out of the which substance this virtue and these fruits do flow and proceed. I grant and it is most certain, that by the lawful use & participiation of the Sacrament thou art partaker of all these fruits: yet these fruits are not the first and chief 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 soul must be also partaker of the fruits that flow from his substance: yet notwithstanding, thou must discern betwixt the substance & the fruits that flow from the substance, and thou must be partaker of the substance in the first room; then in the next place, thou must be partaker of the fruits that flow from his substance. To make this clear; in Baptism, the fruits of Baptism are remission of our sins, mortification, the killing of sin, and the sealing up of our adoption, to life everlasting. The substance out of the which these fruits do flow, is the blood of Christ. Ye must here of force discern between the blood, which is the substance; and between remission of sins, washing, and regeneration, which are the fruits that flow from this blood: so in the Sacrament of the Lord’s Supper, the fruits of that Sacrament are, the growth of faith, and the increase in holiness. The thing signified is the substance; that is, the body and blood of Christ is the substance, out of which this growth in faith and holiness doth proceed. Now see ye not this; That you must discern between the substance and the fruits, and must place the substance in the first place? So that the substance of Christ, that is, Christ himself, is the thing signified in this Sacrament. For your own experience will make this plain unto you: Before your stomach be filled with any food, ye must eat the substance of the food first: before you be filled with bread, ye must eat the substance of the bread first; before your drouth be quenched with any drink, ye must of necessity drink the substance of the drink first. Even so after this manner; before the hunger of your souls be satisfied, & the thirst thereof quenched, ye must eat the flesh of Christ and drink his blood first, and that by faith. So consider the one by the other; look to what use bread and wine serve to thy body, to the same use the body and blood of Christ serve to thy soul; and he that appointed the one to serve for thy body, the same God appointed the other to serve for thy soul. So look how impossible it is for thee, to be fed with that food yt never cometh into thy mouth, or to recover health by those drugs which never were applied; it is as impossible for thee to be fed by the body of Christ and to get thy health by the blood of Christ, except thou first eat his body, and drink his blood. Then ye see, that the thing signified in the Lord’s Supper, is not the fruits so much as the body and blood, and Christ Jesus, which is the fountain and substance, from which all these fruits do flow and proceed.

Then I say, suppose Christ who is the thing signified, remain always one and the same in both the Sacraments: yet the signs whereby this one Christ is signified in the Sacraments, are not one, nor of an equal number. For in Baptism the thing that representeth Christ is Water. In the Lord’s Supper, the things that represent Christ, are Bread & Wine. Water is appointed to represent Christ in Baptism, because it is meetest to represent our washing with the blood of Christ: for what is fitter to wash with then water? So there is nothing meeter to wash the soul, then the blood of Christ. In this Sacrament he hath appointed Bread and Wine: why? Because there is nothing more meet to nourish the body then bread and wine; so the Lord hath not chosen these signs without a reason. As the signs in the Sacrament are not always one, so the same in both, are not of one number: For in Baptism, we have but one element; in this Sacrament, we have two elements. Now what is the reason of this diversity, that the Lord in the one Sacrament, hath appointed two signs, and in the other but one sign? I will show you the reason. He hath appointed only one sign in Baptism, to wit, Water; because Water is sufficient enough for the whole. If water had not been sufficient to represent the thing signified, he would have appointed another sign: but in respect that Water doth the turn, and representeth fully the washing of our souls by the blood of Christ, what need then have we of any sign? Now in this Sacrament one sign 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 only, and Wine only, hath not a perfect corporal nourishment; therefore that they might represent, and let us see a perfect nourishment, he hath given us both Bread and Wine (for the perfect corporal nourishment standeth in meat and drink) to represent the full and perfect nourishment of the soul. Mark 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 soul. Then you see the reason wherefore there are two signs appointed in this Sacrament, and only one sign in Baptism.

There remaineth yet concerning these signs, two thing to be inquired. First, what power hath that Bread in this Sacrament, to be a sign more than the bread which is used in common houses: from whence cometh that power? Next, if it have a power, how long endureth and remaineth that power 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 given unto it by Christ & by his institution; by the which institution it is appointed to signify his body, to represent his body, and to deliver his body. That Bread hath a power flowing from Christ and his institution, which other common bread hath not: so that if any of you would ask, when the Minister in this action is breaking or distributing that Bread, pouring out and distributing that Wine; if you would I say, ask what sort of creatures those are? this is the answer: They are holy things. Ye must give this name to the signs and seals of the body and blood 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 severed them from that use whereunto they served before, and hath applied them unto an holy use; not to feed the body, but to feed the soul.

Thus far concerning the power of that Bread: it hath a power flowing from Christ and his institution. Now the second thing is, how long this power continueth with that Bread; how long that Bread hath this office. In a word, I say, this power continueth with that Bread during the time of the action; during the service of the Table. Look how long that action continueth, and that the service of the Table lasteth, so long it continueth holy Bread; so long continueth the power with that Bread: but look how soon the action is ended, so soon endeth the holiness of it: look how soon the service of the Table is ended; so soon that Bread becomes common bread again, and the holiness of it ceaseth. Then this power continueth not forever, but it continueth only during the time of the action & service of the Table. Thus far concerning the Elements.

There is besides the Elements another sort of signs in the Sacrament: there is not a ceremony in the Sacrament of the Lord’s Supper, but is a sign, and hath its own spiritual signification with it: as namely, looking to the breaking of that Bread, it representeth unto thee the breaking of the body and blood of Christ. Not that his body and bones were broken, but that it was broken with dolor, with anguish and distress of heart; with the weight of the indignation and fury of God, that he sustained for our sins which he took upon him. Then the breaking is an essential ceremony: the pouring out of the wine also is an essential ceremony. For as ye see clearly, that by the Wine is signified the blood of Christ, so by the pouring out of the Wine, is signified that his blood was severed from his flesh; and the severing of those two maketh death: for in blood 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 blood was shed for thee; so this is an essential ceremony which must not be left out. Likewise the distribution, giving and eating are essential ceremonies. And what doth the eating testify unto thee? The applying of the body & blood of Christ unto thy soul. So that there is none of these rites but have their own signification; and there cannot one of them be left out but ye shall pervert the whole action. Thus far concerning the signs.

Now what profit can ye make of all this discourse? Learn this lesson, and ye shall make profit by these things. In respect that every sign and ceremony hath its own spiritual signification, so that there is not a ceremony in this whole action that wanteth its own spiritual signification; consider this and think with yourselves at that time especially when ye are at the Lord’s Table, and in the sight of that action, that look what thou seest the Minister doing outwardly, whatever it be: (Is he breaking that Bread? is he dealing that Bread?) Think assuredly with thyself that Christ is as busy doing all these things spiritually unto thy soul: he is as busy giving unto thee his own body with his own hand: he is as busy giving to thee his own blood with the virtue and efficacy of it. So in this action (if thou be a faithful Communicant) look what the mouth doth, and how the mouth of the body is occupied outwardly: so is the hand and mouth of the soul (which is faith) occupied inwardly. As the mouth taketh that Bread and that Wine; so the mouth of thy soul taketh the body and blood of Christ, and that by faith. For by faith and a constant persuasion, is the only way to eat the body and drink the blood of Christ inwardly: and doing this, there cannot but follow a fruitful eating. Thus far for the consideration of the signs.

Now cometh in the matter wherein greatest difficulty standeth, whereof I spake the last day as God gave me the grace; yet in the particular I must speak as well as in the general, but somewhat more shortly. Then ye have to understand for the better information of your consciences; & for the better preparation of your souls ye have to understand, how that Bread and that Wine which are signs, are coupled with the body and blood of Christ which are signified thereby: What sort of conjunction is this, and from whence this conjunction floweth I shall be brief; because I have already in my last Lecture spoken of it at large.

Take heed, for if ye give not good attention, it is not possible that ye can conceive this conjunction. Concerning this conjunction would you know how these two are coupled? Then must you first mark the nature of the signs, and the nature of the thing signified; ye must observe both their natures: And why? Because nothing can be coupled nor conjoined with other, but so far as the nature of it will suffer; if the nature of it will not suffer a conjunction, they cannot be conjoined. Or will the nature of it suffer a conjunction? look how far it will suffer a conjunction, so far are they conjoined. Seeing then ye must observe the nature of the things that are conjoined, first mark the thing signified what the nature thereof is; marking that, ye shall see that the thing signified is of a spiritual nature, or a heavenly and mystical nature. Then may ye conclude, that this spiritual thing will suffer a spiritual conjunction, a mystical and secret conjunction.

Again, observe the sign: The sign of his nature (as I have told you) hath a relation unto the thing signified: and the thing signified, of his nature hath a relation unto the sign. So then the sign and the thing signified will suffer to be conjoined by a mutual relation: both the sign and the thing signified, in respect they have a mutual relation the one unto the other, they will suffer themselves to be conjoined by a relative conjunction. Now if ye ask me what sort of conjunction is between that Bread and Wine and the body and blood of Christ: to tell you in a word, I say, it is a secret and spiritual conjunction; such a conjunction as standeth in a mutual respect betwixt the Bread and the body of Christ, and betwixt the Wine and the blood of Christ: then I say, it is a secret and a spiritual conjunction. Ye would not be so inquisitive of this conjunction if it were corporal, visible, or local: if you saw them both before your eyes, you would not ask how they are conjoined; 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 conjunction the more difficult to be uttered and understood. And how is it possible that ye can conceive this secret & hid conjunction, except you have the eyes of your mind illuminated by the Spirit, whereby ye may come to the right understanding? But if ye have any insight into these spiritual matters that come by faith, this conjunction will appear as clearly by the eye of your faith, as the physical conjunction doth to the eye of your body.

Now to have this matter made more plain; there is another conjunction which serveth to make this conjunction very clear: namely, the conjunction betwixt the word which I speak, and the thing signified by that same word. As if I speak to you of things in this language which ye understand, be it of things past though never so long since; of things to come though never so far off; of things absent though never so far distant; yet so soon as I speak the word, whether it be of things past or to come, the thing itself will come into your mind. The word is heard no sooner by your ear, 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 conjunction between the word and the thing signified by the word. As for example; if I speak of the King who is now a great way distant from us, (I pray God bless him) ye will no sooner hear the word, but the King who is the thing signified by the word, will come into your mind. If I speak of things past, though they be already expired, yet the thing signified will presently come into your mind: so there is a conjunction ye see, between the word and the thing signified by the word. Mark this conjunction, and ye shall get the nature of the conjunction and coupling of the sign, which is the thing signified in the Sacrament. For observe what sort of conjunction is between the word and the thing signified by the word, the same sort of conjunction is between the Sacrament which is seen to the eye of your body, and the thing signified by the Sacrament, which is seen to the eye of your soul only. As for example; so soon as thou seest that bread taken in the hand of the Minister, thou seest it not so soon, but incontinent the body of Christ must come into thy mind; these two are so conjoined, 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 only to look 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 eats the one, so the teeth of your soul, which is faith, eats the other; that is, applieth Christ unto your soul. So ye see there is a conjunction here, secret and mystical: and therefore Christ cannot be conjoined but by a secret and mystical conjunction. The conjunction between Christ and us, is a secret and mystical conjunction, which the Apostle in the fifth of the Ephes. calleth that spiritual conjunction, full of a high mystery: this conjunction cannot be taken up at the first. So seeing the conjunction is secret and spiritual, and not perceived but by the spirit of God; all is as nothing except ye have some portion and measure of his Spirit. All that is taught in the word and Sacraments will never do you good, will never carry your souls to heaven, except the Spirit of God illuminate your minds, and make you to find in your souls the thing that ye hear in the word. Then learn this; seeing the word cannot be understood but by the spirit of God, crave that the Lord would illuminate the eyes of your minds by his Spirit; and be you as careful to get the Spirit as ye are careful now in the hearing of the word. Thus far concerning the conjunction.

Now ye have heard how the sign is conjoined with the thing signified, what remaineth for you to know? This rests yet to know, how the sign is received, & how the thing signified is received; whether they be both received with one mouth or not; whether the sign and the thing signified be received after one fashion and manner, or not. And marking the diverse manner of receiving, & the diversity of the instruments, ye shall not easily err in the Sacrament. The sign, and the thing signified, are received by two mouths: for ye see the signs, that is, that bread and wine, whereunto they are given; they are given to the mouth of the body. Then the mouth of the body is the instrument that receiveth that bread and that wine, which are the signs. As that bread and that wine, are visible and corporal: so the mouth and instrument, whereby they are received, is visible and corporal. The thing signified by the bread and wine, is not received by the mouth of the body; no, the Scripture denieth that plainly; but it is received by the mouth of the soul. Then there are two mouths: that bread and that wine, which are the signs, are received by the mouth of the body: Christ, who is the thing signified is received by the mouth of the soul; that is, by a true faith.

Then bring not to the Lord’s Table one mouth only, (for if ye bring the mouth of your body only, it availeth nothing:) but bring with you also the mouth of your soul, a constant persuasion in the death of Christ, for that is available.

Now concerning the manner how the signs are received, and the manner how the thing signified is received, ye may easily know that these corporal and natural signs must be received after a corporal and natural manner: they must be taken with the hand or mouth of the body. Again, a supernatural thing must be received after a supernatural manner. And a spiritual thing must be received after a spiritual manner. So as the signs are corporal, and received after a corporal manner with the hand or the mouth of the body; in like mannner the thing signified is spiritual, and received after a spiritual manner with the hand and mouth of the soul, which is true faith. Thus ye have briefly delivered unto you the whole preparation, that is necessary for the understanding of the Sacrament.

Now what doctrine gather I from this? Of this last point, where I say that Christ is the thing signified, & cannot be perceived but by faith, cannot be received nor digested but by a faithful soul: what kind of receiving confirm I in this Sacrament? I establish no kind of receiving of Christ but a spiritual receiving: he cannot be perceived nor received but by faith, and faith is spiritual: Therefore in this Sacrament I establish only a spiritual taking of Christ; and not a carnal, or fleshly receiving. This is the ground: Now let us see what inconvenience can follow upon this ground. The Papists say, that upon this ground this inconvenience shall follow. If there be no receiving of Christ but a spiritual receiving, then (say they) your Sacrament is in vain; this Sacrament of the Lord’s Supper was instituted to no end. And what is their reason? If there be no way to receive Christ (say the Papists) but by faith, what need you then a Sacrament? Ye receive Christ by faith, in the word: by the naked and simple preaching of the word, ye get faith. So the simple word may serve the turn. What need have ye of a Sacrament, if ye get not some new thing in the Sacrament, which ye could not get in the word? 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 receiving but spiritual. 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 have thee devise and imagine with thyself, what new thing thou wouldst have: let the heart of man devise, imagine, and wish; he durst never have thought to have such a thing as the Son of God; he durst never have presumed, to have pierced the clouds, to have ascended so high, as to have craved the Son of God in his flesh, to be the food of his soul. Having the Son of God, thou hast him who is the heir of all things; who is King of heaven and earth; and in him thou hast all things. What more then canst thou wish? What better thing canst thou wish? He is equal 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 understand what new thing thou obtainest, 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 the word. That same thing which thou possessedst by the hearing of the word, thou doest possess now more largely; it hath larger bounds in thy soul by the receiving of the Sacrament, then otherwise it could have by the hearing of the word only. Then wilt thou ask what new thing we get? I say, we get this new thing: we get Christ better then before; we get the thing which we had more fully: that is, with a surer apprehension then we had it before; we get a greater hold of Christ now. For by the Sacrament my faith is nourished, the bounds of my soul are enlarged: and so, whereas I had but a little hold of Christ before, as it were between my finger and my thumb, now I get him in my whole hand; and still the more that my faith groweth, the better hold I get of Christ Jesus. 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 have 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 unto 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 coming is a superfluous thing. And why? Because by the second coming my faith is augmented, I understand 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 every day once. So their first inconvenience availeth 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 received but by faith, then, say we, no wicked body can receive him; he that lacketh faith cannot receive him. He that lacketh faith may receive that Sacrament of that Bread and Wine, and may eat of that Bread and drink of that Wine; but he that wanteth faith, may not eat and drink of the body and blood of Christ signified by that Bread and by that Wine. So this is the ground: No faithless people can receive Christ, nor eat the body of Christ in the Sacrament.

Against this ground they bring their Argument out of the same words of the Apostle which I have read; the words are these; He that eateth of this Bread unworthily (saith the Apostle) and drinketh of this Cup unworthily, is guilty of the body and blood of Christ.

There is their ground: So that their Argument will suffer this form: No man can be guilty of that thing which he hath not received: they have not received the body and blood of Christ: therefore they cannot be guilty of the body and blood of Christ: but so it is that the Apostle saith, they are guilty, therefore they have received the body and blood of Christ.

I answer unto the Proposition and say, it is very false: They could not be guilty of that body and blood, except they had received it; for they may be guilty of that same body and of that same blood, suppose they never received it. But mark the Text: the Text saith not, that they eat the body of Christ unworthily; but it saith, that they eat that Bread and drink that Wine unworthily: and yet because they eat that Bread & drink that Wine unworthily, they are counted before God guilty of the body and blood of Christ. Now wherefore is this? Not because they receive him; for if they received him, they could not but receive him worthily, for Christ cannot be received of any man but worthily: but they are accounted guilty of the body and blood of the Son of God, because they refused him. For when they did eat that Bread and drink that Wine, they might if they had had faith, have eaten and drunk the flesh of Christ Jesus. Now because thou refusest the body of Christ offered to thee, thou contemnest his body offered unto thee, if thou have not an eye to discern and judge of this body that is offered. For if they had had faith, they might have seen his body offered with the Bread; by faith they might have taken that same body, and by faith, they might have eaten that same body. Therefore lacking their wedding garment, wanting faith whereby they should eat the body and drink the blood of Christ; wanting faith which is the eye of the soul to perceive, and the mouth of the soul to receive that body which is spiritually offered; they are counted guilty of that same body and blood.

Now let us make this more clear by a similitude. Ye see among worldly Princes, their custom is not to suffer their majesty to be impeached in the smallest thing that they have. What meaner thing is there that concerneth the majesty of a Prince then a seal? for the substance of it is but wax: yet if thou disdainfully use that seal and contemn it, and stamp it under thy feet, thou shalt be esteemed as guilty of his body and blood 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 seals of the body and blood of Christ; much more, I say, mayest thou be reckoned guilty of his body and of his blood.

Thus far of the eating of the body of Christ: The wicked cannot eat the body of Christ; but they may be guilty of it. The Apostle maketh this more plain yet by another speech which I have sometimes handled in this place. In Hebrews 6:6. it is said that Apostates, they that fall away, crucify the Son of God again; and their falling away maketh them as guilty as they were who crucified him. He is now in heaven, they cannot fetch him from thence to crucify him: yet the Apostle saith they crucify 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 crucify the Son of God. So in Hebrews 10:29. there is another speech: the wicked are said to stamp the blood of Christ under their feet. Why? Because their malice is as great as theirs that stamped his blood.

Now they are accounted for this reason to be guilty of the body and blood of Christ, not because they eat his body, but because they refused it whem they might have had it.

Now the time remaineth yet wherein we may have the body and blood of Christ. This time is very precious, and the dispensation of times is very secret and hath it own bounds: if ye take not this time now, it will away. This time of grace and of that heavenly food hath been dispensed unto you very long: but how ye have profited, your lives and behaviors testify. Remember therefore yourselves in time, and in time make use of it; for ye know not how long it will last: crave a mouth to receive as well the food of your souls that is offered, as ye do the food of your bodies: & take this time while ye may have it, or assuredly the time shall come, when ye shall cry for it but shall not get it; but in place of grace and mercy, shall come judgment, vengeance, and the dispensation of wrath.

They will not leave this matter so, but they insist yet, and they bring more Arguments to prove that the wicked are partakers of the body and blood of Christ; That bread (say they) ye will grant which the wicked man eats is not naked bread, but is that bread which is the Sacrament. Thus then they make their Argument; The Sacrament hath ever conjoined with it, the thing signified: But the Sacrament is given to all, therefore the thing signified is given to all.

What if I grant to them all this Argument? There should no inconvenience follow. For the thing signified may be given to all; that is, offered to all, as it is offered to all men, and yet not received of all. Given to all; therefore received of all, it followeth not. I may offer you two things; yet it is in your own 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 took. So God deceiveth no man: but with the word and Sacraments assuredly he giveth two things, if they would take them. By his word he offers the word to the ear, he offers Christ Jesus to the soul. By his Sacraments he offers the Sacraments to the eye, he offers Christ Jesus to the soul.

Now it may be that where two things are truly and conjointly offered, a man may receive the one and refuse the other. He receiveth the one, because he hath an instrument to take it: he refuseth the other because he wanteth an instrument. I hear the word, because I have an ear to hear it with: I receive the Sacrament, because I have a mouth to receive it with: but as for the thing which the word and Sacraments represent, I may refuse it; because I have not a mouth to take it, nor an eye to perceive it: and therefore the fault is not on God’s part, but on our part. The wicked get the body and blood of Christ offered to them conjointly with the word and Sacraments; but the fault is on their part, that they have not a mouth to receive him, and God is not bound to give them a mouth. Mark this: That if it were not of God’s special grace and mercy, that he giveth me an eye to perceive him, & a mouth to receive him, I would refuse him as well as they. So this Argument holdeth not: Christ is offered to all; Ergo, he is received of all. Happy were they, if they could receive him. Thus far for the 3. Argument.

What resteth now for the full understanding of the Sacrament? These things remain; That we understand the Sacramental speeches that are used in the Sacrament: for we use to speak of them: God useth to speak of them: and the Ancients use to speak of them. We use to say, that the soul eateth the body of Christ, and drinketh the blood of Christ. These speeches would be opened to you, how the soul is said to eat the body, and drink the blood of Christ: these speeches are Sacramental; yet ye are not the wiser: but I will make it plain by God’s grace. They are Sacramental; what is that? Ye know it is proper to the body to eat and drink, they are the proper actions of the body only. Now they are ascribed to the soul by a translation, by a figurative manner of speaking. That which is proper to the body, is ascribed to the soul, and it is said that the soul eateth and drinketh. The eating of the soul doth resemble the eating of the body: then the eating of the soul is no other thing but the applying of Christ to the soul; to believe that he hath shed his blood for me; that he hath purchased remission of sins for me. Wherefore then call you this an eating? Thy body eateth when thou appliest the meat to thy mouth. If then the eating of the body be no other thing but the applying of the meat to the mouth; the eating of the soul is no other thing but the applying of the nourishment to the soul. Then ye see what is meant by the eating and drinking of the soul: no other thing but the applying of Christ to my soul, and the applying of his death and passion to my soul; and this is only done by faith: therefore he that lacked faith cannot eat Christ. Thus far for the eating and drinking of the soul, which are Sacramental speeches.

There remaineth now of all these great things, & of all this doctrine which hath been taught, but this one lesson: That thou learn to apply Christ rightly to thy soul. Thou art a great Divine, if thou hast learned this well: for in the right application of Christ to the sick soul, to the wounded conscience, and diseased heart, here begins the fountain of all our felicity, and the well-spring of all our joy. And I will tell you what this application worketh: Observe what the presence of thy soul within thee (suppose thou want Christ in thy soul) doth to this earthly body, to this lump of clay; as by the presence of the soul, it liveth, it moveth, it feeleth: as the soul giveth to the body, life, moving, and senses: that same very thing doth Christ unto thy soul. Hast thou once laid hold of, and applied him to thee? As the soul quickens thy body, so he quickens thy soul; not with an earthly or temporal life, but with the life which he liveth in heaven: he makes thee to live that same life, which the Angels live in heaven: he maketh thee to move not with worldly motions, but with heavenly, spiritual and celestial motions. Again, he inspires in thee not outward senses, but heavenly senses; he worketh in thee, a spiritual feeling, that in thine own heart and conscience, thou mayst find the effect of this word. So by the conjunction of Christ with my soul, get a thousand times greater benefits, then the body doth by the soul: for the body by the presence of the soul getteth only an earthly and temporal life, subject to continual misery; but by the presence of Christ in my soul I see a blessed life, l feel a blessed life: and that same life takes daily more and more increase in me. Then the ground of all our perfection and blessedness, standeth in this conjunction: & suppose thou mightest live Methushelaes years, and wert ever seeking; yet if in the last hour, thou get this conjunction thou must think thy travel well bestowed; thou hast gotten enough: for if we have obtained Christ, we have gotten all with him. Then the applying of Christ to my soul, is the fountain of all my joy & felicity. Now let us see how we get this conjunction. This is a spiritual conjunction, a conjunction hard and difficult to be purchased, obtained & gotten of us. How then is this conjunction brought about? which are the means of this conjunction on God’s part? and which are the means on our part, to get Christ, to put Christ in our souls, and to make Christ one with us? There is one means on God’s part, that helpeth us unto Christ, and there is another on our part. On God’s part, there is the holy Spirit, which offereth the body and blood of Christ to us: and on our part, there must be a means, or else though he offer, we will not receive. Therefore of necessity there must be faith in our souls, to receive that which the holy Spirit offers, to receive that heavenly food of the body and blood of Christ which the holy Spirit offers. Then faith and the holy Spirit are the two means of this spiritual, and heavenly conjunction. By these two means, by faith and by the holy Spirit, I get the body of Christ, the body of Christ is mine, and he is given to my soul. Now here comes in the question; How canst thou say that the body of Christ is given or delivered to thee, seeing the body of Christ is sitting at the right hand of God the Father? and look how great distance is betwixt heaven 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 given to you? The Papists understand not this; and therefore they imagine a gross and carnal conjunction. Except the Spirit of God reveal these things, they cannot be understood. The Spirit of God must illuminate our minds, and be planted in all our hearts before we can come to the understanding of this. Then wouldest thou understanding of this. Then wouldest thou understand how Christ is given thee? This ground is true, that the body of Christ is at the right hand of the Father; the blood 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 heaven and earth, yet Christ’s body is given to me, because I have a title to his body given to me: the right and title which is given to me of his body and blood, makes me to possess his body and blood. The distance of the place, hurteth not my title nor my right: for if any of you have a piece of Land lying in the farthest part of England, if ye have 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 have to Christ. But though he be sitting at the right hand of the Father, yet the title and right that I have 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 heavens: but he is mine because I have a sure title and right to him, and having a sure title and just right to him, the distance of place, how far soever it be, can no ways hurt my title nor right; but where-ever he be, he is mine, because I have a right and title to him. Yea not only have 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 Seal which confirms my title. Then to come to the point, Christ’s body is sitting at the right hand of the Father, and yet he is mine, and is delivered to me, because I have right to his body, be it, where it will: he was borne for me, given to me, and delivered to me. So distance of place hurts not the surety of my title, as propinquity of place helps not the surety of the same. Though Christ would bow the heavens, and touch thee with his body as he did Judas, yet this could not help thee; for if thou hast not a title to him, thou darest not call him thine. So it is not the nearness nor proximity of place that maketh Christ mine: It is only the right that I have to him: I have right to him only by faith: So by faith only Christ is made mine. But they think they have gotten a great vantage of us, if we be so far from Christ as the heaven is from the earth; but this shall be answered by God’s grace. I have a title to his body, his body is distant from my body, yet his body is not distant from me, that is, from my soul; I say his body and my soul are conjoined. It is a strange ladder that will reach from the earth to the heavens, yet let me tell you, there is a cord that extendeth from the earth to the heavens; and coupleth me and Christ together, and this is only true faith: By true faith, Christ, though he be in the heavens, is coupled and conjoined with me who am here on earth. I will show you this by a similitude. Is not the body of the Sun in the firmament? It is impossible for you to touch the body of the Sun, yet the body of the Sun and ye are conjoined, How? By those beams that shine on you, by that light that shineth upon you: Why may not the body of Christ then though it be in the heavens, be conjoined with me that am on earth, namely, by the beams, by the light and gladness that floweth from his body? My body and Christ’s body are conjoined by the virtue and power flowing from his body: which virtue and power quickeneth my dead soul, maketh me to live the life of Christ, to begin to die to myself: and ever the more I die to myself, the more I live to Christ. This conjunction now is the ground, as I told you, of all our felicity and happiness, and I have made it clear to you at this time so far as God hath given me insight. Always ye see this conjunction is brought to pass by two special means; by the holy Spirit & by faith: If there be no other means but these two, what needest thou a carnal or a visible conjunction? Faith is invisible, and the Spirit is invisible, therefore thou canst not see it, nor take it up with the eye of thy body: The power of the holy Spirit is so subtle, secret and invisible, that thou canst not perceive it nor take it up with the eye of the body, and it will work great effects in thy soul or ever thou perceivest his working. In respect therefore that the means of this conjunction are so subtle, secret, and spiritual, why thinkest thou to get a sight of this conjunction with the eye of thy body? why imaginest thou such a carnal conjunction as this, which would do thee no good if thou hadst it? Knowest thou not that the Spirit that coupleth us and Christ is infinite? so that it is as easy for the Spirit to couple us and Christ, how far distant soever we be, as it is easy for our souls to couple our head and the feet of our bodies though they be distant. Then seeing this conjunction is the ground and fountain of all our happiness: and seeing this ground of happiness is so subtill and so spiritual, what is your part? Remove all your outward senses, remove all your natural motions, remove your natural discourses and your natural reason, and follow the sight and information of the Spirit of God: Crave that it would please him to illuminate your understanding, that by the light of his Spirit ye may see clearly the spiritual conjunction. Except the eye of the Spirit be given you to perceive this spiritual conjunction, it is not possible that ye can get any insight in it. But if the Lord of his mercy will bestow some measure of his holy Spirit upon you; out of question ye shall soon come to the understanding of it, and ye shall think the time happy that ever ye heard this word. Except ye have some part of this Spirit, it is not possible that ye can be spiritual. That which is borne of flesh and blood will remain flesh and blood, except the Spirit come in and make it spiritual.

Therefore ye must be borne again of the Spirit, ye must be borne in the body of Christ, his Spirit must quicken you. This is called the quickening and living Spirit of Christ by John. And so soon as the Spirit cometh, what doth it? It chaseth away darkness out of the understanding: whereas before I knew not God, now I see him, not only generally that 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 mind: and what doth it there? Those things whereon I bestowed the affections of my heart and employed the love of my soul, are by the working of the holy Spirit made gall to me, he maketh them venom to me, and to be as deadly hated of me as poison: He worketh such an inward disposition in my soul, that he maketh me to turn and fly from those things whereon I employed my love before, and to employ it upon God. This is a great perfection. Always in some measure he maketh me to love God better then any other thing: He changeth the affections and inclinations of my soul, he changeth the faculties and qualities of my soul: And though our hearts and minds be made new, yet the substance of them is not changed, but only 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. This secret conjunction is brought to pass by faith and by the holy Spirit: by faith we lay hold on the body and blood of Christ: And though we be as far distant as heaven and earth are, the Spirit serveth us as a ladder to conjoin us with Christ: As the ladder of Jacob which reached from the ground to the heaven, to the self-same use serveth the Spirit of God to conjoin the body of Christ with my soul. Then observe the whole in a word: What maketh you to have any right or title to Christ? Nothing but the Spirit: nothing but faith. What should be your study then? Seek by all means possible to get faith: that as Peter, Acts 15:9. saith, your hearts and consciences may be sanctified by faith. And if you endeavor not as well to get faith in your hearts as in your minds, your faith availeth not. What availeth the faith that fleeteth in the fantasy, 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 faith availeth not. Then strive 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 receiving of the Sacrament. Then be diligent in these exercises, and be diligent in prayer: Praying in the holy Ghost, that he would nourish your souls inwardly with the body and blood of Christ: That he would increase faith in your hearts and minds, and make it to grow up more and more daily, until you come to the full fruition of that blessed immortality: Unto the which the Lord of his mercy bring us; and that for the righteous merits of Christ Jesus: To whom with the Father and the holy Ghost, be all honor, praise and glory, both now and ever: Amen.