THere is nothing in this world , nor out of this world , more to be wished of euery one of you , more to be craued , and sought , of euery one of you , then to bee conioyned with Christ Iesus , then once to be made one , with the God of glory , Christ Iesus . This heauenly , and celestiall coniunction , is purchased and brought about , by two speciall meanes ; It is brought about , by meanes of the word and preaching of the Gospell : and it is brought about , by the meanes of the Sacraments , and ministration thereof . The word leadeth vs to Christ , by the eare ; the Sacraments , lead vs to Christ , by the eye : Two senses , of all the rest , which God hath chosen , as most meet for this purpose , to instruct vs , and bring vs vnto Christ . For that doctrine must be most effectuall , & mouing , that wakeneth and stirreth vp most of the outward senses : that doctrine , that wakeneth not onely the eare , but the eye , the taste , the feeling , and all the rest of the outward senses , must moue the heart most , must be most effectuall , and pearcing in the soule . But so it is , that this doctrine of the Sacraments , moues , stirres vp , and wakens most of the outward senses , therfore it must bee ( if wee come well prepared vnto it ) most effectuall to stirre vp the inward senses of the dull heart . But there is a thing , that yee must euer remember ; there is no doctrine , neither of the simple word , nor yet of the Sacraments , if Christ abstract his holy spirit , that is able to moue : therefore , when euer yee come to heare the doctrine , whether it be of the Sacraments , or of the simple word , craue of God , that hee would be present by his holy spirit , or otherwise all the doctrine in the earth will not awaile you . Alwaies , this doctrine of the Sacraments , stirres vp , and wakens most of the outward senses , and therefore there is no question , but it is an effectuall , and potent instrument , to waken , prepare , and stirre vp our hearts .

Then to let you see what the word Sacrament meaneth : The diuerse taking of the word Sacrament . and to remoue the ambiguitie of it , it is certaine , and out of all question , that the Latine Diuines , who were most ancient , did interpret the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the word Sacrament ; and they vsed the Greeke word , not onely to signifie the whole action of the Supper of the Lord , and the whole action of Baptisme : but they vsed the word Mystery , to signifie whatsoeuer is darke , and bid in it selfe , and not frequented in the common vse of men : as after this manner , the Apostle calleth the vocation of the Gentiles a mysterie . Ephes 3.9 . Ephes. 5.32 . This coniunction which is begun heere betwixt vs and Christ , is called a Mysterie ; and the Latine Interpreters , call it a Sacrament : and to be short , ye will not finde in the booke of God a word more frequent , then the word Mysterie . But as for the word Sacrament , wherby they interpret the Greeke word , we finde not this word by the same Diuines to be taken so largely ; neither is it taken so largely in any part of the booke of God . Alwayes the word Sacrament , is very ambiguous in it selfe , and there ariseth about the ambiguitie of this word many controuersies , 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 , Signes , and Seales ; all this digladiation , strife and contention , appearingly had not fallen out : but where men will be wiser then God , and giue names to things without warrant from God , vpon the wit of man , which is but meere folly , all this stirre falleth out . Well then , to come vnto the purpose ; The ancient Diuines tooke the word Sacrament , as we may perceiue , in a fourefold manner : Sometime they tooke it for the whole action ; that is , the whole ministery of the Elements : sometime , they tooke it not for the whole action , but for the outward things , that are vsed in the action of Baptisme , and of the Supper , as they tooke it , for the water , and sprinkling of it ; for the Bread and Wine breaking , distributing , and eating thereof . Thirdly againe , they tooke it not for the whole outward things , that are vsed in the action , but onely for the materiall , and earthly things , the Elements : as , for Bread and Wine in the Supper , and water in Baptisme . And after this sort , saith Augustine , the wicked eate the body of our Lord , concerning the Sacrament onely , that is , concerning the Elements onely . Last of all they tooke it not only for the Elements , but for the things signified by the Elements . And after this manner , Irenaeus saith , that a Sacrament standeth of two things : the one , earthly ; the other , heauenly . The ancient Diuines then , taking the word after these sorts , no question , all these waies they tooke it rightly .

But leauing the ambiguitie of the word , I take the word Sacrament , as it is taken , and vsed this day in the Church of GOD , for a holy Signe and Seale that is annexed to the preached word of God , to seale vp and confirme the truth contained in the same word : so that I call not the seale , separated from the word a Sacrament . For , as there can not bee a seale , but that which is the seale of an euidence , and if the seale be separated from the euidence , it is not a seale , but looke what it is by nature , it is no more : So there cannot bee a Sacrament , except it bee annexed to the euidence of the word ; but looke what the Sacrament was by nature , it is no more . Was it a common peece of bread ? it remaines common bread , except it be ioyned to the euidence of the word . Therefore the word onelie cannot be a Sacrament , nor the element onely , cannot be a Sacrament ; but the word and element coniunctly , must make a Sacrament . And so Augustine said well , Let the word come to the element , and so yee shall haue a Sacrament . So then , the word must come to the element : that is , the word preached distinctly , and all the parts of it opened vp , must goe before the hanging to of the sacrament ; and the Sacrament as a seale must follow , and so be receiued accordingly .

Then I call a Sacrament , the word and seale coniunctly , the one hung to the other . It is without all controuersie , and there is no doubt in it , that all Sacraments are signes : Now if a Sacrament be a signe , as the signe is in a relation , in that Category , for so wee must speake it : so the Sacrament must be placed in that same Category of relation . Now euery relation againe must stand of force betwixt two things ; for one thing cannot bee the correlatiue of it selfe : but in a lawfull relation , of force there must be two things , which two , haue euer a mutuall respect the one to the other : therfore , in euery Sacrament that hath a relation , there must be two things , which two haue euer a mutual respect the one to the other .

Take away one of these two things from the Sacrament , ye lose the relation ; & losing the relation , ye lose the Sacrament . Confound any of these two with the other , make either a confusion or permixtion of them , ye lose the relation : and losing the relation , ye lose the Sacrament . Turne ouer the one into the other , so that the substance of the one , starts vp , and vanisheth in the other ; yee lose the relation , and so yee lose the Sacrament . Then as in euery Sacrament there is a relation ; so to keepe the relation , yee must euer keepe two things seuerally in the Sacrament .

Now , The heads to be entreated in this Sermon . for the better vnderstanding & consideration of these two diuerse things , which are relatiue to others , wee shall keepe this order by Gods grace . First , I will let you see what is meant by a signe in the Sacrament . Next , I wil let you vnderstand , what is meant by the thing signified . Thirdly , how they two are coupled ; by what power and vertue they are conioyned ; & from whence this power and vertue floweth . Fourthly , and last of all , I will let you vnderstand , whether one and the selfe same instrument , giues the signe , and the thing signified , or not ; whether they be giuen in one action , or two ; whether they be offred to one instrument , or two ; or if they be giuen after one manner , or two , to both the instruments . Marke these diuersities ; the diuerse manner of the receiuing , the diuersitie of the Instruments , and the diuersitie of the giuers : and yee shall finde little difficultie in the Sacrament .

Now , to beginne at the signes , seeing all Sacraments are signes , The signes in the Sacrament . what call wee the signes in the Sacrament ? I call the signes in the Sacrament , whatsoeuer I perceiue , and take vp by my outward senses , by mine eye especially . Now ye see in this Sacrament , there are two sorts of things subiect to the outward senses , & to the eye especially : yee see the Elements of Bread and Wine are subiect to mine eye ; therfore they must be signes . Yee see againe , that the rites and ceremonies , whereby these Elements are distributed , broken , and giuen , are subiect to mine eye also : Then I must make two sorts of signes ; one sort of the Bread and the Wine , and we call them Elementall : another sort of the rites & ceremonies , whereby these are distributed , broken , and giuen , and wee call them ceremoniall . Be not deceiued with the word Ceremonie ; thinke not , that I call the breaking of the Bread , the eating of the Bread , and drinking of the Wine , Ceremonies : thinke not that they are vaine , as yee vse that word Ceremonie for a vaine thing , which hath no grace , nor profit , following after it . No , although I call them Ceremonies , there is neuer a Ceremonie which Christ instituted in this Supper , but it is as essentiall , as the Bread and Wine are , and yee cannot leaue one iot of them , except yee peruert the whole institution : for what euer Christ commaunded to be done , what euer he spake , or did , in that whole action , it is essentiall , and must be done ; and yee cannot leaue one iot thereof , but yee will peruert the whole action .

The reason , wherefore I call them signes , Why they are called signes . is this : I call them not signes by that reason that men commonly call them signes , because they signifie onely ; as the Bread signifies the body of Christ , & the Wine signifies the bloud of Christ : I call them not signes because they represent onely ; but I call them signes , because they haue the body and bloud of Christ conioyned with them . Yea , so truly is the body of Christ conioyned with that Bread , and the bloud of Christ conioyned with that Wine , that as soone as thou receiuest that Bread in thy mouth ( if thou be a faithful man or woman ) so soone receiuest thou the bodie of Christ in thy soule , and that by faith : and as soone as thou receiuest that Wine in thy mouth , so soone thou receiuest the bloud of Christ in thy soule , and that by faith : In respect of this exhibition chiefely , that they are instruments to deliuer , and exhibite the things that they signifie , and not in respect onely of their representation , are they called signes . For if they did nothing but represent , or signifie a thing absent ; then any picture , or dead Image should be a Sacrament : for there is no picture , as the picture of the King , but at the sight of the picture , the King will come in your minde , and it will signifie vnto you , that , that is the Kings picture : So , if the signe of the Sacrament did no further , all pictures should bee Sacraments : but in respect the Sacrament exhibites , and deliuers the thing that it signifieth , to the soule and hart , so soone as the signe is deliuered to the mouth , for this cause especially , it is called a signe . There is no picture of the King , that will deliuer the King vnto you ; there is no other Image , that will exhibite the thing , wherof it is the Image : therefore there is no Image can be a Sacrament . Then , in respect the Lord hath appointed the Sacraments , as hands to deliuer , and exhibite the thing signified , for this deliuery , and exhibition chiefely , they are called signes . As the word of the Gospel , is a mighty & potent instrument to our euerlasting saluation : so the Sacrament is a potent instrument , appointed by GOD , to deliuer vs to Christ Iesus , to our euerlasting saluation . For this spirituall meat , is dressed , and giuen vp to vs in spirituall dishes : that is , in the ministery of the word , and in the ministery of the Sacraments . And suppose this ministery be externall , yet the Lord is said to deliuer spirituall , and heauenlie things , by these externall things . Why ? Because hee hath appointed them as instruments , whereby he will deliuer his owne Sonne vnto vs . For this is certain , that none hath power to deliuer Christ Iesus vnto vs , except God , and his holy spirit : and therefore , to speake properly , there is none can deliuer Christ , but God by his owne spirit : hee is deliuered by the ministery of the holy Spirit ; it is the holy Spirit , that seales him vp in our harts , and confirmes vs more and more in him : as the Apostle giues him this stile , 2. Cor. 1.22 .

To speak properly , there is none hath power to deliuer Christ , but GOD the Father , or himselfe . There is none hath power to deliuer the Mediator , but his owne spirit : yet it hath pleased GOD , to vse some instruments and means , wherby hee will deliuer Christ Iesus vnto vs . The meanes are these ; the ministery of the word , and the ministery of the Sacraments ; and in respect he vseth these as meanes , to deliuer Christ , they are said to deliuer him . But heere yee haue to distinguish , between the principall efficient deliuerer , and the instrumentall efficient ; which is , the word , and the Sacraments : keeping this distinction , both these are true ; GOD by his word , and GOD by his spirit , deliuereth Christ Iesus vnto you . Then I say , I cal them signes , because God hath made them potent instruments , to deliuer that same thing which they signifie .

Now I goe to the thing signified , and I call the thing signified by the signes in the Sacrament , What is the thing signified in the Sacrament . that , which Irenaeus , that old Writer , calleth , the heauenly & spirituall thing : to wit , whole Christ , with his whole gifts , benefites , and graces , applyed , & giuen to my soule . Then I call not the thing signified , by the signes of Bread and Wine ; the benefits of Christ , the graces of Christ , or the vertue that floweth out of Christ onely : but I call the thing signified , together with the benefites , and vertues flowing from him , the very substance of Christ himselfe , from which this vertue dooth flowe . The substance , with the vertues , gifts , and graces , that flowe from the substance , is the thing signified heere . As for the vertue and graces that flow from Christ , it is not possible that thou canst be partaker of the vertue that floweth from his substance , except thou be first partaker of the substance it selfe . For how is it possible , that I can be partaker of the iuyce that floweth out of any substance , except I be partaker of the substance it selfe first ?

Is it possible that my stomach can bee refreshed with that meat , the substance whereof came neuer in my mouth ? Is it possible my drouth can be slackned with that drinke , that passed neuer downe my throat ? Is it possible , that I can sucke any vertue out of anie thing , except I gette the substance first ? So it is impossible , that I can get the iuyce & vertue , that floweth out of Christ , except I get the substance , that is himselfe , first . So I call not the thing signified , the grace , & vertue that floweth from Christ onelie ; nor Christ himselfe , and his substance , without his vertue & graces onely ; but ioyntly , 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 signes in the Sacrament : for why ? if no more be signified by the Bread , but the flesh , and body of Christ onely , and no more be signified by the Wine , but the bloud of Christ onely , thou canst not say , that the body of Christ , is Christ ; it is but a part of Christ : thou canst not say , that the blood of Christ , is whole Christ ; it is but a part of him : and a peece of thy Sauiour , saued thee not ; a part of thy Sauiour , wrought not the worke of thy saluation : and so suppose thou get a peece of him in the Sacrament , that part will doe thee no good .

To the end therefore , that this Sacrament may nourish thee to life euerlasting , thou must get in it thy whole Sauiour , whole Christ , God , and man , with his whole graces , and benefites , without separation of his substance , from his graces , or of the one nature , from the other . And how get I him ? Not by my mouth . It is a vaine thing to think , that wee will get God by our mouth : but we get him by faith . As hee is a spirit , so I eate him by faith ; and belieue in my soule , not by the teeth of my mouth : that is a vaine thing . Be it , that thou mightest eate the flesh of Christ with thy teeth , this were a cruel maner of doing ; yet thou maist not eate the God-head with thy teeth : this is a gross fashion of speaking . Then if euer yee 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 onely : therefore come with a faithfull hart .

O , but yee will aske mee ( and by appearance , the definition layd downe of the thing signified , giues a ground to it ) If the flesh of Christ , Question . and the bloud of Christ , bee a part of the thing signified , how can I call his flesh a spirituall thing ; and Christ , in respect of his flesh , a heauenly thing ? Yee will not say , that the substance of Christes flesh is spirituall , or that the substance of his bloud , is spirituall ; wherefore then call ye it an heauenly , and spiritual thing ? I wil tell you . The flesh of Christ , is called a spirituall thing , and Christ is called spirituall , in respect of his flesh : not , that his flesh is become a spirit ; or that the substance of his flesh , is become spirituall . No , it remaineth true flesh , and the substance of it , is one , as it was in the wombe of the Virgin . His flesh is not called spirituall , in respect it is glorified in the heauens , at the right hand of the Father ; be not deceiued with that : for suppose it be glorified , yet it remaineth true flesh , that same verie flesh which hee tooke out of the wombe of the blessed Virgine . Neither is it spirituall , because thou seest it not in the Supper ; if thou wert where it is , Answere . thou mightest see it : But it is called spirituall , in respect of the spirituall ends wherunto it serues to my body & soule , because the flesh & bloud of Christ , serueth to nourish me , not to a temporall , but to a spirituall , & heauenly life . Now , in respect this flesh is a spiritual foode , seruing me to a spirituall life , for this cause it is called a spirituall thing : if it nourish mee , as the flesh of beasts doth , but to a temporall life , it should be called but a temporall thing : but in respect it nourisheth my soule , not to an earthly and temporall life , but to an heauenly , celestiall , and spirituall end ; In respect of this end , the flesh of Christ , and Christ in respect of his flesh , is called the spirituall thing in the Sacrament . It is called also the spiritual thing in the Sacrament , in respect of the spirituall instrument , whereby it is receiued . The instrument whereby the flesh of Christ is receiued , is not a corporall instrument ; is not the teeth , and mouth of the body ; but it is spirituall ; it is the mouth of the soule , which is faith : and in respect the instrument is spirituall , therefore Christ , who is receiued , is also called spirituall . In respect also , that the manner of receiuing , is a heauenly , spirituall , and internall manner ; not a naturall , nor externall manner : in respect that the flesh of Christ , which is giuen in the Sacrament , is receiued by a spiritual , & secret maner , which is not seene to the eyes of men ; In all these respects , I call Christ Iesus the heauenly and spirituall thing , which is signified by the signes in the Sacrament .