THE MYSTERY OF THE LORDS SUPPER.  
CLEARLY MANIFESTED IN FIVE SERMONS; Two of Preparation, and Three of the Sacrament itself.  
BY A REVEREND AND Faithful Preacher of God's word.  JOHN 6.54.63. 
Whosoever eateth my flesh, and drinketh my blood, hath eternal life, and I will raise him up at the last day.  
It is the Spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you are spirit and life.  
AT LONDON Imprinted for Thomas man.. 1614   

THE PRINTER TO THE READER.  
I Present here unto thy view (good reader) a learned and godly treatise, wherein the Doctrine of the Lords supper is both plainly and fully handled. A work which heretofore hath been in divers men's hands, yet not without some inconvenience; for being at first borne in another soil than our own, it was written in a language (though but the same, with ours in substance) yet by reason of the peculiar dialect or propriety so often varying, and more than sufficient to make them that are not thoroughly acquainted with the difference, to mistake even things that to our understanding are much more familiar than the holy mysteries of our salvation. The consideration of which incommodity did move a worthy and truly religious Gentleman M. S. Michael, to take the pains to peruse and polished so good a work to the end to publish it, that so it might be profitable to all: But having scarce finished and prepared it for the press, it pleased God to take him to himself, before he could see a final end of this, and many other his religious and honest endeavours, yet lest the Church should have lost so precious a jewel (his zeal of good doing continuing unto the end) he committed the execution of this so godly a desire, to the special care of one of his good and trusty friends, who being faithful in the trust committed unto him is a principal means that now it cometh safely to thy hands; receive it therefore and esteem it (as the most godly and judicious have ever done) the best and most profitable treatise that ever hath been published of this subject, and cease not to thank God for raising up so many means to procure thy good, whose sole end in all their labours is God's glory, and the furthering of thy true happiness. Farewell.  
Thine in Christ jesus, F. B.   

The first Sermon upon the Sacraments in general.  1. Corin. 11.23. 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, etc. 
THere is nothing in this world, nor out of this 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 and 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, & moving, that wakeneth and stirreth up most of 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, moves, stirs up, and wakens most of 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, when ever 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 awaile you. Always, this doctrine of the Sacraments, stirs up, and wakens most of the outward senses, and therefore there is no question, 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: 
The diverse taking of the word Sacrament.  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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 bid 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. 
Ephes 3.9. Ephes. 5.32.  This conjunction which is begun here betwixt us and Christ, is called a Mystery; and the Latin Interpreters, call it a Sacrament: and to be short, ye will not find in the 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 ariseth 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 than 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 and Seal that is annexed to the preached word of God, to seal up and confirm the truth contained in the same word: so that I call not the seal, separated from the word a Sacrament. For, as there can not 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 sacrament; 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; & 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, 
The heads to be entreated in this Sermon.  for the better understanding & consideration of these two diverse things, which are relative to others, we shall keep this order by God's grace. First, I will let you see what is meant by a sign in the Sacrament. Next, I will let you understand, what is meant by the thing signified. Thirdly, how they two are coupled; by what power and virtue they are conjoined; & from whence this power and virtue floweth. Fourthly, and last of all, I will let you understand, whether one and the self same instrument, gives 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, and 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, 
The signs in the Sacrament.  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, & 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, and given, are subject to mine eye also: Then I must make two sorts of signs; one sort of the Bread and the Wine, and we call them Elemental: another sort of the rites & 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 the 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 jot of them, except ye pervert the whole institution: for what ever Christ commanded to be done, what ever he spoke, or did, in that whole action, it is essential, and must be done; and ye cannot leave one jot thereof, but ye will pervert the whole action.  
The reason, wherefore I call them signs, 
Why they are called 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 and 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 King's picture: So, if the sign of the Sacrament did no further, all pictures should be Sacraments: but in respect 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 & 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, and confirms us more and more in him: as the Apostle gives 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, and the instrumental efficient; which is, the word, and the Sacraments: keeping this distinction, both these are true; GOD by his word, and GOD by his spirit, delivereth Christ jesus unto you. Then I say, I call them signs, because God hath made them potent instruments, to deliver that same thing which they signify.  
Now I go to the thing signified, and I call the thing signified by the signs in the Sacrament, 
What is the thing signified in the Sacrament.  that, which Irenaeus, that old Writer, calleth, the heavenly & spiritual thing: to wit, whole Christ, with his whole gifts, benefits, and graces, applied, & 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 came never in my mouth? Is it possible my drought can be slackened with that drink, that passed never down my throat? Is it possible, that I can suck any virtue out of any thing, except I get the substance first? So it is impossible, that I can get the juice & virtue, that floweth out of Christ, except I get the substance, that is himself, first. So I call not the thing signified, the grace, & virtue that floweth from Christ only; nor Christ himself, and his substance, without his virtue & 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 Saviour, saved thee not; a part of thy Saviour, 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 Saviour, 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 believe 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 mayst not eat the Godhead 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, gives a ground to it) If the flesh of Christ, Question. 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 an 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, Answer. thou mightest see it: But it is called spiritual, in respect of the spiritual ends whereunto it serves to my body & soul, because the flesh & blood of Christ, serveth to nourish me, not to a temporal, but to a spiritual, & 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 a heavenly, spiritual, and 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, & 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, 
The thing signified, must be applied.  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 Apothecary's 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: & 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 an 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 holy Table, except in some measure he be prepared.  
Some will be prepared in a greater measure than 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, & 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 his sins; to get the gift of repentance, that more, & 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 than 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 ill: 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, & 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 overgreat: 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 lose; 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 protestation 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 rests to be told you, how the sign is delivered, and how the thing signified is delivered, and how both are received, as well 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, 
How the sign & the thing signified, are joined together.  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; & 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, & 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, and you will crave, rather conscience, than knowledge: yea, if they had the quarter of the 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, & 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 not 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, & 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, and 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, than the nature of it will suffer; therefore, there cannot be here any other sort of conjunction, than 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, & divine mystery. In respect then, that a Sacrament is a mystery, it followeth, that a mystical secret, and spiritual conjunction, agreeth well with the nature of the Sacrament.  
As the conjunction between us, and Christ, is full of mystery, as the Apostle lets you see, Ephe. 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 an heavenly eye; that as he hath an eye in his head, to see corporal things: so he must have in his mind & 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, & 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 in 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, 
This conjunction is made clear, by the conjunction betwixt the word, & the thing signisied thereby.  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 the thing signified, cometh into your mind; no doubt, because there is a conjunction between the word, and the thing signified: So every one 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 into 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 every thing signified, were as present unto your eye, as the word is to your 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 to understand it: ever observe, What conjunction is between the simple word, and the thing signified by the word; the same kind of conjunction, is between the Sacrament, and 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 conveys 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, and the thing signified; which ariseth from a likeness, and proportion betwixt them two: for if there were no proportion, & 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 & temporal; the flesh of Christ signified by the bread, is as able to nourish both body & 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 & 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 the conjunction, standeth in a joint offering, and in a joint receiving: and this I call a concurrence. Then, would you know what manner of conjunction is between the sign, & 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, & 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 & disdain, as we do this day: for we by following and preferring of our pleasures, to Christ & 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 incontinent we choke him so, either with the lusts of the flesh, or with the cares of this world, that he is compelled to departed. And if Christ be not both devoured, and digested, he can do us no good: and 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 Fathers were plunged, and drowned, & which men in some parts, go about to erect now: yet as the manners of this Country, and the behaviour 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, & 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, & draw it home again, to employ it, where thou shouldest, on Christ jesus? Then, let every one 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, & the last lesson, to shake off your lusts & 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, & 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 for ever. Therefore there are not many, that have renounced themselves; and examine thine heart when thou wilt, if there be any thing in the world, that thou lovest better than Christ: If thou be not content to leave father and mother, to leave wife & 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 than 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 I doll 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 them with sins, and 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 overbusy 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 insight, 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: & 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 & 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, & to submit us unto the obedience of Christ. Thus far concerning the conjunction.  
Now, seeing that the sign, 
How the sign, & the thing signified, are given & received. Considerations thereof.  & the thing signified, are diverse, it resteth to be considered, how the sign is delivered, and how the thing signified is delivered; and after what manner they are received. And therefore concerning this, ye have these things to mark. First, to consider, whether the sign, and the thing signified, be delivered unto you, by one man, or not. Secondly, to consider, whether the sign, and the thing signified, be delivered unto you, in in one action, or not. Thirdly, whether both these things be given, by one instrument, or not. And four, ye are to consider, whether the sign, & the thing signified, be offered, & received, after one manner, or not. Now, after that ye have considered all these, in the end, ye shall find, that the sign, & 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, & given by one instrument. And four, 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 offerers and givers: mark the diversity of the actions: mark, thirdly, the diversity of the instruments: and four, 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, & the thing signified by the sign, are not both given by one; and this ye see plainly. For, as for the sign, that Bread, & 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 an 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 ministery 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 ministery of an Angel, but only the ministery of an earthly man. And as for the dispensation of his own body, and blood, he will not give it, either to heavenly creature, or earthly man; but he keepeth this ministery 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, and blood, no question, this man should have power to cleanse the heart and 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 ministery of the 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 ministery, yea, suppose it were the ministery of an Angel, and suppose Christ were present in the flesh, to minister unto you these outward things, except he conjoin the inward ministery of his spirit therewith, it avails nothing: it may well be as a process against you, against 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 offerers; the Minister offers the sign, Christ jesus offers himself, the thing signified. The three persons, one GOD, offers the Mediator, or the Mediator offers himself, and that by the power, and virtue of his own Spirit.  
As there are two offerers, 
The sign, & the thing signified, are offered in two actions, by two instruments, & after two manners.  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 singified, 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, neither in the word, nor 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, not mouth, to receive Christ, but faith only. As Christ, who is the thing signified, is received by the hand, & mouth of faith: so the sign, which signifieth Christ, is received by our own natural mouth, & 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, & natural manner: for, thou must take the Bread, & 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, & 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 to thee, and in giving thee juice of his own body, after a spiritual, and an invisible manner. So keep this distinction, and ye may assure yourselves, that by faith, Christ is as well occupied towards your souls, to nourish them, 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 an 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 unto the Elements) it resteth that we speak somewhat concerning the word, 
Of the other part of the Sacrament which is the word.  which I call the other part of the Sacrament. I mean & understand by the word, whereunto the clements 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, and every one 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 quickening 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 chief 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 thine own damnation. And if thou bringest a heart void of faith, thou comest unto thine own damnation. So, let every one that cometh unto the Sacrament, bring with him a heart minding to do better; that is, to obey, & 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 dost, 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 & seals should be annexed to the word? wherefore are they annexed, seeing we get no more in the Sacrament, than 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, than we get in the word: for what more wouldst 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 new thing wouldst 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? Answer. 1 Not to get thee any new thing: I say it is appointed, to get thee that same thing better, 
By the Sacrament, we possess Christ more fully then by the simple word.  than thou hadst it in the word. The Sacrament is appointed, that we may take better hold of Christ, than we could in the simple word; that we may possess Christ in our hearts, and minds, more fully, and largely, than we did before in the simple word. That Christ might have a larger space, to make residence in our narrow hearts, than 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 the 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: 
They serve to confirm the truth contained 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 Sacraments assure 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 than 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 hearts as ready as your mouth, think not that any thing 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 and 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. 
Exhortation.  Therefore your whole endeavour 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 Sacraments 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 labour 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, & sever yourselves from every thing, 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, & 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 ourselves; 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; & 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; 
Faults with pervert the Sacrament.  and how we are defrauded of the fruit, and effect thereof. Two sorts of faults pervert the Sacrament, and defraud us of the profit, and use thereof: and 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, and 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 baptise 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 baptised 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, & 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, & 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 faults 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 L. 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 & effect thereof; therefore every one, who goeth to that 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 unto thy condemnation, & 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; 
Conclusion with an exhortation.  but because the time is passed (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 so 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 of 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, & 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, & 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 Lords Table; but let him go with a profession of his own infirmity & 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 Lords Table: and the Lord work this in every one of your hearts, that this ministery 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, & the holy Ghost, be all honour, praise, & glory, both now, and for ever, Amen.   

THE SECOND Sermon, upon the Lord's Supper in particular.  1. Cor. 11.23. 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, etc. 
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 Lords Supper in particular. 
Of the Supper of the Lord 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 Lods Supper, I shall endeavour, 
Heads to be entreated of.  as God shall give me grace, to set down certain things, for the easier understanding of it. And first of all, I will let you see, what names are given unto this Sacrament in the Bible; and I will show you some names, that are given to this Sacrament, by the Ancients. Next, I will let you understand, for what chief ends & respects, this Sacrament was instituted, and appointed by Christ jesus. 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. 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, 
First head general.  we find sundry names given unto the Sacrament of the Lords Supper, in the book of God; and every name carries a special reason with it. 
Of the names given unto this Sacrament, both in the Bible, and by the ancients.  We find this Sacrament, called the body, and blood of Christ. This name is given unto it, no doubt, because it is a heavenly, & spiritual nurture; it contains a nurture 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, & blood of Christ. It is called also the Supper of the Lord, to put a difference betwixt it, & a profane supper: for this is the Lords Supper, a holy supper; not a profane, or common supper: a supper, appointed for the increase of 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 the article of that 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; & 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, beside some others, in the Scriptures of God. The Ancients of the Latin, & of the Greek Churches, gave it sundry names, for sundry respects. They called it, a public action; and 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, and sometimes another. And at the 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 prevatied 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 tolerable any way, it ought not to be suffered. And certainly, if we had eaten, and drunk, as oft the body & 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, and 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, and 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 judgements follow upon the abuse of the receiving of the Sacraments.  
Now, 
Second head general. Of the ends why this Sacrament was instituted.  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, to represent our spiritual nurture, the full and perfect nurture 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. 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. 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 feign flee 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, 
Third head general.  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, & outward things, are the things which are appointed, 
Of the things contained in this Sacrament, outward and inward: wherein sundry heads are entreated.  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, and heavenly, we had not needed a corporal thing: so, if the thing signified, had been as we are, corporal, earthly, and visible, we had not needed a sign, to lead us to consider of it: But because the thing signified, is spiritual, and we are corporal, therefore to bring us unto the sight of these spiritual things, he useth a corporal means, and an outward sign. This is the reason, wherefore 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 Lords 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 fowls are fed, & nourished to that heavenly life, by the image of a corporal nourishment. So in diverse respects, the same thing, that is, Chr. jesus, is signified in Baptism, and is signified in the Lord's Supper. In this Sacrament, the fruits of Christ's death, whereof I spoke, the virtue of his sacrifice, the virtue of his passion, I call not these fruits & virtues only, the thing signified in the Sacrament of the L Supper: but rather I call the thing signified, that substance, & that person, out of the which substance, this virtue, & these fruits do flow, and proceed. I grant, and it is most certain, that by the lawful use, & participation 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, and 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 kill of sin, and the sealing up of our adoption, to life everlasting. The substance out of the which these fruit, 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 Lords Supper, the fruits of that Sacrament, are, the growth o● faith, & the increase in holiness. The thing signified, is, the substance; that is, the body & 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 drought 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 that 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, & 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 these fruits do flow, and proceed.  
Then I say, suppose Christ, 
The thing signified in both the Sacraments, is one: the signs are not one.  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 squall number. For in Baptism, the thing that representeth Christ, is Water. In the Lord's Supper, the things that represent Christ, are Bread, and 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 fit to wash with, then water? so there is nothing meeter to wash the soul, than the blood of Christ. In this Sacrament he hath appointed Bread, and Wine: why? Because there is nothing more meet to nourish the body, than 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, 
Why in Baptism there is but one sign, and in the Lord's Supper two.  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 do●● the turn, and representeth fully the washing of our souls, by the blood of Christ, what need then have we of any other 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 & 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 things to be inquired. First, 
Two questions: What power the bread hath to be a sign in this Sacrament: And how long that power endureth.  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 than any other bread: I will tell you.  
That bread hath a power given unto it by Christ, & by his institution; Answer. 1 by the which institution, it is appointed to signify his body, to represent his body, & to deliver his body. That bread, hath a power flowing from Christ, 
That bread hath that power from Christ's institution.  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. Answer. 2 Now, the second thing is, how long this power continueth with that bread; how long that bread hath this office. 
That power continues during the service of the Table.  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 continues, 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, & the holiness of it, ceaseth. Then this power continueth not for ever, but it continues only, during the time of the action, and service of the Table. Thus far concerning the Elements.  
There is beside the Elements, an other sort of signs in the Sacrament: there is not a ceremony in the Sacrament of the Lords Supper, but is a sign, and hath it own spiritual signification with it: as namely, looking to the breaking of that bread, it representeth unto thee, the breaking of the body, & blood of Christ. Not, that his body, and bones were broken, but that it was broken with dolour, 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, tells 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 of that bread, 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, 
An observation.  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 it own spiritual signification, so that there is not a ceremony in this whole action, that wants it own spiritual signification; consider this, and think with yourselves, at that time especially when ye are at the Lords Table, & in the sight of that action, that look what thou seest the Minister doing outwardly, what ever it be: (Is he breaking that Bread? is he dealing that bread? is he pouring out, and distributing that wine?) 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 spoke the last day, 
How the signs, and the thing signified, are conjoined in the Sacrament.  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; and for the better preparation of your souls, ye have to understand, how that bread, and that wine, which are the signs, are coupled with the body, and blood of Christ, which are signified thereby: What sort of conjunction this is, 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; of 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; & the thing signified, of his nature, hath a relation unto the sign. So then the sign, & 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 that 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, & 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, and 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, & 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; & not only to look to that bread, and that wine, but to take that bread, and that wine: incontinent, as your hand takes 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 fift of the Ephes. calleth that spiritual conjunction, full of an 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 sign, & the thing signified, is received.  and 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, and 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 Lords 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, & 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: 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 manner, 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 this Sacrament.  
Now, what doctrine gather I from this? Of this last point, where I say, that Christ is the thing signified, and 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, 
What kind of receiving Christ, is established in the Sacrament.  but a spiritual receiving: he can not be perceived, nor received, but by faith, and faith is spiritual: Therefore in this Sacrament, I establish only a spiritual taking of Christ; & not a carnal, or fleshly receiving. This is the ground: Now let us see, what inconvenience can follow upon this ground. 
Inconveniences cast in by the Papists, against the spiritual receiving of Christ in the Sacrament.  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 Lords 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, 
First inconvenience: That the Sacrament is superfluous.  than 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 than canst thou wish? What better thing canst thou wish? He is equal with the Father, one in substance with the Father, true GOD, & true man, what more canst thou wish? Then, I say, we get no other thing in the Sacrament, than we had in the word: content thee with this. But suppose it be so; yet the Sacrament is not superfluous. But wouldst thou understand what new thing thou obtainest? what other thing thou gettest? I will tell thee. 
Refutation of the first Inconvenience.  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, than thou hadst by the hearing of the word. That same thing, which thou possessedst, by the hearing of the word, thou dost possess now more largely; it hath larger bounds in thy soul, by the receiving of the Sacrament, than 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 than before; we get the thing which we had, more fully: that is, with a surer apprehension than 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, and to get a faster apprehension of him, by the Sacrament, than 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 than ye did the first time: when ye come unto the Sacrament the third time, yet get no other thing than ye did the first time: and yet no man will say, that the third, and 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, & if it were every day once. So, their first inconvenience avails 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 perceived, but by faith; then, say we, no wicked body can perceive him; he that lacketh faith, cannot perceive him. He that lacketh faith, may perceive that Sacrament, of that bread, and that wine, and may eat of that bread, and drink of that wine; but he that wanteth faith, may not eat & drink of the body & blood of Christ, signified by that bread, & by that wine. So this is the ground: no faithless people can perceive 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: 
Second inconvenience.  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, 
Refutation of the second inconvenience objected, where in are sundry reasons given, why the wicked are counted guilty of the body, and blood of Christ.  and I 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, & 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, and 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, and blood of Christ lesus. 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, & 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 & 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, than 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, & thou shalt be punished accordingly. Much more, if thou come as a swine, or as a dog, to handle the seals of the body, and blood of Christ; much more mayest thou be rockoned 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 out of this place. In Hebr. 6.6. it is said, that Apostates, they that fall away, they 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 Heb. 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, when they might have had it.  
Now, the time remains yet, wherein we may have the body, 
Exhortation.  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 behaviours 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: and 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 judgement, vengeance, & 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, 
Third inconvenience.  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 than 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? 
Refutation of the third inconvenience.  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, & 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, & 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, and 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. 
How the soul is said to eat the body, and drink the blood of Christ.  These speeches would be opened to you, how the soul is said to eat the body, & 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 & 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? what call you the eating of the body? They 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 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 & passion to my soul; and this is only done by faith: therefore he that lacketh 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, 
Observation.  and 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, & the wellspring 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, & 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 & conscience, thou mayst find the effect of this word. So, by the conjunction of Christ with my soul, I get a thousand times greater benefits, than the body doth by the soul: for the body, by the presence of the soul, getteth only an earthly & temporal life, subject to continual misery: but by the presence of Christ in my soul, I see a blessed life, I feel a blessed life: & that same life, takes daily more & more increase in me. Then the ground of all our perfection, & blessedness, standeth in this conjunction: & suppose thou mightest live methushela's years, and wert ever seeking; yet if in the last hour, thou get this conjunction, thou mayst 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, & 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? & which are the means on our part to get Christ, to put Christ in our souls, & to make Christ one with us? There is one means on God's part, that helpeth us unto Christ, & there is another on our part. On God's part, there is the holy spirit, which offereth the body, & blood of Chr. 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 heavenvly food, of the body & blood of Chr. which she holy spirit offers. Then faith, & the holy spirit, are the two means of this spiritual, & heavenly conjunction. By these 2. means, by faith, & by the holy spirit, I get the body of Chr. the body of Chr. is mine, & 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? & 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; & therefore they imagine a gross & 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 wouldst 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, & right to him; & 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 wherever he be, he is mine, because I have a right & 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 Sacrament, 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 makes Christ mine: It is only the right, that I have to him: I have right to him, only by faith: So by faith only, Chr. is made mine. But they think, they have gotten a great vantage of us, if we be so far from Chr. 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; 
Faith is that which couples us and Christ.  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. 
Similitude taken from the sun.  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 the earth, namely, by the beams, by the light, and gladness, that floweth from his body? My body, & 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, and 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 thy 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? know'st thou not, that the spirit, that coupleth us, and Christ, is infinite? so that it is as easy for the spirit, to coupleus 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 & fountain of all our happiness: And seeing this ground of happiness is so subtle, 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 this 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 opneth the heart, as well as the mind: and what doth it there? Those things, whereon I bestowed the affection of my heart, and employed the love of my soul, are by the working of the holy spirit, made gall to me, he makes then venom to me, and to be as deadly hated of me, as poison: He worketh such an inward disposition in my soul, that he makes 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 makes me to love God better than 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 & mind 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, & except you be found new creatures, 
Conclusion with an exhortation.  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 serves 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 makes 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 the 15.9. sayeth, your hearts and consciences, may be sanctified by faith: And if you endeavour 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 brings 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 honour, praise, and glory, both now and ever: Amen.   

THE THIRD Sermon, upon the Lord's Supper.  1. Cor. 11.23. 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, etc. 
WE have heard (well-beloved in Christ jesus) in our last exercise, what names were given to the Sacrament of the Lords Supper, as well in the Scriptures, as by the ancients, of the Latin, and East Churches: we heard the chief ends wherefore, and whereunto, this holy Sacrament was at first instituted: we heard the things, that were contained in this Sacrament, what they were, how they are coupled, how they are delivered, and how they are received: we heard also, some objections, that might be objected, to the contrary of this doctrine: we heard them propounded, and as God gave the grace, refuted: we heard how the faithful soul, is said to eat Christ's body, and drink Christ's blood: We heard the manner, how Christ is, or can be, received of us: And we concluded in this point, That Christ jesus, the Saviour of mankind, our Saviour, cannot be perceived, nor yet received, but by a spiritual way, & apprehension. Neither the flesh of Christ, nor the blood of Christ, nor Christ himself, can be perceived, but by the eye of faith; can be received, but by the mouth of faith; nor can be laid hold on, but by the hand of faith.  
Now faith is a spiritual thing: for faith is the gift of God, poured down into the hearts and minds of men, and women, wrought in the soul of every one, and that by the mighty working, and operation of the holy spirit. So, the only way to lay hold on Christ, being by faith, and faith of it own nature, being spiritual, it followeth therefore that there is no way to lay hold on Christ, but a spiritual way: there is not a hand: to fasten on Christ, but aspirituall hand, there is not a mouth, to digest Christ, but a spiritual mouth: The Scriptures, samiliarly by all these terms, describe the nature, and efficacy of faith. 
How we are said to eat the flesh, and drink the blood of Christ.   
We are said to eat the flesh of Christ by faith, and to drink his blood by faith, in this Sacrament: chiefly in doing of two things: First, in calling to our remembrance, the bitter death, and passiof Christ, the blood that he shed upon the cross, the Supper which he instituted, in remembrance of him, before he went to the Cross: The commandment which he gave: Do this in remembrance of me: I say, we eat his flesh, and drink his blood spiritually. First in this point, in recording, and remembering faithfully, how he died for us, how his blood was shed upon the cross. This is the first point, a point that cannot be remembered truly, except it be wrought, by the mighty power of the holy spirit. The second point of the spiritual eating, standeth in this, That I, and every one of you, believe firmly, that he died for me, in particular: That his blood, was shed on the cross, for a full remission, and redemption of me, and my sins. The chief, and principal point, of the eating of Christ his flesh, and drinking of his blood, standeth in believing firmly, that that flesh, was delivered to death for my sins; that that blood, of his, was shed, for the remission of my sins: and except, every soul come near to himself, and firmly consent, and agree, and be persuaded, that Christ died for him: that soul can not be saved, that soul cannot eat the flesh, nor drink the blood of Christ. Then the eating of the flesh, and drinking of the blood of Christ, standeth in a faithful memory, in a firm belief, and in a true applying, of the merits of the death, and passion of Christ, to my own conscience in particular.  
There were sundry things objected, against this kind of receiving: I will not insist to repeat them: But beside all the objections, which ye heard objected, against this kind of spiritual receiving by faith; They say, If Christ his flesh, nor his blood, be not perceived, nor received, but by the spirit, by faith in the spirit: Then say they, ye receive him, but by an imagination: If he be not received carnally, nor corporally, but only by the spirit, and by faith; Then is he not received, but by way of imagination, conceit, and fantasy. So they account faith, an imagination of the mind, a fantasy, and opinion, fleeting in the hearts of men: I cannot blame them, to think so of faith: For, as none can judge of the sweetness of honey, but they, that have tasted of it: So, there is none, can discern, nor judge of the nature of faith, but they that have felt it, and tasted in their hearts, what it is: And if they had tasted, and felt in their souls, what faith brings with it; alas, they would not call that spiritual jewel, and only jewel of the soul, an imagination. They call it an imagination: and the Apostle describing it, Heb. 11.1. calleth it a substance, and a substantial ground: Mark how well these two agree, An Imagination, and a substantial ground. They call it an uncertain opinion, fleeting in the brain, and fantasy of man: He calls it an evidence, and demonstration, in the same definition; See how directly contrary, the Apostle and they are, in the nature of faith. Upon this they infer, that as it is true in general, he can not be delivered, nor given, but that same way, that he is received; and look what way any thing is received, the same way it is given, and delivered: So (as they say) he being received by way of Imagination, he is also in their fantasy, given and delivered by way of Imagination. For if he be not given say they, to thy hand, to thy mouth, nor to thy stomach corporally: he cannot be given, but by an imagination, and fantastical opinion. The reason that moveth them to think, that Christ cannot be theirs, nor given to them truly in effect, and really, except he be given carnally, is this: That thing which is so far absent, and distant from us, as the heaven is from the earth, cannot be said to be given to us, nor to be ours: But by your own confession, say they to us, Christ his body, is as far absent from us, as the heaven is, from the earth: Therefore Christ his body, nor his flesh, cannot be given unto us, except by way of imagination, and so not truly, nor in effect: This argument, framed in this sort, would at the first sight, seem to be of some force. But let us examine the proposition of it: The proposition is this. That thing which is so far absent from us, as the beaven is from the earth, cannot be said to be delivered to us, to be given to us, or any ways to be ours.  
Now whether is this proposition true or false? I say this proposition is untrue, and the contrary most true. A thing may be given to us, & may become ours, though the thing in person itself, be as far distant from us, as the heaven is, from the earth. And how prove I this? What maketh any thing to be ours? What maketh any of you, esteem a thing to be given unto you? Is it not a Title? Is it not a just right to that thing? If ye have just right given unto you, by him, who hath power to give it; and a sure title, confirmed to you, by him, who hath the power; though the thing, that he giveth unto you, be not delivered into your hands, yet by the right and title, which he granteth to you, is not the thing yours? There is no doubt of it, for it is not the nearness of the thing, to my body, and to my hand, that maketh the thing mine; for it may be in my hand, and yet not belong to me. Neither is it the distance nor absence: of the thing, that makes it, not to be mine, but it may be far absent from me, and yet be mine, because the title is mine, & because, I have gotten a right to it, from him, who hath the power to give it. So then, this ground is true, It is a sure title, and a just right, that maketh a thing, though it be far distant from us, to be ours. But so it is, that a lively, and true faith, in the blood, and death of Christ, maketh us to have a sure title, and a good right to the flesh, and blood of Christ, and to his merits: look what he merited by his death, and shedding of his blood upon the cross; all that, together with himself also, appertaineth to me, and that by a title and a right, which I have gotten to him, of God; which is faith: And the surer that my title is, the more sure am I, of the thing that is given me by the Title. Now this Sacrament, of the Lords Supper, was instituted, to confirm our title, to seal up our right, which we have to the body, and blood, to the death, and passion of Christ: and so, the body of Christ, is said to be given to us, The blood of Christ, is said to be delivered to us, when our title, which we have of him, of his death, of his body, & blood, is confirmed in our hearts. For this Sacrament was instituted, for the growth and increase of our faith, for the increase of our holiness, and sanctification: which faith, the greater that it is in our hearts, the more sure are we, that Christ his death appertaineth to us. I grant as I have said, that the flesh of Christ, is not delivered into my hands, his flesh is not put into my mouth, nor entereth into my stomach: Yet God forbid, that thou shouldest say, He is not truly given, although Christ's flesh, be not put into thy hand, nor mouth of thy body: and wherefore should it? Hath he not appointed bread, and wine, for the nourishment of the body, and may not that content you? Are they not sufficient to nourish you, to this earthly and temporal life? Hath he not appointed Christ to be delivered, to the inward mouth of thy soul, to be given into the hand of thy soul, that thy soul may feed on him, and be quickened with that life, wherewith the Angels live, wherewith the son of God, and God himself live?  
So the flesh of Christ, is not appointed to nourish thy body, but to nourish thy soul, in the hope, yea, in the growth of that immortal life: and therefore, I say, though the flesh of Christ be not delivered into the hand of thy body, yet it is delivered to that part that it should nourish: the soul is that part that it should nourish, therefore to the soul it is delivered.  
Yea, that bread, & that wine, are no more really delivered to the body & to the hand of the body, than the flesh of Christ is delivered to the soul, and to the hand and mouth of the soul, which is faith: therefore crave no more a carnal delivery, nor think not upon a carnal receiving.  
Thou must not think, that either GOD giveth the flesh of Christ to the mouth of the body; or that thou, by the mouth of thy body, receivest the flesh of Christ: For ye must understand this principle in the Scriptures of GOD; our souls cannot be joined with the flesh of Christ; nor the flesh of Christ, cannot be joined with our souls, but by a spiritual band. Not by a carnal band, of blood and alliance; not by the touching of his flesh, with our flesh: but he is conjoined with us by a spiritual band; that is, by the power, and virtue of his holy Spirit. And therefore the Apostle saith, 1. Cor. 12.13. That by the means of his holy spirit, all we, who are faithful men and women, are baptised into one body of Christ. That is, we are conjoined, and fastened with one Christ; by the means, saith he, of one spirit: not by a carnal band, or any gross conjunction; but only by the band of the holy spirit.  
That same holy spirit that is in him, is in every one of us, in some measure: and in respect one spirit is in him, and in us, therefore, we are accounted all to be one body, and to be members of one spiritual, and mystical body. And in the same verse, the Apostle saith, We are all made to drink into one and the self same spirit: that is, we are made to drink of the blood of Christ. And this blood is no other thing, but the quickening virtue, and power that floweth from Christ, and from the merits of his death: we are made all to drink of that blood, when we drink of the lively power and virtue, that floweth out of that blood.  
So, there is not a band that can couple my soul with the flesh of Christ, but only a spiritual band, and a spiritual union. And therefore it is that the Apostle 1. Cor. 6.17. saith, He that is joined unto the Lord, is one spirit. And, john saith, That which is borne of the spirit, is spirit. So, it is only by the participation of the holy spirit, that we are conjoined with the flesh and blood of Christ jesus.  
That carnal band, whether it be the band of blood, which runs throrough one race, or the carnal touching of flesh, with flesh, that carnal band (I say) was never esteemed of by Christ. In the time that he was conversant here upon earth, he respected nothing that band: for, as he witnessed himself, by his own words, he never had that carnal band in any kind of reverence, or estimation, in respect of the spiritual band.  
But, as for the spiritual band, whereby we are coupled with him by one spirit; he ever esteemed of this band, in the time that he was conversant on earth, & in his word, he hath left the praise and commendations of the same.  
To let you see how lightly he esteemed of the carnal band of blood and alliance, which we esteem so much; ye may see in the eight of Luke, 20.21. for there they coming to him, say, Master, thy Mother, and thy Brethren stand without, and would see thee: ye shall hear his answer unto them, how little he esteemed of that carnal band; in the 21. verse, in a manner denying that band, he saith; My Mother, and my Brethren, are those which hear the word of God, and do it. As if he would have said, It is not that carnal band that I esteem: it is not that carnal conjunction that I reverence: it is the spiritual conjunction, by the participation of the holy Spirit; whereby we are moved to hear the word of God, to give reverence to it, and to obey it.  
This carnal band, was never profitable, as that in the 8. of Luke doth plainly testify: for, if the touching of Christ's flesh had been profitable, the multitude, whereof mention is made in that chapter, that thrusted, and pressed him, had been the better by their carnal touching. But so it is, that there was never any of them the better by their carnal touching; therefore the carnal touching profiteth nothing. Saith not Christ himself, john 6.63. (to draw them from that sinister confidence they had in his flesh only) My flesh profiteth nothing; It is the spirit that quickeneth? To touch him by the holy Spirit, and by faith in thy soul; this touching by faith, hath ever been profitable, and we have a plain example of it in the same chapter.  
Even so, the poor woman, that had long been diseased with a bloody issue, the space of twelve years, and had wasted, and consumed the greatest part of her substance, in seeking remedy; she found no help by the natural and bodily Physician: at the last, by virtue of the holy Spirit, working faith in her heart, she understands and conceives, that she is able to recover the health of her body, and the health of her soul from Christ jesus, who came to save both body and soul. And upon this persuasion which she had in her heart, that Christ could cure both body and soul, she came unto him; and as the Text saith, she pressed through the multitude, to come to him: and when she was come, it is not said that she touched his flesh with her hand (in case the Papists would ascribe the virtue which came out of him, to her carnal touching): but it is said, that she touched only the hem of his garment with her hand; and with faith, which is the hand of the soul, she touched her Saviour, God, and man. And, to let you understand that she touched him by saith, he saith to her at the last, Go thy way, thy faith hath saved thee.  
She touched him not so soon by faith, but incontment, there came a power out of him: which power and virtue, she felt, by the effect of it in her soul; and our Saviour felt it, when it went from him. The effect whereby she felt it, was, the health of her soul: and the effect whereby he felt it, was, the going from him. And so soon as he felt it go from him, he saith, Who is it that hath touched me? Peter (who was ever most sudden) answereth, and saith, Thou art thronged, and thrusted by the multitude, and yet thou askest, Who hath touched thee.  
Our Saviour answers again, It is not that touching, that I speak of; it is another kind of touching. There is one hath touched me, who hath drawn a virtue and power out of me: the multitude takes no virtue from me. The poor woman, thinking she had done amiss, and perceiving that she could not be hid, came trembling, and said; I have done it. He answered her at the last, and said, Depart in peace; thy faith hath saved thee. Thy faith hath drawn out a virtue, & power from me, that hath made both thy soul & body whole.  
So that this touching of Christ, hath ever been profitable; is, and shall be profitable: like as the touching of Christ, with the corporal hand, hath never been, is not, nor ever shall be profitable. And why? Christ is not appointed to be a carnal head; to be set upon the necks of our bodies, that he may do the office of a carnal head thereunto, to furnish natural motion, & senses to our bodies. No, the Scriptures call not Christ a natural head, but the Scriptures call him a spiritual head, to be set on the neck of our souls: that is, to be conjoined with our souls; that out of him, into our souls may distill holy motions, heavenly senses; and that there may flow out of him to us, a spiritual & heavenly life.  
Then the Scriptures call him a spiritu-head, as they call us a spiritual body: and, as the life which we get from him, is spiritual; so all our conjunction with him, is spiritual. And in respect he worketh that same operation in my soul, which the carnal head doth in my body, therefore he is called a spiritual head: therefore he is called the head of his Church, because he furnisheth her with spiritual motion, and senses, which is the life of the Church.  
So, to be short, there is nothing in this conjunction, carnal; there is nothing gross in it; there is nothing that may be compassed, by our natural judgement & understanding. And therefore, whosoever would attain to any small insight of this spiritual conjunction, between Christ, and us; of necessity, he must humble himself, and earnestly pray for the spirit; otherwise, it is not possible to get any understanding, no, not the least perseverance, how the flesh of Christ, and we are conjoined, except we have some light given us by the spirit; that is, except our hearts be wakened, by the mighty working of the spirit of Christ, this shall remain as a dead, and closed letter unto us. So, 
Exhortation.  ye are to crave, that the Lord in his mercy would waken you; illuminate your understandings; and make you to have a spiritual light, to discern of these spiritual things. Next, ye must study, and be careful to remove all vain cogitations, and earthly fantasies: when ye come to hear so high a matter, ye must cast off all filthy thoughts, ill motions, and cares of the world; and ye must shake off all things that clog your hearts. Thirdly, ye must come with a purpose to hear the word, to give diligent care to the word, and with a sanctified heart to receive it; with a purpose to grow, and increase in holiness, as well in body, as in soul, all the days of your life.  
And, coming with this purpose, no question, the holy Spirit shall reveal those things to you, which ye want. And though this word pass, and bring no great commodity for the present, yet the holy Spirit hereafter, shall reveal to thee, the truth of that which thou hast now heard. Then this is the end of all; Be present in your hearts, and minds, and let your souls be emptied of all the cares of the world, that they may receive that comfort, which is offered in the hearing of the word.  
Now I come to the defining of the Sacrament of the Lords Supper. 
The definition of the Sacrament of the Lords Supper.  I call this Sacrament, A holy Seal, annexed to the covenant of grace, and mercy in Christ. A seal to be ministered publicly, always according to the holy institution of Christ jesus: that by the lawful ministry thereof, the Sacramental union, between the signs, and the thing signified, may stand: and this union standing, Christ jesus, who is the thing signified, is as truly delivered to the increase of our spiritual nourishment, as the signs are given, & delivered to the body, for our temporal nourishment.  
Now let us examine the words & parts of this definition. 
Why this Sacrament is called a Seal.  First of all, I call this Sacrament, a Seal; because this Sacrament serveth to the same use to our souls, that a common seal doth to a common Evidence. As the seal, which is annexed to the Evidence, confirms, and seals up the truth, contained in the Evidence: so this Sacrament, of the body and blood of Christ, confirmeth, and sealeth up, the truth of mercy and grace, contained in the covenant of mercy and grace: for this respect it is called a seal.  
It is called, A holy Seal. Why? 
Why it is called a holy Seal.  Because it is taken from the profane use, whereunto that bread served before; and that bread is applied to a holy use. There is a power given to that bread, to signify the precious body of Christ jesus, to represent the nourishing, and feeding of our souls. And in respect it serveth now in the Sacrament to so holy an use, therefore I call it an holy seal. This is not my word; it is the Apostles, Rom. 4.11. where he giveth the Sacrament the same name, and calleth it a seal. And further, if the wisdom of Christ in his Apostle, had been followed, and if men had not invented new names of their own, for this Sacrament, but contented, & satisfied themselves, with the names which God hath given by his Apostle, & that Chr. himself hath given to this Sacrament; I am assured, none of these controversies & debares (which never will cease) had fallen out: but where men will go about to be wiser than God, & go beyond God, in devising names which he never gave, upon men's own inventions, such debates have fallen out. A lesson by the way; that no flesh presume to be wiser than GOD: but let them stoop, and keep the names which God hath given to this Sacrament.  
Thirdly, 
Why the seal is said to be annexed to the covenant.  I say, annexed to the Covenant; annexed, and hung to the Charter: because it cannot be called a seal properly, except it be hung to an Evidence. What it is by nature, the same it remaineth, and no more, if it be not annexed to some Evidence: it is only the hanging of it to the Evidence, that maketh men account it a seal; not being esteemed, except it be hanged to the Evidence. Even so it is here; if this Sacrament be not ministered, and joined to the preached word, to the preaching of the covenant of mercy, and grace, it cannot be a seal; but what it is by nature, it is no more. As by nature, it is but a common piece of bread; so it is no more if it be not annexed to the preaching of the word, and ministered therewith, as Christ hath commanded. Therefore, I say, the seal must be annexed, and hanged to the Evidence, to the preaching of the word, for the confirming of the Evidence; otherwise, it is not a seal. But, it is not so with the Evidence which is the word of GOD: for ye know, any Evidence will make faith, though it want a seal; and it will serve to make a right, if it be subscribed, without a seal: but the seal without the Evidence, availeth nothing. Even so it is with the word of God: though the Sacraments be not annexed to the word, yet the word will serve the turn: it serveth us to get Christ, it serveth to engender, and beget faith in us, and maketh us to grow up in faith. But the seal without the word, can serve us to no holieuse: therefore, I say, the seal must be annexed to the word preached, to the covenant of mercy, and grace.  
Now it followeth in the definition, 
Why the Sacrament should be ministered publicly.  that this seal must be ministered publicly. Wherefore say I publicly? To exclude all private administration of this Sacrament. For, if this Sacrament be administered to any privately, it is not a Sacrament. Why? 
First reason.  Because the Apostle calleth this Sacrament, a Communion. If ye administer it to one, ye lose the Communion: therefore, if ye administer it privately, ye lose the Sacrament. For this Sacrament, is a Communion of the body, and blood of Christ: therefore, of necessity, it must be by way of communication; and so the action must be publicly ministered.  
Secondly, this Sacrament must be publicly ministered, 
Second reason.  because Christ jesus, who is the thing signified in this Sacrament, is no such thing as pertaineth but to one man only: if this were so, he might be privately given and ministered. But, seeing Christ, which is the thing signified in the Sacrament, is a common thing, belonging to every faithful man and woman, therefore he ought to be commonly given to all, in a common action, in a society, and congregation of the faithful.  
Thirdly, this Sacrament, is a Thanksgiving to God the Father, for his benefits. Now, it appertaineth not to one, or two, to thank God only; but as we are all partakers of his temporal, and spiritual benefits: so we ought all of us, publicly to give him thanks for the same. Therefore I say, in the definition, this seal ought to be publicly, and not privately ministered; as the Papists do in their private Masses.  
This Seal must be publicly ministered, according to Christ his institution. Wherefore say I Christ his institution, more than man's institution, or Angel's institution? Why keep I to Christ his institution? 
Why this Seal must be ministered according to Chr. his institution.  Because man hath not power to institute, or make a Sacrament: because an Angel hath not power to make, or institute a Sacrament. For, none hath power to make, or institute a Sacrament, but he that hath power to give Christ, who is the thing signified in the Sacrament. 
None hath power to institute a Sacrament, but God only.  But so it is, that none hath power to give Christ, but either the Father, or himself: therefore, none hath power to make, or institute a Sacrament, but either the Father, or the Son: only God must make a Sacrament. Secondly, this Sacrament is a part of God's service, and worship: but so it is that none hath power to appoint any part of his service, or prescribe any part of his worship, but only God himself: therefore none can make a Sacrament, but God himself. There is no Prince will be contented to be served after another man's fantasy: but he will prescribe his service, according unto his own pleasure: how much more is it meet, that God should appoint his own service, and worship? Therefore, there is neither man, nor Angel, hath power to institute any part of the service of God.  
The Sacraments are a part of his service: therefore there is no Angel, nor man, hath power to institute a Sacrament. The greatest style that any man can have in the ministry of the word and Sacraments, is that style, which the Apostle gives them, 1. Cor. 4.1. There we are called Stewards, and Dispenser's of the graces of God; Ministers of those mysteries, and holy things. It followeth then, that we are not Authors, Creators, and makers of them; but only Ministers, and dispensers of the Sacraments. So, it is evident, that no man, nor creature, hath power to make a Sacrament. Then it must be according to the institution of Christ, his institution must be kept: look what he said, what he did, what he commanded thee to do; all that must be said, done, and obeyed. If thou leavest one jot of that undone, which he commanded thee to do, thou pervertest the institution: for, there is nothing left in register of that institution, but it is essential.  
So, in the celebration of Christ's institution, we must take heed, to whatsoever he said, did, or commanded to be done: Thou must first say, whatsoever he said, & then do whatsoever he did. For the ministery of the Sacrament must follow after the word. First thou must say, that which Christ commanded thee to say, and thou must teach, that which he commanded thee to teach: and then minister the Sacrament: Then to keep this institution, we must begin at the saying, 
We call the word in the Sacrament, the whole Institution  and say whatsoever Christ commanded us, than after, faithfully to do all that, which he commanded to be done. Then I call the word, the whole institution of Christ jesus, preached, and proclaimed, denounced distinctly, clearly, and sensibly to the people, in such sort, that if we leave any kind of circumstance, or ceremony of this institution undone, we pervert the whole action.  
It is agreed upon, 
Word and element must concur in the constitution of a Sacrament.  and condescended unto, between us, who celebrate this institution, and all the sects in the world, who have separated themselves from this institution, That two things are necessary, and must concur in the nature, and constitution of a Sacrament. To wit, there must be a word, and there must be an element concurring: There is not a sect, that granteth not this, That the word must concur, with the element, before there can be a Sacrament. Though they easily admit this general, wherein we agree well with them, yet when it comes to the special, & that we enter into particular, in the handling and treating of the word; how well soever we agree in the general, yet in the particular, we are as far asunder. For, when we come to dispute, and reason on these particulars; First, what we mean by the word: Secondly, how this word ought to be entreated: Thirdly, what virtue this word hath: Fourthly, how far the virtue of this word, doth extend itself: And last of all, to whom the word ought to be directed, and pronounced: In all these particulars, we are as far asunder, as ever we seemed to agree in the general.  
I leave to meddle with any other sect, 
What we mean by the word in the Sacrament.  but will deal with the Papists only, because we have most to do with them: And first of all we are to understand, what we mean by the word, & what they mean by it. We by the word (as I have said) understand the whole institution of Chr. jesus, whatsoever he said, or did, or commanded to be done, without adding, or diminishing, or alteration of the meaning, or sense of the word: This we mean by the word in the Sacrament  
Now, 
What the Papists understand by the word in the Sacrament.  what understand the Papists by the word? They preach not the institution of Christ, nor take the whole institution, as he left it. But in place thereof, they select, and choose out of his institution, four, or five words, & they make the whole virtue of the institution, to consist in the four, or five words. And it were nothing, if they would content themselves with these words, because they are the words of the institution. But they add to the words, they take from the words, & alter the meaning of the same words, at their pleasure. That ye may know this; In their Mass, which they call the Lords Supper, I will let you see the substance of it: I will divide their Mass, into substantial, & accidental things. To the substance of the Mass, there are three things required. There must of necessity be a priest i such a one, as takes upon him the office of our Mediator, Chr. Ies. to intercede between God, & man. Secondly, to the substance of the Mass, is required, that the Priest offer the body, and blood of Christ. We come here to receive the same things: There the priest offers them to God the father. Thirdly, by this work (say they) they obtain all good things: by this work wrought, they obtain remission of sins, as well to the dead, as to the quick; but in special, they obtain remission of sins to the priest, who is the distributer, and to him, to whom, the priest apply that sacrifice: And as for the rest of the Church who are absent, they obtain this remission of their sins, by this work generally. These three things are necessary, to the substance of the Mass: As for the accidents, that must concur to the making of a Mass, They are of two sorts: Some of them are always necessary, without the which, that action cannot be: again, some are not necessary, and the action may be without them, but not without a deadly sin: These things that are necessary, concern partly the priest, and partly the action itself. The accidents that are necessary to the priest, are of two sorts: One sort are such, as without the which, he cannot be a priest; The other sort such, without the which, he cannot be free from deadly sin. The things without the which he can not be a priest, are these: Except he have a power given of his Bishop to consecrate, which power is justified by the unction, & shaving of his crown: Except again, he have power to speak, and that the roof of his mouth be whole, that he may speak, he cannot be a priest: These two are always necessary, and concur to the person. Other things again, are not so necessary; as, that the priest must be free from suspension, from cursing, deadly sin, and all Ecclesiastical pain, & censures. These things are necessary to the person. There are again, two things necessary to the action: One sort, without the which the action cannot be; without the Lords prayer it cannot be, without the five words of the institution, it cannot be: Other things again, are not so necessary; as, the consecration of the place, where the Mass is said, The Altar stone, The blessing of the Chalice, The water, The singing, he that should help to say Mass, and the rest. So they and we, in no sort agree concerning the word, what is meant by it. The second point is, how this word ought to be entreated, wherein we are as far asunder: we say, the word taken as hath been said, for the whole institution, aught to be entreated, after this manner. First, there ought to be a lawful pastor, who hath his calling of God, to deliver it. And this pastor ought to deliver the word lawfully; what is that? he aught to preach it, to proclaim it publicly, with a plain speech to denounce it: he ought to open up, and declare, all the parts of it, what is the people's part, and what is his own part, how he ought to deliver, and distribute that bread, and that wine, how the people ought to receive, at his hands, that bread, and that wine, to inform their faith, how they ought to receive Christ's body, and blood, signified by that bread, and that wine. As also, he ought to teach them, how they should come with reverence, unto that Table, and communicate with the precious body, and blood of Christ: This he ought to do, in a familiar language, that the people may understand him, that they may hear him, that they may perceive, and lay up in their hearts, the things that he speaks. For what availeth it you, to hear a thing whispered, and not spoken out: or if it be spoken out, what availeth it you to hear it, if ye understand it not? For, except ye hear Christ, in a familiar, and plain language, ye cannot understand: and except ye understand, it is impossible for you to believe: and without belief, there is no application of Christ: and except ye believe, and apply Christ to yourselves, your coming to the Sacrament is in vain. So of necessity, if this Sacrament be lawfully handled, The pastor must preach the institution of Christ, that it may be heard; and in a familiar language, that it may be understood, in such sort that the faithful people may be informed how to receive, and the Minister may know his part, how to deliver, and distribute. This I say, should be the right handling of the holy institution of this Sacrament.  
Now what do they? in place of a Minister, pastor, or Bishop (call him as you please) who is lawfully called of God; they substitute a priest, surrogate an hireling, who hath no calling, or office now, in the church of God. For the office of a priest, as they use their priesthood, is no other thing, but the office of Christ jesus, the office of the Mediator, betwixt God and us: for they make their priests daily to offer up Christ jesus, to the Father. Now this is the Mediator, Chr. his office, that he did it, once for all, once for ever, saith the Apostle: so that they have no entrance, to do this over again: And in respect, that their priests do this again, which Christ hath done already, they do it without command, they have no warrant in the word of God. And if they had warrant, for their calling, in the word of God, yet they handle the Sacrament amiss: for whereas they should speak forth clearly, they whisper, and they conjure the Elements, by a certain kind of whispering. Whereas they should speak it, in a known language, that the people may understand; They speak, in an unknown language: and though they spoke it, in a known & familiar tongue, yet in that they whisper it, the people cannot be the better. And what shall I say? Seeing they thus handle the word, though it be the very in stitution itself, yet they so spoil it, in the handling, that it is not a holy Sacrament. Then we differ as much in the second point, how that word ought to be handled, and entreated.  
Now the third point is, 
The third head in controversy.  what virtue this word hath, how far the virtue of this word extendeth itself: In this point, we grant & acknowledge, that the word hath a virtue: and the word taken, as hath been said, worketh somewhat, even towards the same elements, of bread, and wine; for we acknowledge, that those elements, by the virtue of this word, are changed, not in their substance, and natural properties: But we grant, that the elements are changed, in a quality which they had not before; In such sort, that these elements, are taken from the common use, whereunto they served before, and by the institution of Christ, they are applied unto another holy use. Mark, how far the holy use differs from the common use, there is as great difference, betwixt the elements, this day in the action, and the thing that they were yesterday: For I grant, that the elements are changed; & yet this change, proceedeth not, of the nature of the elements, from an enclosed virtue, supposed to be in the words, nor from the whispering of the words: but it proceeds, from the will of Christ, from the ordinance, & appointment of Christ, set down in his own institution: for that thing is holy, which God calleth holy; and that thing is profane, which God calleth profane.  
To let you understand, how these signs are made holy, it is necessary, that these two things be considered. 
How the elements are sanctified.  First, what he is that makes them holy, whether God, Angel, or man. Secondly, whoever he be, that maketh them holy, by what means, & way, he maketh them holy. And by the consideration of these two, we shall come to the consideration, and right viewing of the sanctification of the Elements.  
For the First, we say, that God is only he, that may make a thing which was common, to be holy. So we say, that God by his will and ordinance, declared, and set down, in his word, hath made the things, that were common, by his appointment to be holy. As for the way, and means whereby they are made holy, it is the word of God, the institution of Christ, the will of Christ, declared in his institution, that maketh them holy. For the preaching, and opening of the word, and institution of Christ, letteth us see, that god hath made these things holy: and not only, that he hath made them holy, but letteth us see an holy manner, how they should be used, in what place, at what time with what heart, & to what end. So it is the will of Christ, declared in his institution, whereby the things that were common before, are now made holy. There are two other things also, which make the same elements, holy: & these two, are used in this institution. There is prayer, & thanksgiveing, which make the creatures of God to our use, holy: whereas otherwise, if we receive the good creatures of God, like dogs, & thank him not for them, it is a sure token that they were never sanctified to our use.  
By prayer we obtain grace, & strength from God, to use the creatures, and this whole action, holily & lawfully, as it should be. And therefore not only, in this holy action, should we begin with God, with invocation of his name, but in all actions in the world, we should begin in the name of God. So it is the will of God, prayer, and thanksgiving, conjoined with the elements, that make them holy. All these three, contained in the action of the Lords Supper, make the Seals holy: For, beside the will of God, declared in the institution, In the Lord's Supper, we use invocation; and in this invocation, we use thanksgiving. The elements are not made holy, by the word of God only, but by the use of prayer & thanksgiving, which three, are the only means, whereby these things are sanctified.  
Now, to express, and laie-foorth, the sanctification of the Elements: 
The word of blessing and thanksgiving used indifferently, the one expressed by the other.  The Evangelists, and the Apostle Paul, use indifferently the word, To bless, and to give thanks, and commonly they put, the one for the other: For ye may see, that Mark, and Paul, use the word Bless: Matthew and Luke, use the word to give thanks, and all in one signification: And Mark himself in the 14. of his Gospel, 22. verse, speaking of the same action of the Lords Supper, useth the word to Bless, and in the 23. verse, he useth the word to Give thanks, and both in one signification, to let you see, that the Apostle, Christ himself, and the evangelists, use the word to Bless, and to Give thanks, indifferently, to signify the sanctification, and consecration of the elements. Except, ye take the one for the other, it will be hard to gather any good meaning out of the Apostles words: for I remember the Apostle, 1. Corin. 10.16. saith: The Cup of blessing, which we bless, what is that? I take the word to signify, as I have said, which we bless, that is, which we sanctify, and prepare by blessing. So, to bless, and to give thanks in the Lord's Supper, signify no other thing, but to sanctify: otherwise, if ye take the word, in another signification, ye shall fall into an error: and and why? God is said to bless, and man is said to bless: God is said to bless, when he giveth good things unto his creatures, for God's blessing is ever effectual; and therefore he is said to bless, when he giveth good things. Man again, is said to bless either privately, or publicly, when he craveth blessing, at the hands of God, to any man; when he blesseth, in the name, and at the commandment of God, any person, or people: Now, if ye ascribe blessing, in any of these two significations to the cup, it is amiss: for we use neither to crave a blessing, to insensible elements; nor yet to bless them, in the name of God: And God useth to give good things, to the sons of men, and not to insensible creatures: Therefore we must needs use the word, Bless, in the third signification. The cup of blessing, which we bless, that is, which we sanctify, and prepare by blessing: Thus far we understand, for the sanctification of the elements.  
Now let us see, how they sanctify the elements, & what is the form of their consecration, so far as I understand of it, it consisteth in these five words: Hoc est enim corpus meum: It standeth in these five words, and in the whispering of them; for if you whisper them not, ye lose the fashion of incantation: for the thing which we call sanctifying, they call whispering: And the whispering of those five words, they call the consecration of the elements: And when the words are after this manner whispered, they presuppose, such a secret, & monstrous virtue, to be enclosed in the syllables, That the virtue, & power which floweth from the words, is able to chase away wholly, the substance of the bread, so that the very bread, & substance of it, is altogether destroyed, by this power: Secondly, that this power which floweth from these words, is able to fetch, & pull down an othersubstance, to wit, the flesh, & blood of Christ jesus, that fitteth at the right hand of his father, & is able to put it within the compass of that bread: This is a strange and a great virtue, that, not only will overthrow that substance, but put it within the compass of that bread. The same five words, whispered in this manner, have such a monstrous operation, say they, that they are able, both to chase a way the one substance, to pull down an other, and to put it, within the compass of that bread. We altogetheir deny, That there is such a virtue in these words: for, as I have said before, we deny not, that the word hath a virtue, but deny that there is such a virtue enclosed in the words; we deny the quality of the virtue, or that it floweth, from such a fountain. For, we grant, that the word hath a virtue; there is never a word, that God speaketh here, but it hath a virtue joined withit: but we deny, that this virtue is enclosed in the syllables, in the whispering, or pronouncing of the words: for if there were such avertue, and power enclosed in the syllables, by the same reason it should follow, that there were avertue in the figure, and shape of the letter, that makes up thewords. Now, there is noman will think that there is any virtue in the figure, or shape of the letter: and there is as little virtue in the syllables or pronouncing of the words themselves. So we deny, that there is any virtue enclosed in the syllables, or resident in the word. But we say, that there is a power conjoined with the word, and this power is not resident in the word, but is resident, in the eternal word, in the essential Word whereof john the Evangelist makes mention. Cap. 1. The word which was from the beginning, that is, the son of God Christ jesus: we say, there is not a dram weight of this virtue, and power resident in any creature that ever God created, but it is only resident in Christ jesus: And therefore there floweth no virtue from the syllables, nor from the words that are spoken, but from Christ, and his spirit, who gives the virtue to those words. So we differ in this; we say that there is not any virtue resident in the syllables, we say that the syllables, and pronouncing of the syllables, work nothing: but we say that the virtue is resident in the person of the son of God, and heeworkes by his own word.  
Now we say that there cannot be such a monstrous change, as to say the whispering of so many words, should change the own substance of the bread, pull down the substance of the body of Christ, and put his body in so narrow a compass, we say that cannot be. And this I shall prove by these three rules; namely, 
Refutation of the doctrine of transubstantiation, by 3. sorts of arguments.  By the verity of the flesh of Christ jesus; By the articles of our Belief; And by the true end of the institution of this Sacrament. And so we shall see, by God's grace, the infinite absurdities that follow upon their opinion.  
The first principle that I lay, is this; 
The first sort of argument.  Seeing that Christ jesus, the Son of GOD, in the time appointed, took true flesh of the womb of the Virgin, and united himself with our nature in one personal union; to the end that our nature, which fell altogether from integrity in the first Adam, might recover the same in the second Adam: yea, not only the same, but so much the greater, as our second Adam excels the first in all the grease: And in respect he took on him a body, like unto ours in all things (sin excepted) of necessity it must follow, that the definition of a true body, and the inseparable properties thereof, must be competent to him. But these are the inseparable properties; namely, to be in one certain place, to be finite, circumscribed, visible, and palpable: for all these concur (quarto modo, as the Logicians say) to a body; so that they cannot be separate from the subject, without the distraction thereof. Then Treason on this manner; A true human body, is in a certain place; Christ jesus body, is a true, human body: therefore it is in a certain place. I call a place, a certain condition of an instrumental body, whereby it cometh to pass, that wherever the body be, of necessity, it is limited within that place; and while it is there, it cannot be elsewhere.  
If you would have the probation of my Proposition from the Doctors, read Augustine to Dardanus, speaking of this same body of Christ. Take away a certain room from the bodies, and they shall be in no place; and if they be in no place, they are not. The same Augustine, writing upon john, in his 30. Treatise, saith, The body in the which the Lord did arise, of necessity must be in a place; but his divine efficacy and nature, is diffused every where. And in his third Epistle, he saith, How much soever the body be, or how little soever the body be, it behoves to occupy the bounds of a place. And, besides these, the history of the Acts proveth most evidently Christ his body to be in a certain place: as Acts 3.21. the words are these; Whom the heavens must contain, until the time that all things be restored, which God had spoken by the mouth of all his holy Prophets. Though I need not to insist in the probation of these things, yet I proceed. Secondly than I reason after this manner; A human body is finite, and circumscribed; but the body of Christ is a human body. What warrant from the Doctors have I for this? I leave many purposely, & will allege only Augustine, who writing to Dardanus, Believe (saith he) Christ to be every where, in that he is God; but only to be in heaven, according to the nature of a true body.  
And in his 146. Epistle, I believe, saith he, the body of Christ to be so in heaven, as it was on the earth, when he went up to heaven. But it was circumscribed in a certain place on the earth. Ergo, it is so in the heaven. And consequently, it cannot be in the Masse-bread, and in heaven both at one time. The last reason is this: A human body is visible, and palpable; but Christ hath a human body, and he is corporally present, as they say: therefore Christ his body is visible, and palpable.  
I prove my Proposition, by Christ his own words, taken out of Luke 24.39. In the which place, to persuade the Apostles of the verity of his body, and to prove evidently, that it was not fantastical, heeuseth the argument taken from these two qualities, and he commands his Apostles to feel, and see; giving them thereby to understand, that as these two senses are the most certain of all the rest: so are they most able to discern, whether he was a body, or a spirit. As if he would have said, If I be visible, and palpable, ye may be out of doubt that I have a true body. For as the Poet saith, which Tertullian citeth also to this same purpose; Tangere enim, et tangi, nisi corpus, nulla potestres.  
By these arguments, it may be evidently seen, how this Transubstantiation, may no way stand with the verity of the body of Chr. jesus: And as it fights with the flesh of Christ jesus; so it repugns directly, the articles of our faith. For, in our Belief, we profess, 
Second sort of argument.  that Christ ascended out of this earth, to the heaven, where he sits at the right hand of the Father, where he governs, and directs all things in heaven and earth; from the which place, he is to come at the last day, to judge the world.  
This article teacheth us, that he hath changed his dwelling which he had amongst us, on the earth, and is ascended into the heavens, where he sits at the right hand of his Father, and shall remain there (according to the testimony of Peter, which I cited out of the Acts 3.21.) until the last day. If he sit at his Father's right hand, and be to remain in heaven until the last day, them is he not corporally in the bread. But the article of our Belief, saith, That he sitteth at the right hand of his Father: and Peter saith in that place, that the heavens must contain him until the last day. Therefore, this Transubstantiation, is directly against the articles of our Belief, & the manifest place of the Scripture.  
Thirdly, it is opposite unto the end, 
Third sort of argument.  wherefore this Sacrament was instituted, & this is most evident: for the end of the Sacrament is spiritual, as the effect that floweth thereof, is spiritual, and the instrument, whereby this spiritual food is applied to us, is also spiritual. But from a natural, and corporal presence, a spiritual effect can never flow: therefore the corporal, and natural presence of the body and blood of Christ jesus, repugns directly the end of this Sacrament: for the corporal presence, must have a corporal eating: of this eating, followeth a digestion in the stomach: and the thing that is digested in the stomach, is never able to feed my soul to life eternal. So this corporal presence, must ever tend to a corporal end; which is directly contrary unto the end wherefore this Sacrament was instituted.  
Further, 
Other arguments unto the same effect.  if the bread were transubstantiate, it should become the thing signified; if it become the thing signified, this Sacrament should want a sign, and so it should not be a Sacrament: for every Sacrament, as ye have heard, is a sign. Now, to say that the accidents of true bread, as the colour, and the roundness of it, that they may serve as signs, that is more than folly: for, between the sign, and the thing signified, there must be a conformity: but there is no conformity between the accidents, and the body and blood of Christ jesus. For if that were so, the accidents behoved to nourish us corporally; as the body and blood of Christ jesus, is appointed to nourish us spiritually.  
Again, if the bread become the body and blood of Christ jesus, it should follow, that he had a body without blood; for he hath instituted another sign beside, to represent his blood. Also, if there had been such a wonderful thing as they speak of, in this Sacrament, there would have been plain mention made thereof in the Scripture: for, God himself works never a notable work, but he declares it, either openly, or more secretly in the Scripture, that thereby he may be glorified in his wonderful works. As ye may read in the Evangelist ●ohn, 2.8. where the water was changed into wine; Gene. 2.22. where the rib of Adam, was changed into Heva: Exodus 7.10. where Aaron's rod was turned into a Serpent: there ye see, that changing is manifestly expressed. Therefore I say, if there had been such a monstrous change in these elements of the Supper as they affirm, the Scripture would not have concealed it, but expressed it: but in respect there is no mention made of this change in the Script. therefore there is no such change in this action. Further, if there were such a change, as they say, either it is before these words of consecration be spoken, or follows after the same words be spoken. If the change be before the words of the consecration be spoken, the consecration is superfluous, & their Proposition is false: if the change be after the words be spoken, This bread is my body, their Proposition is false also; because the word bread, is spoken, before the last syllable of their five words is pronounced. These, and infinite more absurdities, follow of this doctrine.  
And yet they obstinately persever, and urge us with the letter, affirming that the words of Christ are so plain, that they admit no figure. They would have spoken more advisedly, if they had sought counsel of Augustine, to have discerned between a figurative speech, and a proper speech: for he, in his third book, and 16. chapter of Christian doctrine, speaks after this sort; If the speech, saith he, seem to command a wickedness, or mischief, on to forbid any happiness, or any welfare, it is not proper, it is then figurative. And he adds for an example, a place out of john 6.53. Except, saith our Saviour, ye eat the flesh of the son of man, and drink his blood, ye have no life in you. Whereunto Augustine addeth: This speech, saith he, sesmeth to command a mischief; therefore it is a figurative speech; whereby we are commanded to communicate with the sufferings of Christ jesus, and with gladness to keep in perpetual memory, that the flesh of the Lord, was crucified, and wounded for us. For, otherwise, it were more horrible (as the same Augustine maketh mention in the second book against the Adversaries of the la) to eat the flesh of Christ jesus really, then to murder him; and more horrible to drink his blood, then to shed his blood. Yet notwithstanding, they are not ashamed still to hold & maintain, that those words ought to be taken properly. So that it appeareth, that of very malice, for contradiction sake, to the end only that they may withstand the truth, they will not acknowledge this to be a sacramental speech. For they are compelled, will they, nill they, in other speeches of the like sort, to acknowledge a figure: as, Genes. 17.10. Circumcision is called the Covenant; and Exod. 12.11. the Lamb is called the Passover; and Math. 20.22. the Cup is called his Blood; and Luke 22.20. the Cup is called the new Testament; and 1. Cor. 10.4. the Rock is called Christ. All these speeches are sacramental, and receive a kind of interpretation: yet they maliciously press to deny us this, in these words (Hoc est corpus meum) which they are compelled to grant, in the rest, as especially, where Paul calleth the rock, Christ.  
Now, when they are driven out of this Fortress, they fly as unhappily to the second: namely, That God by his omnipotency, may make the body of Christ, both to be in heaven, & in the bread, both at one time. Ergo, say they, It is so. If I denied their consequent, they would be much troubled to prove it. But the question standeth not here, Whether God may do it, or not: but the question is, Whether God will it, or not; or may will it, or not. And we say reverently, that his Majesty may not will it: for, though it be true, that he may many things which he will not, yet it is as true, that there are many things, which he may not will; of the which sort this is: and these are reduced to two sorts.  
First, he may not will those things which are contrary to his nature: as to be changeable; as to decay; and such others; for, if he might will these things, they should not be arguments of any puissance, or of any power; but rather, certain arguments of his impotency, and infirmity. And therefore, though he may not will these things, he ceaseth not to be omnipotent; but so much the rather, his constant and invincible power is known.  
Secondly, GOD may not will some things, by reason of a presupposed condition: as, such things, whereof he hath concluded the contrary before; of the which sort, is this, which is now controverted. For, seeing that GOD hath concluded, that a human body, should consist of instrumental parts, and therefore to be comprehended, and circumscribed within one, & the own proper place: and also, seeing he hath appointed Christ jesus to have the like body; and that, not for a time, but eternally: in respect of this determined will (I say) God may not will the contrary, now; either to abolish this body, which he hath appointed to be eternal, or yet to make it at one time, in respect of one thing, a body, & not a body, quantified, & not quantified, finite, and infinite, local, & not local: for to will these things, which are plain contrary in themselves, he may not, no more than it is possible for him to will a lie. So, it may be seen of all men, that we preserve the omnipotency of God; & with reverence from our hearts, acknowledge him only, to be only omnipotent: and we desire all men, to esteem them as Calumniators, who abuse the ears of the simple ones, to persuade them the contrary of us.  
They are not content with this: but they say, That God may will a contradiction, & make both the parts to be true at one time. And to prove this, they would bring in the Miracles which God works: as if they would say, Every Miracle includes a contradiction. As for example; God made a Virgin to bear a son, they think this work brings with it a contradiction. To bear a son, say they, is the one part of the contradiction; and to be a virgin, is the other part of the contradiction. This work is a miracle, but it implieth no contradiction: for, concerning the holy virgin's conception, therein is no contradiction. There was a miracle indeed, that a virgin should bear a son, contrary to the course of nature: for, to be a virgin, and yet to have a child, are not contradictory, if she have conceived, and brought forth by miracle, as did the blessed virgin: But to be a virgin, and not a virgin, at one time, this is the contradiction. So Christ his body, to be visible and invisible, local and not local, at one time, is in every respect the like contradiction; and therefore impossible to be true.  
Their other example, of Christ his entering in, the doors being closed, and shut, what appearance of contradiction hath it? Can they prove that he entered through the doors? And if he did, then was there an alteration of qualities, & that by miracle, either in Christ his body, or in the doors; but no contradiction in nature, unless you know not what a contradiction is.  
Their third and last example, of the fire in Nabuchadnezzers Oven, which consumed the ministers, but hurt not them that were in the midst of it, appears to be of no weight, by that which hath already been answered. They imagine, as appeareth, that in every miracle, a contradiction is implied: which is absurd. If they can prove, that this fire was both hot & cold, than they say something to the purpose: but that it burns up some, and hurts not others, is no contradiction; because by miracle the force thereof was repressed. So this second ground is sure; God may not will that thing, which implieth a contradiction. But so it is, that the real presence of the body of Christ in the Sacrament, implieth a contradiction; for, it makes the body of Christ, visible, and invisible; compassed, and not compassed, at one time: therefore, GOD may not will such a thing.  
When they are driven from this they make their last refuge a peremptory defence in their own opinion: 
Their last refuge.  for, they say, Christ his body is freed from physical rules: for, theology is not subject to physical rules. It is a very ill gathered consequence, to say, that we subject Theology to Physic, because that we (first, according to Theology, which is the law of GOD; and next, according to Physic, which is the law of Nature) defend the natural properties, of the true, and natural body of Christ jefus. Then I grant this, that theology is not subject unto Physic; what of this? Ergo, Christ his body is freed from physical rules. How follows that I pray you? By what law may ye free, or can ye free the body of Christ? By the law of Nature, ye cannot; for he was made of the seed of David, and took on him true flesh, of the womb of the Virgin: And far less by the law of GOD, which is theology: for ye know, that Christ was appointed from all eternity, to take on him our nature, & to become true man.  
Indeed it is true, that the law of GOD, cannot be subject to the law of Nature; for the law of Nature, floweth from the law of GOD, as out of the own spring: but it is as true, that if ye take Christ his body, from the law of Nature, ye shall free it also from the law of God. For, I affirm, that the Scripture, so consents with the law of Nature, that if ye deny the one, ye shall deny the other; and if ye admit the one, ye shall admit also the other. Therefore, if they look well about them, they shall find the beam to be in their own eye: for, they pervert, both the law of GOD, and the law of Nature, by a new invented physic of their own.  
For, whatsoever he be, that attributes to one, and the self same body, natural, and unnatural properties, which directly fight against themselves; I say, that man perverts both true Theology, and Physic. But they, to one and the self same body of Christ jesus, attribute natural, & unnatural properties: therefore it is they, that pervert both the use of true Theology, and the order set down, and established in Nature.  
Would you know the reason of my Proposition? I say, it behoveth as well in Theology, as in Physic, of necessity, one of the contrary enunciations to be false. But once to make an end with them, I will answer their last refuge. Thus they reason; A glorified body, is not subject to physical rules: but Christ his body is glorified; therefore it is not subject to physical rules. First of all, before we answer directly, we must consider wherein standeth the glorification of a body, and then the answer will be easy.  
The Apostle Paul, 1. Cor. 15.42. speaketh after this manner; So also, saith he, is the resurrection of the dead. The body is sown in corruption, and is raised in incorruption: It is sown in dishonour, and is raised in glory. It is sown in weakness, and is raised in power. And a little after: This corruption, must put on incorruption, and this mortality, must put on immortality. By this clear Antithesis, Paul plainly describeth the glorification of a body; for he opposeth these two, the unglorified, and the glorified body: And to the unglorified body, he ascribeth corruption, ignominy, infirmity, carnality, and mortality: To the glorified body, he attributes incorruption, glory, power, spirituality and immortality: Of this opposition, we may gather easily, what the resurrection, and glorification, brings to the body. In a word, by them, we see, That the body is only spoiled of corruption, shame, infirmity, naturality, and mortality. And it becomes only spoiled of all the infirmities of our nature, that it may be clothed, with a more glorious apparel: as, with incorruption, power, glory, spirituality, and immortality. We see then, That this glorification imports a change indeed; but I believe no man will be so mad, as to think this change to be made in the substance: for if that were so, the old substance behoved to decay, and a new should arise: but we here no such thing in this description, and as little is the change made in the quantity: for we find no word, either of augmentation, or diminution of any substance, which behoved to be, if it were in the quantity: The most that we can perceive, This mutation consists in the qualities, by the which, the body casteth off the old coat of infirmity, and clotheth itself, with the coat of glory: for Christ after he did arise, he both went, and came, was seen, and touched. Of the things before deduced, it clearly followeth, That in respect the glory of the body of Christ, hath wrought nothing in his nature, and substance, and consequently in his natural dimensions, neither yet in any other essential property, That therefore the glorification of his body, freeth it not, from the rules of Physic: For, so long, as that nature of a true body remains, there are no supernatural gifts, whereby it may be glorified, were they never so high, so far as they may be gathered out of the scriptures, that may hurt either the nature, or the natural property of it: For there is no gift nor quality, that may hurt nature, but that gift, that is against nature. But the supernatural gift, is neither unnatural, neither yet against nature: Therefore it cannot hurt, nor impair nature: And my reason is this; Those gifts that decore, and beautify nature, they cannot hurt, nor impair nature: But all supernatural gifts, beautify, and decore nature; Therefore, they cannot take away, neither nature, nor yet the natural property.  
They leave us not so: but out of this doctrine of Paul, concerning the glorification of the body, they draw an objection to press us withal. Paul grants, that a glorified body, is a spiritual body: but a spiritual body, is an invisible body; Therefore a glorified body, is invisible: and by consequence, the body of Christ is invisible.  
Though the argument be not formal: yet to be short, I deny their assumption: for if there were no more but that word, body, that word might be an argument, that the spiritual body, is not invisible. But yet to open the matter more clearly, according to the meaning of Saint Paul in that place: Saint Paul in a word as it were, in the 44. vers. of that Chap. showeth the change, that shall be in the qualities of the body, by the resurrection: For he saith, that our natural bodies, shall become spiritual bodies: and then, in the next verse immediately following, he expoundeth these two qualities: for in the 45. verse, That is called a natural body sayeth he, which is maintained, and quickened by a living soul only, such as adam's was. And again, that is said to be a spiritual body, which together besides the soul, is quickened with a far more excellent virtue, to wit, with the spirit of God, which descendeth from Christ the second Adam, unto us: Then according unto this ground, I answer with Augustine ad Constantium: As the natural body is not a soul, but a body: Even so, the spiritual body, is not said to be a soul, but a body. And by consequent, it is not invisible:: For the further explaining of this head, I will give them only one knot to lose, and so end this point. Then I reason: If therefore Christ's body, is naturally, and really in the Lord's Supper, because that it is glorified: It followeth consequently, That when it was not glorified, it could not be really present. But it was not glorified when this supper was first instituted: Therefore it was not really present in the bread, at Christ's first Supper. If his body was not really present, in the bread, at the first supper, it cannot be naturally present now. For whatsoever they use now in the administration of their Supper, or of their Mass, (call it as you will) according to their own confession, they use it according to the ordinance, form, and manner, that Christ jesus himself used, in his first Supper: For they say plainly, in their disputation at Poyssie, and in all the rest of their works, That Chr. jesus, first, of all observed that form, which they use in their Mass, & left it to his Apostles, and to their successors, that they should do the like. And so by their own words, they have entangled themselves, and crucified their Mass: what can they answer to this? They will not stand dumb, I am sure: for maintenance of their religion, they must say some thing. Thus they say, That though the body of Christ, which was locally present with the rest of his disciples, was not glorified, yet the body which he exhibited in the bread, was glorified. They might as well have held their peace, and say nothing. For mark the words of the text, as they are written, Luke 22.19. where it is said, And he took the bread, and when he had given thanks, he broke it, and gave to them saying, This is my body, which is given for you: and Saint Paul, 1. Cor. 11.24. hath these words, Take, eat, this is my body, which is broken for you. This relative, which, is relative to the body, which was exhibited in the bread: for according to their own confession, those words are pronounced upon the bread, & directed unto it: But that same body was given, and broken for us, that is to say, crucified, and broken with anguish and dolours. Then I reason after this sort: To be crucified and broken with anguish and dolours, can no ways agree and convene, with a glorified body: But the body that Christ exhibited in the bread, is said of the Evangelists, to be crucified, and broken for us: Ergo, that body was not glorified.  
Now last of all, they are not yet content, but say, Christ can make the bread his body; And therefore, his body is really present. That Christ can make the bread his body, we grant: for Christ being God, can do whatsoever he will: only let them show, That Christ will make of real bread, his real flesh, and then this controversy will end. Christ indeed, makes the bread his body, not really, but Sacramentally: For Christ hath not a body, made of bread; his body was made once of the pure substance of his blessed Mother: Another body than this, or oftener made then once, hath he none: wherefore, all doctrine that teacheth Christ's body to be made of bread, is impious, & heretical. The Papists doctrine of real presence, teacheth, That Christ's body in the Sacrament, is made of bread, by changing the bread, into his body; through consecration: wherefore we may boldly, and and truly conclude; That their doctrine, of real presence, is both wicked, & heretical. Now to conclude this head: I beseech them, seeing that reason fails them, That they fight not against God, for maintenance of a lie, how old soever it be (for the devil is old enough, & yet he could never change his nature) But let them rather glorify God, in confessing these speeches to be Sacramenetal.  
Then what is the reason, & ground, wherefore the Papists pull down the substance of the body of Christ and the blood of Christ, and make the very substance, to be corporally, 
The reason that moves the Papists to think that Chr. body cannot be present in the Sacrament, except it be really, carnally, and substantially present.  really, and substantially in the Sacrament. The reason is this, Because they cannot see, by their natural judgement, nor can understand, by their natural wit, the truth of this, to wit, how Christ's flesh, and blood, can be present in the Sacrament, except he be present to their corporal hand, to their corporal mouth, and stomach. If they had the light to inform them, That Christ might be present, in the Sacrament, and not to the hand, to the mouth, or stomach, they would never think of such a monstrous presence, as they imagine to be there. But being destitute of the spiritual light, they follow their natural reasons, & make a natural, 
Observation.  & carnal presence: So that ye have this lesson to note from hence: There is no man, that hath not the spirit of God, to understand this word, This is my body, but out of question, he will do as the Papists do, that is, he will understand it carnally: And so they mis-knowing the right meaning of it, it is no marvel, though they and we differ in this matter.  
For will you ask of a Papist, first if the true body of Christ be there, or if the true flesh, and blood of Christ be there: he will say, it is there: 
The diverse opinions concerning the presence of the body of Christ in the Sacrament.  will you ask him wherein? he will say, in, and under the accidents of the bread, & wine, under the hue, and roundness of the bread: will you ask him again, by what instrument it is received? He will tell you, by the mouth, and stomach, of the body: So, this is their gross understanding of the body, and blood of Christ. Will you ask of the Vbiquiter, if the true body of Christ be present? he will say it is: will you ask, if it it be in, with, or under the bread? he will answer, it is in the bread, contentiuè, that is, the bread contains it: will you ask him, to what instrument, it is offered? he will answer, that the body of Christ is offered, to the mouth of our body, and that the blood of Christ, is offered to the mouth of our body, as the Papists do: Will you know of us, how Christ jesus his true body, and blood is present? we will say, that they are spiritually present, really present, that is, present in the Lord's Supper, and not in the bread: we will not say, that his true flesh is present to the hand, or to the mouth of our bodies. But we say it is spiritually present, that is, present unto thy spirit, and faithful soul: yea, even as present inwardly, unto thy soul, as the bread, and wine are present unto thy body, outwardly: Will you ask then, if the body, and blood of Christ jesus, be present in the Lord's Supper? We answer in a word; They are present, but not in the bread and wine, nor in the accidents, nor substance of bread, and wine. And we make Christ to be present in this Sacrament, because he is present to my soul, to my spirit, and faith. Also, we make him present in the Lord's Supper, because I have him in his promise, This is my body; which promise, is present to my faith: and the nature of faith is, to make things, that are absent in themselves, yet present: And therefore, seeing he is both present, by faith in his promise, & present by the virtue of his holy spirit, who can say, but that he is present in this Sacrament?  
But yet the word would be explained, 
How a thing is said to be present and absent.  what we mean by the word, present, how a thing is said to be present, & absent. And knowing this, ye shall find all the matter easy. I say, things are said to be present, as they are perceived, by any outward, or inward sense, & as they are perceived, by any of the senses, so are they present, & the further they be perceived the further present: and by what sense any thing is perceived, to that sense, it is present: As if it be outwardly perceived, by an outward sense, that thing is outwardly present. As for example, if it be perceived by the outward sight of the eye, by the outward hearing of the ear, by the outward feeling of the hands or taste of the mouth, it is outwardly present. Or if any thing be perceived by the inward eye, by the inward taste, & feeling of the soul, this thing can not be outwardly present, but it must be spiritually, & inwardly present to the soul: So I say, every thing is present, as it is perceived. So that if you perceive not a thing outwardly, it is outwardly absent: and if ye perceive not a thing inwardly, it is inwardly absent. It is not distance of place, that makes a thing absent, nor propinquity of place that makes a thing present: But it is only the perceiving of any thing, by any of thy senses, that makes a thing present; & the not perceiving, that makes a thing absent: I say, though the thing itself were never so far distant, if thou perceive it by thine outward sense, it is present unto thee. As for example, my body, and the sun are as far distant in place, as the heaven is, from the earth; and yet this distance stayeth not the suns presence from me: why? Because I perceive the sun by mine eye, and other senses; I feel it, and perceive it by the heat, by the light, and by his brightness: So if a thing were never so far distant, if we have senses to perceive the same, it is present to us. Then the distance of place, makes not a thing absent from thee, if thou hast senses to perceiveit: likewise the nearness of place makes not a thing present, be it never so near, if thou hast not senses to perceive it: As for example, if the sun shine upon thine eyes, if thou be blind, it is not present to thee, because thou canst not perceive it. A sweet tune will never be present to a deaf ear, though it be sung in the ear of that man, because he hath not a sense to perceive it: And a well told tale, will never be present to a fool, because he cannot understand it, nor hath no judgement to perceive it: So it is not the nearness, nor distance of place, that maketh any thing present, or absent, but only the perceiving, or not perceiving of it.  
Now the word being made clear, 
How the body of Christ is present.  ask you, how the body of Christ is present? To give our judgement in a word, as ye have heard from time to time, he is present, not to the outward senses, but to the inward senses, which is faith, wrought in the soul. For this action of the Sacrament, and of the Lords Supper, is partly corporal, and partly spiritual: I call this action, partly corporal, not in respect only, that the objects, that is, That bread, and that wine, are corporal, but also in respect, my mouth, whereunto these things are offered, the instrument whereby, and the manner how, these things are received, are all corporal, and natural: I call the same action again, partly spiritual, not only in respect of Christ jesus, who is the heavenly, and spiritual thing of the Sacrament, but also in respect of my soul, whereunto, Chr. is offered, and given, in respect the instrument whereby, and the manner how, he is received, are all spiritual: for I get not Christ corporally, but spiritually: So in these respect, I call this action, partly corporal, and partly spiritual.  
Now, confound not these two sorts of actions, The corporal, and natural signs, with the spiritual thing, signified thereby: again, confound not the mouth of the body, with the mouth of the soul. Thirdly, confound not the outward manner of receiving, by the hand of the body, with the spiritual manner of receiving, by the hand of the soul: And so it shall be exceeding clear to see, that each thing shall be present, to the own instrument; that is, The body of Christ, which is the spiritual thing signified, shall be present to the spiritual mouth, and hand: and the bread, and wine, which are the corporal signs, are present to the corporal mouth and hand. Then how is any object present? A corporal object, is corporally present: and an inward object, is inwardly present. Of what nature is the thing signified? It is of an heavenly nature. Then ask you, how is he present; He is spiritually, and heavenly present to the soul, and the mouth of the soul, which is faith, For it were a preposterous thing, to make the thing signified present to thy belly, or to the mouth or eye of thy body; for if that were so, it should not be spiritually present: because every thing is present as it agreeth in it own nature. Is it a bodily thing? it is bodily present: & if it be a heavenly thing, it is spiritually present: So I think no man can doubt, how the body of Christ is present: he is not carnally present, but spiritually present to my soul, and to faith, in my soul: Thus far concerning the manner of his presence.  
Now the last part of our difference is this: 
The last point in controversy betwixt us, and the Papists.  we have to consider to whom the words ought to be directed, & pronounced: For we & the Papists differ in this last point; we say, that the words ought to be directed, & pronounced unto the people, to the faithful communicants. They on the contrary say, that the words ought not to be directed, nor pronounced to the people, but to the elements, & not to be clearly pronounced, but whispered on the elements; So that if they be spoken to the people, or spoken openly, their charm avails not. Now, I say, that as this holy action, is perverted by them in all the rest, so they pervert it in this point also, in speaking that, to the dumb elements, which they should speak to the people of God: For, I shall prove it clearly, by three arguments taken out of the Scriptures, that the words ought not to be spoken, to the bread, but to the people of God.  
And first I say, The promises of mercy and grace, aught to be directed, and pronounced to them, in whom the Lord performs them, & makes them effectual: But so it is, That the promises of mercy and grace, are performed, and made effectual, not in bread, and wine, but in faithful men & women: Therefore these promises should be directed, to faithful men & women. Now here is the promise of mercy & grace: This is my body which is broken for you: and this promise is made to no other thing, but to the faithful, and so to them only, it ought to be directed. Secondly, we have to consider, That this Sacrament, seals up a covenant of grace, and mercy. Now, with whom will God make his covenant of mercy, and grace? will he make a covenant with a piece of bread, or any dumb element: There is no man will enter into covenant with his servant; much less, will enter into covenant with a dumb element: So in respect this Sacrament seals up a covenant, this covenant, of necessity, must be made with a faithful soul, and in no wise with the dumb element: and therefore, these words cannot be directed to the elements. Thirdly, look to the end wherefore this Sacrament was appointed. Is it not to lead us to Christ? Is it not to nourish my faith in Christ? Is it not to nourish me in a constant persuasion, of the Lords mercy in Christ? Was this Sacrament appointed to make the elements, Gods? No: for if ye mark God's purpose in this institution, ye shall find, that Christ hath not ordained this institution, to nobilitate the Elements, to favour and respect the Elements, which were Bread, and Wine, yesterday, to be Gods to day. We on the contrary, say plainly, that the institution of Christ, respecteth not the elements, to alter their nature. Indeed, it is appointed to alter us, to change us, and to make us more and more spiritual, and to sanctify the elements to our use. But the special end, is this, To make us holy, and more & more to grow up, in a sure faith in Christ, and not to alter the Elements, nor to make them gods. And therefore, by all these three Arguments, it is evident, that the words ought not to be directed to the Elements, but to the people, and faithful Communicants.  
Now, to come to an end: There is one thing, 
Conclusion, with an exhortation.  without the which we cannot profit, let us discourse never so long upon the right understanding of the Sacrament. Ye see now, how all that is spoken concerning the Sacrament, is grounded, and dependeth upon faith. Let a man have faith, be it never so little, he shall get some hold of Christ, and some insight, in the understanding of this Sacrament: but wanting faith, though a man endeavour himself to make the Sacraments never so sensible, it is not possible that he can get any hold of Christ, or any insight of him. For, without faith, we cannot be Christians: we can neither get a sight of God, nor feel God in Christ, without faith.  
Faith is the only thing, that translates our souls, out of that death and damnation wherein we were conceived and borne, and planteth life in us. So, the whole study, and endeavour of a Christian, should tend to this; To crave, that the Lord in his mercy, would illuminate his mind with the eye of faith, and that he would kindle in his heart, a love of faith, and work in his heart, a thirst, and desire of the object of faith, & more and more, to thirst, and hunger, for the food of faith, that nourishes us to life eternal.  
Without this faith, (howsoever the natural man, understanding naturally, would flatter himself) surely, there is no blessedness; but all his life is more than terrible misery. For, whatsoever it be that flatters, and pleaseth thee now, be it a thought, or motion of the mind, or an action of the body, that pleaseth thee now, without faith; the same very motion, cogitation, or action, shall torment thee hereafter.  
So, without faith, it is not possible to please GOD; and whatsoever pleaseth not GOD, is done to torment thee: Therefore crave mercy, for whatsoever motion, cogitation, or action, wherein thou hast offended GOD; or, for the same, God shall offend, and torment thee. And to eschew the offence of God, there is no means, but by true faith; therefore the study of a Christian should be, to grow in faith.  
Now, by hearing of the word, thou gettest faith; and by receiving this Sacrament, thou obtainest the increase of faith; and having faith, the receiving of the Sacrament shall be fruitful: but, without faith, thou eatest thineowne condemnation. Then the whole study of a Christian is, to get faith; and this faith cannot be obtained with idleness, but by earnest prayer: therefore, let every one of us fall down, and crave earnestly this faith, and the increase of it, whereby we may be worthy Receivers of this blessed Sacrament; and that for the righteous merits of Christ jesus. To whom, with the Father, and the holy Spirit, be all honour, praise, and glory, both now, and ever, Amen.   

THE FOURTH Sermon, upon the preparation to the Lords Supper.  1. Cor. 11.28. Let every man therefore examine himself, and so let him eat of this Bread, and drink of this Cup. 
THough the doctrine of our trial, and due examination (well-beloved in Christ jesus) ought to go before the doctrine, and receiving of the Sacrament: yet notwithstanding, seeing that preparation is always, at all times, as well necessary for the hearing of the simple word, as for the receiving of the visible Sacrament; (for no man can hear the word of God fruitfully, except in some measure he prepare his soul, and prepare the ears of his heart, how to hear) therefore the doctrine of preparation, and due examination, must come in it own place, and be very necessary for every one of you. The Apostle, in the words which we have read, delivereth his counsel, and giveth his advise; and not only gives his advise, but gives his admonition, and command, That we should not come to the Table of the Lord, That we should not come to the hearing of the word, rashly: but that every one of us, should come to this holy work, with reverence; that we should prepare, and sanctify ourselves in some measure. And seeing we go unto the King of heavens Table, it becomes us to put on our best array. In a word, he delivereth the whole doctrine, and matter of this preparation, when he saith; Let every man, and let every woman, try and examine themselves. As if he would say, Let every one of you, try and examine your souls. That is, try the estate of your own hearts, and condition of your own consciences. Mark and behold, in what estate you heart is with GOD, and in what estate your conscience is with your neighbour.  
He bids not your neighbour to try you, he bids not your companion to try your heart; but he bids yourself, in person, to try your own conscience; he bids yourself, try your own heart; because none can be certain of the estate of your heart, or of the condition of your conscience, but yourself.  
Now, he excludes not others from the trial of you neither (for it is lawful for the Pastor to try you) but others cannot try you so narrowly, as ye yourselves may; for no man can know so much of me, as I know of myself. No man can be certain of the estate of your heart, and condition of your conscience; & yet you yourselves may be certain of it. As for others, men may judge of your heart, and conscience, according to your works, and effects; and except your works & effects be very wicked, and altogether vicious, we are bound in conscience, to judge charitably of your hearts and consciences. Therefore, there is none so meet to try the spirit of a man, to try the heart, or conscience of a man, as is the man himself.  
Now, 
The heads to be entreated in this Sermons.  that this trial may be the better made, ye have first to understand what it is that ye should try: What ye call a conscience, which the Apost. commands you to try. Next, ye are to consider, for what reasons & causes ye should try your consciences.  
Thirdly, and last of all; ye are to know in what chief points ye should try, and examine your consciences. Then, that we speak not unto you of things unknown, it is necessary for every one of you (seeing there is none of you that lacketh a conscience) to understand what a conscience is: and as nearly as GOD shall give me grace, I will bring you to the understanding, and knowledge of a conscience.  
I call a conscience, 
Definition of conscience, with the exposition of the paits thereof.  a certain feeling in the heart, resembling the judgement of the living GOD, following upon a deed done by us, flowing from a knowledge in the mind, accompanied with a certain motion in the heart, to wit, fear, or joy, trembling, or rejoicing. Now, we will examine the parts of this definition. I call it first of all, a certain feeling in the heart; for, the Lord hath left such a stamp in the heart of every man, that he doth not that thing so secretly, nor so quietly, but he makes his own heart to smite him, and to strike him: he makes him to feel in his own heart, whether he hath done well, or ill.  
The Lord hath placed this feeling in the heart; why? Because the eyes of God, look not so much upon the outward countenance, and exterior behaviour, as upon the inward heart. For he saith to Samuel, in the first book, 16.7. The Lord beholds the heart. So, 1. Chron. 28.9. he saith to Solomon, The Lord searcheth all hearts, and understands all imaginations, and thoughts. Also jeremy 11.20. The Lord tries the reins and the heart. And the Apostle, 1. Cor. 4.5. saith, The Lord shall lighten things that are hid in darkness, and make the counsels of the heart manifest. So, in respect that the Lord will chiefly have to do with the heart, therefore in the heart he placeth this feeling, which is the chief part of conscience.  
I say next, that this feeling resembleth the judgement of God: for, this feeling was left, and placed in our souls for this end and purpose, that we might have a domestical, and familiar judgement within ourselves, to resemble, and describe, the secret, and invisible judgement of the high God; A particular judgement, to go before that general judgement, in that general and great day, where every man shall be justified, or condemned, according to the particular judgement, that is within his own conscience. In the mean time, this conscience is left in us, to arrest us in this life; thereby, as it were, to ease the living God, at that last judgement. For the books of our own consciences, in that last day shall be opened; & every man shall receive, according to the report of the decree that is within his own conscience: therefore I say, that our conscience resembles the judgement of God.  
The third thing that I say, is this; It followeth upon a deed done by us: our conscience, nor our heart strikes us not, before the deed be done; our heart strikes us not, before the evil deed be committed: no, it goes not before the deed; but the stroke of the conscience, and feeling of the heart, follows immediately upon the deed, in such sort, that the deed is no sooner done by thee, but thy conscience applies it to thyself, and gives out the sentence against thyself: therefore, I say, It is a feeling, following upon a deed done by us.  
And next I say, flowing from a knowledge in the mind; for except the conscience have information, and except the heart know, that the deed which is done, is evil; the heart, nor the conscience can never count it to be evil: therefore knowledge must go before the stroke of the conscience: thy heart can never feel that to be evil, which thy mind knoweth not to be evil.  
So, knowledge must ever go before feeling, and according to the measure of thy knowledge, according to the nature, and quality of thy knowledge, accordingly shall the testimony and stroke of thy conscience be. For a light knowledge, a doubting, and uncertain knowledge, makes a light, and small stroke: as on the other part, a holy and solid knowledge, drawn out of the word of God, maketh a heavy stroke of the conscience. So the conscience must answer to the knowledge. If we have no other knowledge, but the knowledge which we have by nature, and by the light & sparks which are left in nature, our conscience will answer no further, but to that knowledge: but if beside the light of nature, we have a knowledge of God in his word, & a knowledge of God by his holy spirit, working in our hearts; our cosciences will then go further, & excuse, or accuse us, according unto the light that is in the word. So that the conscience is not acquired, or obtained, at what time we are enlightened, by the working of the holy Spirit, and hearing of the word of GOD: but, our conscience is borne with us, is natural to us, and is left in the soul of every man & woman: & as there are some sparks of light left in nature, so there is a conscience left in it; and if there were no more, that same light that is left in thy nature, shall be enough to condemn thee. So, the conscience is not gotten, or begun at the hearing of the word, or at that time, when we begin to reform ourselves, by the assistance, and renewing of the holy Spirit: but every man by nature hath a conscience, & the Lord hath left it in our nature; and except that this conscience be reform, according to the word of God, that same natural conscience shall be enough to condemn thee eternally: therefore, I say, flowing from a knowledge of the mind. Last of all, I say, accompanied with a certain motion of the heart: and we express this motion, in fear, or joy, trembling, or rejoicing. In very great fear, if the deed be exceeding heinous, and the stroke of the conscience be very heavy; then the conscience never taketh rest, for guiltiness will ever dread. But if the deed be honest, godly, and commendable, it maketh a glad heart, and maketh the heart even to burst out into joy. So, to be short in this matter (for I purpose not to make a common place of it) ye see, that in every conscience, there must be two things: First, there must be a knowledge; & next, there must be a feeling: whereby, according to thy knowledge, thou appliest unto thine own heart, the deed done by thee. So that, as the word itself testifieth, it ariseth of two parts: of knowledge, according whereunto it is called science; and of feeling, according whereunto, the Con is added, and it is called Conscience. Then the word conscience, signifieth knowledge, with application.  
This conscience, 
To what uses the Lord hath appointed the conscience to serve in the soul of of man.  the Lord hath appointed to serve in the soul of man, for many uses: to wit, he hath appointed every one of your consciences, to be a keeper, a waiter on, a careful attender upon every action done by you. So that, that action can not be, so secretly, so quietly, nor so closely conveyed, but will thou, nill thou, thy conscience shall bear a testimony of it; thy conscience shall be a faithful observer of it; and one day, shall be a faithful recorder of that action. So, the Lord hath appointed thy conscience to this office, that it attends; and waits upon thee in all thy actions. Likewise, the Lord hath appointed thy conscience, and placed it in thy soul, to be an accuser of thee; so that when thou dost any evil deed, thou hast a domestical accuser within thine own soul, to find fault with it. He hath also placed it in thy soul, to be a true and steadfast witness against thee; yea, the testimony of the conscience, resembles not only a testimony, or witness; but the conscience is as good as ten thousand witnesses. The conscience also is left in the soul, to do the part of a judge against thee, to give out sentence against thee, and to condemn thee: and so it doth; for our particular judgement, must go before the general, & universal judgement of the Lord at that great day. And what more? He hath left thy conscience within thee, to put thine own sentence in execution against thyself. This is terrible: he hath left it within thee, to be a very torture, and tormenter to thyself; and so to put thine own sentence in execution upon thyself. Is not this a matter more than wonderful, that one, and the self same conscience, shall serve to so many uses in a soul; as to be a continual observer, and marker of thy actions; an accuser; ten thousand witnesses; a judge; a Sergeant, and Tormentor; to execute thine own sentence against thyself? so that the Lord needs not to seek a Sergeant, out of thine own soul to arrest thee, for thou shalt have all these within thyself, to make a plain declaration against thyself. Take heed to this: for there is never a word of this shall fall to the ground; but either ye shall find it to your comfort, or to your everlasting woe. And this secret, and particular judgement, that every one of you carries about you, abideth so sure, and so fast within you, that do what ye can, if ye would employ your whole travail to blot it out, thou shalt never get it scraped out of thy soul. If ye were as malicious, and were become as wicked, as ever any incarnate devil was upon the earth, yet shall ye never get this conscience altogether extinguished out of thy soul: but will thou, nill thou, there shall as much remain of it, as shall make thee inexcusable in the great day of the general judgement.  
I grant, thou mayst blot out all knowledge out of thy mind, and make thyself become even as a blind man. I grant also, that thou mayst harden thy heart, so that thou wilt blot out all feeling out of it, so that thy conscience will not accuse thee, nor find fault with thee, but thou shalt have a delight in doing evil, without a remorse: but I deny, that any degree of wickedness in the earth, shall bring thee to this point, that thou mayst do evil without fear; but still, the more that thou dost evil, and the longer that thou continuest in evil doing, thy fear shall be the greater: yea, in despite of the devil, & in despite of all the malice of the heart of man, thy fear shall remain. And though they would both conspire together, they shall not be able to banish that fear, but that gnawing of the conscience, shall ever remain, to testify, that there is a day of judgement. I grant also, that there shall be a vicissitude, and that fear shall not always remain, but shall be sometimes turned into security; neither shall that security always abide, but shall be turned again into fear: so that it is not possible, to get this fear wholly extinct; but the greater that the security is, the greater shall thy fear be, when thou art wakened. Thirdly, I grant, that this fear shall be blind; for from that time, a man by evil doing, hath banished knowledge out of the mind, and feeling out of the heart, what can remain there, but a blind fear? When men have put out all light, and left nothing in their nature, but darkness, there can nothing remain but a blind fear. So I grant, that the fear is blind: for neither know they from whence that fear cometh, what progress it hath, whereunto it tendeth, where, nor when, it shall end: therefore, they that are this way misled in their souls, or all men in the earth, they are most miserable. For as long as thou mayst keep in thy mind, a spark of this knowledge, & spiritual light, in the which thou mayst see the face of GOD in Christ, wherein thou mayst see a remedy, in the death and passion of Christ, & wherein thou mayst see the bowels of mercy, offered in the blood of Christ; if thou have any spark of this light (albeit it were never so little) to direct thee, and albeit this knowledge were never so much wounded, yet there is mercy enough for thee in Christ: but if thou close up all the windows of thy soul, and of thy heart, and make them to become palpable darkness, that thou neither knowest from whence the terror comes, nor yet perceivest any remedy, that is the misery of all miseries.  
We have many things in general to lament, concerning the estate of this our Country, 
Application.  wherein we live. Also particularly, There is not one of you, but have great cause to take heed to your consciences now, while ye have time; that ye banish not altogether this light, which is yet offered unto you, and whereof some sparks yet remain. For I see the most part of men, run headlong to banish the spark of light that is in them, and will not rest, so long as there is any spark of it left, until it be utterly banished. And when they have done so, alas, what can follow, but a blind and terrible fear in their consciences, which they can never get extinguished; a fear without remedy; a growing fear, and not a decaying fear; a fear that will devour them wholly at the last. Therefore, every one of you be careful of this light that is within you; take heed, that the foul affections of your hearts, draw not your bodies after them; see, at the least, that those affections banish not this light. And, so long as the Lord offers you this light, in time crave, that of his mercy, he would give you the grace to embrace it, to take a new course, and yet to amend your lives, while time is given you.  
The body shall leave the soul, and the soul shall leave the body; but the conscience shall never leave the soul: but whether soever the soul goeth, to the same place shall the conscience repair; and look in what estate thy conscience is, when thou departest out of this life, in the self same estate shall it meet thee in the great Day. So that if thy conscience was a tormentor to thee at the time of thy death, if thou get it not then pacified, it shall be also a tormentor to thee, in that general judgement. Therefore, this matter would be well weighed, and every one of you should study to have a good conscience, that when the soul is severed from the body, leaving your conscience at rest, and peace with God, it may be restored unto you, & meet you again, with as great peace and quietness.  
Thus far concerning conscience, what it is. I beseech the living Lord, so to sanctify your memories, that ye may keep these things; and that every one of these things may be so imprinted in your hearts, that ye may be mindful of them, all your lives.  
The second thing that we are to speak of, is this: We are to consider wherefore we should try our consciences; for what causes we should examine our own souls and consciences. I will declare the reasons briefly. It behoveth every one of you to try your conscience. Why? Because the Lord will make his residence, in no other part of the soul, but in the conscience: He hath appointed his dwelling to be in the heart of man, and in the will, and conscience of man; and therefore it becomes you, to make his dwelling place clean, & to take heed unto your hearts.  
Next; though the Lord of heaven made not his residence there: yet, in respect the eye of GOD is an all-seeing eye, and able to pierce through the very thickness of man's flesh, how dark and gross soever it be, and to enter into the very secret corners of thy conscience; (for unto the all-seeing eye of GOD, the most secret corner of the conscience, is as clear and manifest, as any outward, or bodily thing in the earth, can be to the outward eye of the body): In respect therefore that this eye is so piercing, and that he casts his eye only upon our hearts, it behoveth us to try our hearts.  
Thirdly, he is the Lord of the conscience. There is no Monarch on earth, that hath any sovereignty or lordship over the conscience: only the GOD of heaven, only Christ jesus, King of heaven and earth, is Lord of the conscience, he hath power only to save and lose. Therefore, when thou comest to this Sacrament of the Lords Table, thou oughtest carefully to look unto thy conscience, to try and examine the state of it.  
Last of all, which is a chief reason; It behoveth thee to prove thy conscience, because the welfare and health of thy soul, dependeth upon thy conscience. If thy conscience that is within thy soul, be well, if it be at peace and rest, thy soul is well; if thy conscience be in a good estate, thy soul must needs be in a good estate; if thy conscience be in good health, of necessity thy soul must be in good health; for the good health, & happiness of the soul, depends upon a good conscience: therefore, it concerneth every one of you, to try well your consciences.  
There was never any la made, or devised, that forbade us to have a care of our healths; it is lawful for us to seek such things as may procure, and preserve it: but the health of thy soul, standeth in the health of thy conscience, and in preserving thereof: therefore, by all laws, thou oughtest to attend thy conscience. If thou keep thy conscience well, thy soul is in health; and if thy soul be in health, let troubles come what will upon thy body, thou wilt endure them all; but if thy soul be diseased with an evil conscience, thou shalt not be able to bear out the least trouble that shall come unto thy body: whereas, if the conscience were at rest, and in good health, that trouble could not happen unto thy body, but the strength of a good conscience would bear it out. Then have ye not reason, and more than reason, to take heed to your consciences, to try, and examine your consciences, in what estate and disposition they stand?  
Now, 
Certain lessons to be learned, by which a man may preserve health in his soul & conscience.  because it is a fruitless thing to tell you, that health is necessary, and not to show the way how this health may be obtained and preserved; therefore to keep your consciences in quiet, & good health, I will give you these few lessons. First of all, be sure, that ye retain steadfast, a persuasion of the mercy of GOD, in Christ jesus; examine when thou liest down, and examine when thou risest up, in what estate thou art with God; whether thou mayst look for mercy at his hands, or not.  
Art thou persuaded of mercy? Assure thyself thy conscience is in a good estate, thou hast health in thy soul; for, by the keeping of faith, the conscience is preserved, as saith the Apostle, 1. Tim. 1.19. Keep this persuasion, preserve it whole and sound, hurt it not, bring not thy soul into doubting, stay not, nor hinder thy persuasion, if thou desire to keep health in thy soul: for, if thou doubt, or any way diminish thy persuasion, and assurance, assuredly, thy assurance cannot so soon be hindered, nor diminished, but at that very instant, shall follow the diminishing of the health of thy soul; yea, it cannot be, but in that very article of time, shall follow the hurt of thy conscience; for faith will not dwell, but in a whole conscience. Therefore, at what time thou dost any thing against thy conscience, at that very time, thou losest a degree of thy persuasion of the mercy of God: and until such time as thou fall down at the feet of Christ, and obtain mercy for that wicked deed, purchase peace at his hands, and repair thy persuasion, thou shalt ever doubt of mercy, and want health in thy conscience. Then this is the first lesson, to keep health in your souls, To be persuaded of mercy.  
The second lesson to keep a good conscience, or to keep health in thy soul, is this; Ye must fly, eschew, and forbear, whatsoever may trouble the health of your soul, whatsoever may trouble the quietness, & peaceable estate of your conscience: cast it out, forbear it, and eschew it. This general is good. But let us see what it is that troubles the quiet estate of the conscience. Only sin; nothing but an evil nature. Therefore we must of necessity, to keep health in our souls, forbear and eschew sin; we must fly and avoid sin. It is not possible, that ye can both keep a good conscience, and serve the affections of your heart: & therefore, to keep peace & health in thy soul, thou must take leave of thy lusts; thou must renounce the lusts, and affections of thy heart, and thou must not do as thou wast wont to do: thou must not be given to the service of thine affections, and of thine appetite, to put them in execution, as thou hast formerly done. But in-case thine affections, or lust command thee to do any thing, what is thy part? Thou must try, how far this may stand with the good will of God; and how far that affection which commands thee, may agree with the law of God. Is there such a harmony, as that, that thing which thine affection commands thee, may stand with God's law, and holy will? Then no question, it is a sanctified affection, thou mayst put it in execution. But after this trial, if thou find thine affections to be exorbitant, & out of rule, carrying thee from God, & against his law, beware of it, resist it, put it not in execution; for if thou fulfil the will of thine affections, what pleasure can it bring with it? It may well bring a flattering pleasure in the entry, but it closeth ever with a bitter remorse in the end. Then to eschew this bitter remorse, should ye not all try your affections? Ye must examine and try them by the square of Gods la; ye must see how far they agree with his law, and how far they descent from it; & so far as they are dissonant from that law, let every man deny himself, renounce his affections: and so, this trial being taken in this manner, by thyself, it sanctifieth thine affections, maketh Christ to lodge in thy soul, maketh thy conscience to be at rest. And the holy Spirit this way, maketh both body, and soul, to be in good health, and to rejoice. Then fly from sin. This is the second lesson.  
The third lesson is this; Study to do well. wouldst thou keep health in thy soul? Study to do better and better continually: At the least, have a purpose in thy soul & heart, to do better daily; which is the last lesson. Seeing that when we study to do best, & that the just man, that is, the most holy man, falleth so often as 7. times a day, yea rather, 70. times seven times, what is thy part in these slips, and snares? Though thou fall, as thou canst not eschew to fall, lie not still there; sleep not there where thou hast fallen: it is a shame to sleep there, therefore arise again. And how shouldest thou rise? By lifting up thy soul, and running to the Fountain of grace and mercy; by repairing to Christ jesus, to obtain mercy for thy soul; and to crave, that he would send out of himself, that measure of peace, that may put thy conscience at rest, & restore thy soul to health. So, lie not where thou fallest, but incontinent arise, & crave mercy; and in obtaining mercy, thou shalt repair thy fall, thou shalt amend thy life by repentance, & by repentance thou shalt get peace, thou shalt have thy conscience at rest, and get health to thy soul. Now keep this rule, if thou desirest to keep thy soul in health: look that thou sleep not in sin, as David did: lie not still when thou art fallen, and so fall from one sin, to another; as from adultery, to murder, from murder, to the next, etc. As commonly, if a man sleep in sin, and rise not in time, one sin will draw on another; for there is no sin alone, but always the greater, and more heinous that the sin is, it hath the greater, and worse sins waiting on it. Therefore, when ye fall, delay not to arise, but repair to the fountain of mercy, and seek grace in time: run to prayer, run to the Church of God, wheresoever it be, whether in the field, or in the town: run to Christ jesus, and crave mercy of him, that ye may have peace in your consciences; and so by these means, every one of you shall preserve health in your souls. By these means, ye shall learn what difference is, betwixt this living word of mercy, and grace, which sounds in our religion; and that slaying letter, that kills the soul of every one that hears it; I mean that Idolatrous doctrine, of that dumb Mass.  
I mention this unto you, because I see, that many in these days are fallen to it, and the Lord is beginning to abstract his grace, and mercy from this Country, for the contempt of this quickening word, which hath so clearly sounded here, & which our countrymen, for the greatest part (running headlong to the devil in a dumb guise) travail utterly to banish. Is not this a miserable thing, that so few of you have eyes to consider, and discern, of the time of peace, mercy, and grace, which is so abundantly offered? The Lord of his mercy, give you eyes in time.  
Thus far concerning the reasons, wherefore every one of you should try and examine your own consciences: and this trial ought not to be for a day, or for a year; but it ought to be every day, and every year of thy whole life. For that conscience that should rest for ever with the living God, that conscience, which must ever behold the face of the Son of God, it cannot be over-well cleansed; we cannot look over-narrowly to it. The more curious we be in searching out of this conscience, we are the better occupied: I speak of our own consciences, I speak not of our neighbours.  
Thirdly, I come to the points, 
In what points we should examine our consciences.  wherein every one of you should try and examine yourselves. Every one of you ought to try & examine your consciences in two things: First, whether thou be at peace with God, who is the Lord of heaven, or not. Next, examine thy conscience, whether thou art in love & amity with thy neighbour, or not. wouldst thou know, whether thy conscience be at unity & peace with God, or not? Thou shalt know it this way; The God of heaven, can have no society nor company with that soul, which is always unclean, that is every way defiled; no, he cannot.  
Now, I speak not so precisely, that I make a soul to be fully sanctified, & perfectly holy in this life: no, in this life, there are wonderful iniquities, gross sins, & great faults, wherewith, even the righteous are defiled: but this is my meaning; There is no soul can be at any peace with God, or wherewith the Lord can have any society, but in some measure it must be sanctified, and made holy. For God cannot make residence in a soul, that is always as a slinking dunghill; and therefore of force, in some measure it must be sanctified: there must be so much made clean in one corner, or other, of that soul, wherein the Lord of heaven, by his holy Spirit, may make his residence.  
Now, let us see whereby the soul is sanctified. Peter, Act. 15.9. saith, That the soul of man is purified by faith; that the heart of man is purged by faith. So, faith openeth and purgeth the heart. By faith in Chr. jesus, and in the merits of his blood, we have peace with God: Being justified by faith, we have peace towards God, through our Lord jesus Christ, saith the Apostle, Rom. 5.1. Now then, this point cometh in, That ye are to prove yourselves, whether ye be in the faith, or not; as the Apostle saith, 2. Cor. 13.5. Prove yourselves, whether ye are in the faith. Examine if your souls be seasoned with this faith; for if ye have not faith in Christ, Christ is not in you; and if Christ be not in you, ye are in an evil state, ye are in the estate of the reprobate, and damned. So every one ought to look carefully, and see if he have a belief in the blood of Christ, or not: whether he believe to obtain mercy by his merits, and sanctification by his blood, or not. For if thou have no measure of this faith, thou hast no measure of peace with GOD, by reason our peace with God, is engendered and groweth daily more and more by true faith in Christ.  
Now this faith, where it is true, where it is lively, and couples the heart with GOD, as I have already said, it must break forth in voord and deed, it can by no means be held in, but it will break forth. It must break out in word, in glorifying the God of heaven, who hath forgiven us our sins; it must break forth in word, by giving a notable confession of those sins wherein we have offended him. It must break out in deed, in doing good works, to testify to the world, that thing which is within thy heart; to testify to the world, that thou, who hast this faith, art a new man; that by thy good example of life and conversation, thou mayst edify thy brethren, the simple ones of the Church of God; and that, by thy holy life, thou mayst draw sinners to repentance; that they seeing thy good light, may be compelled to glorify GOD in thee.  
Then, in the first point of trial, let us look to these three; to the heart, to the mouth, to the hand. Take heed that there be a harmony betwixt these three; for, if the heart be inwardly coupled with God, there is no doubt, but the mouth will outwardly glorify him; and if thy heart and mouth be renewed, and be one, of necessity thou wilt express it in thy conversation. There must be an agreement betwixt the heart and the hand, thy conversation must be changed with the heart, and be holy, honest, and godly, as the heart is: So that if thy conversation be good, it is a sure token, that thou art at one with God: but if thy conversation be not good, speak what thou wilt, thy heart is but defiled; this true, and lively faith, hath no place in it. Then wouldst thou know, when thou art at one with God? When thy conversation, thy heart, and thy mouth say all one thing, then without question, thou hast the work of faith, wrought by the holy spirit in thy heart, which maketh thee to be at peace with God. This is the first point, wherein ye should try yourselves.  
The next point, is love: ye must try, whether ye be in love, and charity with your neighbours, or not: for, as thou art not coupled with God, but by the hand of faith; so thou art not coupled with thy neighbour, nor joined with any member of Christ in this world, but by the hand of love, amity, and charity. Take away love, thou art not a member of this body: for love is the master sinnowe, and couples all these members of Christ's body together, and makes them to grow up, in a spiritual, and mystical unity: love, is the only mark, whereby the children of Christ, and members of Christ's body, are known from the rest of the world: love is that holy oil that refresheth our souls, & makes us like unto God; and the more we grow in love, the more God by his spirit dwelleth in us, for God is love: So that except in some measure, love towards thy neighbour, dwell in thy heart, thou canst have no society with thy neighbour, and far less with God. If the manners of men were examined by this rule, we should find a multitude of godless people in this country, who have their hearts raging with malice, one against another: and where the devil and the malicious spirit dwell, there is no place for the holy spirit. And although the Lord hath gone about by all means possible, early, and late, to instruct them, and to infuse into them this precious love, and amity towards God, & their neighbour, and so to alter their conditions: Yet they will not suffer themselves to be wakened, until the great vengeance, and malediction of God fall upon them: This love, this honest, and godly conversation floweth always from the root of faith. So that if thy heart have faith in any measure, be it never so little, in that same measure, thou must have love towards thy neighbour: & this love is never idle, but is uttering itself, in one effect or other: And in respect that faith is the ground whereupon all the rest depends, and in respect, that this faith is such a jewel, as without the which it is not possible for any of you to please God, without which, all your deeds are abomination before him, without the which you are in the greatest misery (which th' misery is so much the more terrible, in that you are ignorant of it) Is it not good reason, that ye know, and understand, how this faith is first wrought & then nourished, in your souls, by the holy spirit? that seeing how it is created, & the manner how it is brought about, ye may examine your consciences, & see whether ye be in the faith or not. My purpose was to have insisted longer on this matter, than this time will suffer. Now therefore, as time will permit, and GOD shall give grace, I will let you understand, how the H. spirit employs his travail in the heart & mind of man, & what pains the holy Ghost taketh in creating, and forming this jewel of faith in your souls: Yet, before I enter this work, to let you see the travails of the spirit of God, in working of this faith in your hearts: It is necessary, and more than necessary, that ye understand, first your own misery, and infirmity: and that ye know, how the Lord was induced to recover you, out of your old estate, and to recreate you, who were lost, by the fall of your father Adam.  
Then to consider of this matter more deeply, I offer to your remembrances this ground: That man universally, and every one particularly, being corrupted, being lost, and that by our first father's fall (for if there were no more, but that same first fault and sin of his, we are all of us justly condemned, to a double death both of body, and soul for ever) Man, thus universally, and particularly, being utterly lost, without any hope at all of recovery left in his soul, without any sense of the recovery of that fromer estate, or repairing of that Image which he had lost through sin, long before; he being I say lost by this sin, and left in this desperate estate in himself: what doth God? The everliving God, only wise, whose ways are unsearchable, hath found out a way, how that man, this way lost, yet he may be saved: herein he sought counsel, from whom? Not from any creature, but he counseled with himself; The persons of the Trinity took counsel of themselves, one God was moved to seek counsel from himself, only moved in himself: for he had not an external principal without himself to induce him. So, he seeking this counsel at himself, and being moved in himself thereto: As Ephes. 1.9. what doth he? when all men should have died for ever, it pleased him of his infinite mercy, to select out of all, and to elect a certain number, out of the lost race of Adam, that should have perished for ever. In this his counsel and decree, moved I say of himself, and seeking counsel from himself only, he selects a certain number, out of this rotten race, which certain number, he will have sanctified, he will have justified, he will have glorified: And therefore to bring to pass the work of their salvation: what doth he? he appoints his own natural son (for he had but one natural son) he appoints the second person of the Trinity, his own natural son, God, in power, glory, and majesty, as high as himself, equal with God the father in all things, he appoints him to work this work, to bring to pass this work of our redemption, and eternal salvation (This is but the mystery of it, in some measure disclosed). And therefore in the fullness of time, (for he dispenseth all things according to his wisdom) at such time as he appointed, he makes his son to come down, to seize himself in the womb of the Virgin, to take on our flesh, to take on the likeness of sin; he took not on sin, but he took on the likeness of sin: what call I that likeness? our flesh is the likeness of sin: he took on our flesh, and nature, the likeness of sin, which was perfectly sanctified, the very moment of his conception, in the very womb of the Virgin: He took on this flesh, that in this flesh, and nature, sin might be banished, and cast out of us forever: And whereas we should all of us have gone one way (for there was no exception of persons by nature) Chr. Ies. our saviour, hath elected us: & according as his father in his secret election, before the beginning of the world, had elected us; the same Chr. jesus in his own time, calleth us, and maketh us partakers, of that salvation, which he hath purchased, & he repairs not only that image which was lost in our forefather Adam: he placeth us, not in a terrestrial paradise, where Adam was placed at the beginning (and what more could have been sought by us?) but he gives us a far more excellent image, than we lost, he placeth us in a more high, & in a more celestial paradise, than we lost: For so much the more heavenvly is the paridise which he gives us, as the 2d Adam is more excellent than the first, and as the son of God, & God himself, is far above any creature, that ever was; man, or Angel. Therefore it comes to pass, that by the benefit of the second Adam, Chr. jesus our Saviour, the son of God (whereas had we remained in that Image, wherein our forefather was first created, we should have settled ourselves in the earth for ever, we could not have craved a better paradise than an earthly paradise, for earthly Tabernacles) By benefit of the son of God, I say, it cometh to pass, that we are plucked up, out of the earth, to the heaven & to a heavenly paradise. And what have we to do with heaven? Are we not made of the earth, to return to the earth? Becomes not an earthly paradise an earthly body? yet the Lord in his mercy, sendeth down his son, to draw us up, out of the earth, to the heaven. This is so high a thing that it cannot be easily considered. For this drawing of us, to a heavenly paradise, is a thing, more than could have been thought on. That we should live the life of Angels in heaven: how could the heart of man, think on this? yet it pleased the living Lord, in the great riches, and bowels of his mercy, and in the exceeding greatness, of the power of his mercy towards us (The Apostle in that Epistle to the Ephesians, cannot get words enough to express this, he knows not how to begin, nor how to end, when he speaks of the riches of that mercy. And if ye look well into that Epistle to the Ephesians, ye shall find more high, and excellent styles, given to the riches of that mercy, in that Epistle, then in any other part of the Scripture) It pleased him I say, of his own mercy, not to give us simply the Image which we lost, nor to leave us, in this earth: but it pleased him, to give us a better Image, and beside that, to place us in heaven, there to remain with him for ever.  
Now, resteth his mercy and grace here? No: But that this salvation, which he hath already purchased, and brought about, by his son, our Saviour, Christ jesus, that it might be wholly accomplished, having nothing wanting in it: As he redeemed us, in his own person perfectly; So, he makes this same redemption to come to our knowledge, and make us sure of it in our consciences: and to this end, what doth he? As by his death, he purchased our full redemption, so he makes it known unto us, he intimates it unto us; by our inward calling, letting us both find, and feel in our hearts, what he did in his body for us. For our Lord when he makes his servants, to proclaim this redemption, and to intimate it to our consciences, he works this jewel of faith in our souls, which assures us, that the son of God, hath died for us: For what could it avail us, to see our redemption, to see our salvation, and our life, a far off, if a way were not found out, & a hand, and means given unto us, whereby we may apprehend that salvation, and apply it to ourselves. What can it avail a sick man, to see a drug in an Apothecary's shop, except he may have it, and apply it to his sick body? So, to the end that this work of our redemption, and salvation, may be fully, and freely accomplished: look, how freely, he hath given his only son, to the death of the cross for us; as freely hath he found out this way, and means, and offered us this hand, whereby we may take hold on Christ, and apply him to our souls: This means, to conclude, is faith: There is not a way, nor an instrument in the Scriptures of God whereby we can apply Chr. to our souls, but only the instrument of faith: therefore, faith cannot be enough commended. Turn to faith, & it will make thee turn to God; & so, conjoin thee with God, & make all thine actions, well pleassing unto him: There is no good action that we do, though it seem never so good, before the world, but it is abomination before God if it be not done in faith, and will forward our condemnation: having faith, all the creatures of god, are serviceable unto us, they must all conspire to the furtherance, of the work of our salvation: As on the contrary, wanting faith, there is none of the creatures of God, but shall be enemies unto us, and conspire to our damnation: For faith conjoines us, with the God of heaven, and makes us heavenly: This jewel of faith, seasons all the gifts, & graces, which God giveth unto us: All the riches of the earth, is of no value to my soul, without faith. And what avails it any man, to have all the knowledge, and wisdom in the earth, without faith? For the devil hath all this knowledge, and is not the better. What avails it me, to conquer all the monarchs, kingdoms, and whole riches in the earth: what can all these avail my soul? Nothing but accuse me, if I want faith. Therefore, all the benefits, and gifts of God, without faith avail nothing, but to augment our misery: All the gifts, and graces of God are abused, without faith: faith only makes thee to use the benefits, and graces of God rightly: faith only should be sought, kept, and entertained, here in this life: having faith, all the rest of God's graces, are profitable unto thee, for this jewel keeps them all in order, & makes them all fruitful; whereas, wanting this jewel, there is nothing here on earth, but it will testify against thee.  
Let us then speak of this faith, how it is wrought in you: I take my ground out of the Evangelist john, 
How faith is created in our souls.  6.44. where our Saviour saith, No man can come to me, except the Father which hath sent me, draw him: In the which words, we see clearly, that except we be drawn, except we be compelled, except we be thrust, except of unwilling, we be made willing, by God the father, it is not possible for us to come to his son: What is the reason of this, that the spirit of God must draw us, and make us willing, or ever we come to God? Because, by nature we are, not only wounded, and lanced by sin, and iniquity, but as the Apostle showeth, Ephes. 2.1. we were wholly dead, in trespasses and sins: yea, observe, how void any dead body is, of a natural life, so void are our souls (though they be living the natural life) so void are they, of the life of God, of that heavenly and spiritual life, whereunto, we in this life do aspire: until such time, that the spirit of God draw our hearts, and minds, that is quicken, our hearts, and minds. No, it is not a drawing as we commonly speak, it is a very quickening of a dead thing: It is a quickening of that thing, which was void of the life of the spirit. Then except the spirit of God draw us, that is, quicken us, with that spiritual, and heavenly life, it is not possible for us, to come to heaven. And except he nourish this life, which he hath begun, it is not possible, that we can stand in this life: So the spirit of God, is said to draw us, that is, to begin this life in us, and by the same holy spirit, to continue, and nourish this life in us. Now by the drawing of the spirit, our souls are quickened: and by the drawing of the spirit, I understand no other thing, but the framing, and creating of faith in our souls which makes us new creatures. Now let us see, what order the spirit of GOD keepeth, in drawing us, and informing, and creating this faith, in our souls: First of all, I divide the soul, into no more parts then commonly it useth to be divided, that is, into the heart, and the mind. Our mind then being a cloud of darkness, altogether blind naturally, there being nothing in that mind of ours; but vanity, error, and ignorance, whereby we vanish away, and can never long continue in any good resolution, or purpose; What doth the spirit of God? The first work, that ever the spirit of God doth, he taketh order with the mind: and what doth he to the mind? he banisheth darkness, he chasethout vanity, and blindness, that naturally lurketh in the mind; and instead of this darkness, he placeth in the mind, a light, a celestial, and a heavenly light, a light which is resident in Christ jesus only: Then, the spirit chaseth out that cloud of mist, & darkness, and placeth light in the mind. And what worketh he by this light? We getting this inward, and heavenly light in the mind, & a sanctified understanding, incontinent he makes us to see God: not only as he is God the creator of the world; but also as he is God the redeemer, and hath redeemed us in his son Christ jesus. Now before I obtain this light, what is my heart, & mind doing? There is not one of you, but have experience, as I myself have, in what estate the heart, and mind is, before that this light enter: The mind lieth drowned in blindness, and the heart is hardened, and they both conspire together in vice, to set up an Idol in stead of God, a domestical and invisible Idol: what sort of Idol is that? No doubt, some worldly, or fleshly affection, or other: this is set up, in the throne of thy heart; and on this Idol, thou bestowest the service of thy whole heart, of thy whole mind, of thy whole soul, and body: So, that the service both of the soul, and body, which should be bestowed upon God only, is employed upon that Idol, which is set up in thy heart, that is, in the place of God, in the steed of the most high God: And thou art more addicted, to the service of that Idol, than ever thou wast, to the service of the living God: yea, until such time, that this Idol of ours be banished, and that this blindness, whereby this Idol is served, be taken away, there is not one of you, but are servants to one lust or other; & thy soul, that should be consecrated to the service of the living GOD, is employed upon one affection, or other, upon some worldly or fleshly lust, of thine own: But from the time, that the Lord beginneth to scatter the clouds of our natural minds, and understandings, and beginneth to chase away this thick mist, of the dark soul, and placeth therein, some spark of heavenly light, which floweth out of Chr. and whereas we were children of the night, and darkness before he makes us to be light in the Lord, and to be children of the light, and of the day. Then we see, that all the things in the world, besides the living God, are vanities, deceivable allurements, unconstant shadows, fleeting, and flowing without any abiding: and and then we see, that our hearts, and our minds, were set on evil continually. Then we begin to abhor that Idol, and to seek to serve God only. Now except the Lord of his mercy, and goodness, place in us this light, until such time as we get some glimmering of this light, we can never see our own vanity, nor yet see God.  
This then is the first work of the spirit, he banisheth darkness, and errors, and placeth light in our minds. Now this first work of the spirit, is termed oftentimes in the Scripture, under the name of faith: for the mind hath it own assent, and persuasion in the own kind, as well as the heart hath: and therefore the mind being illuminate, & seasoned with this light, the assenting, and knowledge in the same mind, is called faith. The Apostles, and Evangelists, give to this knowledge, the name of faith: for from the time, that thou once hast an eye to see God, & whom he hath sent, Christ jesus, when once thou gettest a sight of him, and access to him, if it were no more than in the mind, it is called faith.  
But we must not stand still here: If faith go no further than the mind, it is not the faith that we are seeking. For the faith that justifieth, and doth us good, must open the heart, as well as it openeth the mind; it must banish that Idol and affection out of the heart, and in steed thereof, place a throne for Christ jesus. So, that except the good spirit of God, go further than the mind, and banish this Idol, as well out of our hearts, as out of our minds, we have not that justifying faith, whereby we may look for mercy. Yea, the spirit of GOD must not only stay at the enlightening of thy mind, but it must mollify this heart of thine, and change thine affections. And whereas thy affections were wicked, and evil, God's Spirit must change thy will: and he never can change thy will, except he make the ground of thy heart good, that it may be set on God, and bring forth good fruit abundantly to the owner.  
And what teacheth this? This teacheth you to seek for an honest heart, and to seek instantly, while ye obtain it. For, what availeth it any man, to know what is good, or what is evil, except he have a way showed him, how he shall eschew the evil, & a means given him, to make himself partaker of the good?  
Is not this an idle, and unprofitable knowledge to me, to see a far off, and to know that this is good for me, when I find not a means, how to be partaker of that good, that it may be especially good to me? Is it not an idle knowledge also, to perceive that this is ill for me, that it will do me hurt if I do it; and yet, that same very thing I will do, and no other?  
So the Spirit of GOD, linketh these two together in this work; and as he reforms the mind, he reforms also the heart, and makes you to be partakers of that good, which ye see; and to eschew that evil which ye perceive. And this is the second work of the Spirit, Not only to present a thing to thee, but to make it thine in effect. For, howbeit the mind would do his part never so well, and let thee see that Christ is thine, and present him to thee never so often; yet if thy heart be not reform, that will, and crooked affection that is in thy heart, will prefer itself to Christ, and will make thee to account all but folly, in respect of that Idol.  
And therefore, it were an idle, and a foolish thing for me to see my salvation, except I get grace to be partaker of it: and what avails it thee, to see the works of the devil, to see thine own sins, that slay thee, except thou get grace to eschew them? And so the second work of the spirit, is this, He enters into the heart, he daunteth the heart, and wonderfully changeth it, making the will of it obedient: he mollifies the affection, which was hard before, in such sort, that it is made to pour out thy affection in some measure, on the living God, whereas it was poured out on one Idol or other of thine own before. Then, except the heart will do his part, as the mind doth his part, the whole soul is not consecrate to God: for God hath not made the soul, that the heart should serve thee, and the mind only should serve him; but thy service is then only acceptable to God, when thou consecratest thy heart, as well as thy mind to him.  
Now, 
A similitude of the apprehension of the corporal food, to illustrate the spiritual.  this matter is so clear, that it needeth not to be illustrated by similitude: yet to make it more plain unto you, I will show you by a similitude, that the apprehension of the mind is not enough, except ye get the apprehension of the heart also. In corporal things, in meat & drink, which serve for the use of your bodies, there must be of this meat and drink, two sorts of apprehensions: and as there is two sorts of apprehension, of the meat and drink, that is the food of the body: so there is two sorts of apprehension of the body, and blood of Christ jesus, which is our meat and drink spiritual. Of meat and drink corporal, there is an apprehension by the eye, and by the taste: that while the meat is present unto you on the Table, your eye taketh a view of that meat, discerneth it, and maketh choice of it: and not only the eye, but also the taste discerneth the meat, and the taste approving it, that is called the first apprehension.  
Now, upon this which is the first, the second apprehension followeth: that is, after that ye have chewed that meat, swallowed it, & sent it to your stomach, where it digesteth, and converteth into your nurture; then in your stomach, ye get the second apprehension. But if your eye like not that meat, neither your taste like it, the second apprehension followeth not; for thou wilt spit it out again, or reject it, preferring some other meat unto it, that thou likest better. That meat which thou likest not, enters never into thy stomach, and so it can never be converted into thy nourishment: for, it is only the second apprehension of the meat, that is the cause of the nourishment of the body, in our corporal food; so that if ye chew not this meat, and swallow it, it feeds you not; than it is only the second apprehension that nourisheth our bodies.  
It is even so in spiritual things (so far as they may be compared) in the food of Christ jesus, who is the life, and nurture of our souls and consciences. There must be two sorts of apprehension of Christ jesus. The first apprehension is, by the eye of the mind; that is, by our knowledge, & understanding: for, as the eye of the body, discerneth by an outward light; so the eye of the mind, discerneth by an inward, and renewed understanding, whereby we get the first apprehension of Christ.  
Now, if this first apprehension of Christ like us well, than the next followeth: We begin to cast the affection of our hearts on him; we have good will to him: for all our affections proceed from our will, and our affections being renewed, and made holy, we set them wholly upon Christ. We love him; and if we love him, we take hold on him, we eat him, and digest him; that is, we apply him to our souls: and so, of this love, and liking of him, the second apprehension doth follow. But if we have no will to him, if we have no love, nor liking of him, what do we? Then we reject him, and prefer our own Idol, and the service of our own affections, to him; and so the second apprehension followeth not. We cannot digest him; and if we digest him not, that spiritual life cannot grow in us: for mark, in what place the eye serves to the body, in the same room, serveth knowledge, and understanding to thy soul: and look in what place, thy hand, and thy mouth, thy taste, and thy stomach, serve unto thy body, in that very place, serve the heart, and affections to thy soul.  
So that, as our bodies cannot be nourished, except our hands take, and our mouths eat the meat, whereby the second apprehension may follow: likewise, our souls cannot feed on Christ, except we hold him, and embrace him heartily, by our wills, and affections. For we come not to Christ, by any outward motion of our bodies, but by an inward motion, and apprehension of the heart. For God finding us all in a reprobate sense, he brings us to Christ, by reforming the affection of our souls, by making us to love him. And therefore, the second apprehension, whereby we digest our Saviour, will never enter into our souls, except, as he pleaseth the eye, so he please the will, and the affection also.  
Now, if this come to pass, that our wills & affections, are wholly bend upon Christ; then, no doubt, we have gotten this jewel of faith. Have ye such a liking in your minds, and such a love in your hearts of Christ, that ye will prefer him, before all things in the world? then, no question, faith is begun in you.  
Now, 
How faith is nourished and entertained in us.  after a thing is begun, there is yet more required: for though this faith be form in your minds, in your hearts, and souls, yet that is not enough; but that which is form, must be nourished; and he who is conceived, must be entertained and brought up: or else, the love that is begun in me, by the holy spirit, except by ordinary means it be daily entertained and nourished, it will decay: except the Lord continue the working of his holy Spirit, it is not possible that I can continue in the faith.  
And how must we nourish, and continue faith in our souls? Two manner of ways. First, we nourish faith begun in our souls, by hearing of the word; not of every word, but by hearing of the word of God preached: and not by hearing of every man, but by hearing the word preached by him that is sent. For this is the ordinary means whereunto the Lord hath bound himself; he will work faith, by the hearing of the word, and the receiving of the Sacraments. And the more that thou hearest the word, and the oftener that thou receivest the Sacraments, the more thy faith is nourished.  
Now, it is not only by hearing of the word, & receiving of the Sacraments, that we nourish faith. The word, and the Sacraments, are not able of themselves to nourish this faith in us, except the working of the holy Spirit be conjoined with their ministry. But the word, and the Sacraments, are said to nourish faith in our souls, because they offer, and exhibit Christ unto us, who is the meat, the drink, and life of our souls: and in respect that in the word and Sacraments, we get Christ, who is the food of our souls, therefore the word and Sacraments, are said to nourish our souls. As it is said, Acts 2.42. The Disciples of Christ, continued in the Apostles doctrine, and fellowship, and breaking of bread, and prayers; by these means, entertaining, augmenting, and nourishing the faith that was begun in them. Then the holy Spirit begets this faith, works this faith, creates this faith, nourisheth, and entertaineth this faith in our souls, by hearing of the word preached, and by the receiving of the Sacraments: which are the ordinary means, whereby the Lord nourisheth us, and continueth this spiritual food with us. For, observe by what means the spiritual life is begun, by the same means, it is nourished, and entertained; as this temporal life is entertained and nourished, by the same means, whereby it is begun.  
Then seeing by these means, 
Conclusion, with an exhortation.  the holy Spirit begets this work of faith in our souls: It is our duty to crave, that he would continue the work which he hath begun. And for this cause, we should resort to the hearing of the word, when it is preached, and to the receiving of the Sacraments, when they are ministered, that we may be fed in our souls to life everlasting.  
But alas, we are come to such a loathing disdain, or rejecting of heavenly food in this Country, that where men in the beginning, would have gone, some twenty miles, some forty miles, to the hearing of this word: they will scarcely now, come from their houses, to the Church, and remain there but one hour to hear the word, but rather abide at home. Well, I say, too much wealth withdraws their hearts; and the abundance of this word, engenders such a loathsomeness, that it is a rare thing to find out any, that have that thirst, and desire to hear the word, as they were wont to have in the beginning.  
And for those that are in higher places, they will hear it seldom, or not at all: for they cannot endure to hear the thing that accuseth them, and convicts them, and therefore they avoid it. But they should not do so, they should not shun Christ, nor abstain from ●is word that accuseth them: but they should hear the word; and as the word accuseth them, they should accuse themselves also; that thereby, they may come to a confession of their sin, and obtain mercy for the same.  
So, when Christ accuseth thee, thou shouldest not run from him; but thou shouldest draw near to him; thou shouldest threaten kindness of him, and, as it were, make a breach, and forcible entry into his kingdom. It is not the way, when thy sins touch thee, and when Christ accuseth thee, to run from him: no, thou shouldest then turn to him, thou shouldest confess thy sin, cry Peccavi, and seek mercy: and after that thou hast obtained mercy, this word shall become as pleasant to thee, and thou shalt take as great delight to come to the hearing of it, as ever thou delightedst to fly from it before. But alas! our loathsomeness and disdain is grown to such an height, that truly, I am moved to believe firmly, that the Lord hath concluded, that we shall not enter into his rest, & that only for the great contempt of his mercy, and grace, which is now so richly offered. For why? God can not deal otherwise with us, than he dealt with our forefathers, the Israelites, for the negligence of his word, which was but then obscurely preached: for than it was far from the incarnation of Christ; and the farther that it was from his incarnation, the word was ever the more obscurely preached, under dark types, and shadows. Yet notwithstanding, the Fathers that heard that word preached, and believed it not, they perished all in the Wilderness, except two; as ye have sometime heard out of this place.  
And if they, for the contempt of so dark a light perished: much more must ye, that are their children perish, for the contempt of the sun of righteousness, who is risen so plainly, and shineth so clearly now, in the preaching of the Gospel; except the Lord in his mercy prevent you; and except ye prevent his judgements, by earnest seeking; and except ye seek a feeling, and seek inward senses, that ye may see, & feel, the grace that is offered; crave again, that he will sanctify your hearts by repentance, that ye may repent you of your sins, and lead an honest, & a godly conversation, in all time to come; that both body and soul may be saved in the great day of the Lord. The Lord work this in your souls, that ye may seek mercy; and seeking mercy, ye may obtain mercy; and in mercy, ye may lay hold on Christ, and that for his righteous merits. To whom, with the Father, and the holy Ghost, be all honour, praise, and glory, both now, and ever. Amen.   

THE FIFT AND last Sermon, upon the preparation to the Lords Supper.  1. Cor. 11.28. Let every man therefore, examine himself; and so let him eat of this Bread, and drink of this Cup, etc. 
IN the doctrine of our trial, and due examination, the Apostle, as ye have heard (well-beloved in Christ jesus) gave us a special command, that every one of us, should try, and examine narrowly ourselves: that is, that every man should condescend, and enter into his own conscience, try, and examine the estate of his own conscience, in what estate he finds it with God; and in what estate he finds it with his neighbour. He enjoins this trial to ourselves, and commands, that every one of us should take pains upon the true examination of our consciences. He enjoins this work to us, why? Because no man knoweth so much of me, as I do myself; because no man can be sure of the estate of my conscience, but I myself; because no man can so diligently, nor so profitably try my conscience, as I myself. Therefore, chiefly it behoveth every man, and woman, before they enter to the hearing of the word, before they give their ear to the word, or their mouth to the Sacrament; it behoveth them to try, and examine their own consciences. Not, that the Apostle would seclude the trial of other men: for, as it is lawful for me, to try myself; so, no doubt, it is lawful for my Pastor to try me. It is lawful for other men, that have a care over me, to try, and examine me: but no man can do this so profitably to me, as I myself. And though we had never so many triers and examiners, all is nothing, if we try not ourselves. So, whether there be a second, or a third trier, and examiner, let ourselves be one, and the first. And no doubt, the Apostles mind was this, To let us see clearly, that he that cometh to that Table, and hath not that knowledge, ●or is not of that ability to try himself, is a profane comer, cometh uncleanly; and therefore, must needs come to his own destruction. Let every man therefore grow in knowledge, grow in understanding, grow in the spirit, that he may be the more able, to try, and examine his own conscience.  
To the end that ye may go forward, & proceed in the work of this trial, with the better speed, and with the better fruits; in this examination, we laid down this order. First of all, I showed, what that is which we call a conscience, and what is meant thereby. Next, I declared, for what causes ye should put your consciences to this trial, and narrow examination. And thirdly, so far as time suffered, I entered into the points, wherein every one of you should try, and examine your own consciences. As for conscience, that ye may call that definition to your memory, I will resume it shortly. We call a conscience, a certain feeling in the heart, resembling the righteous judgement of GOD, following upon a deed done by us, flowing from a knowledge in the mind. A feeling, accompanied with a motion in the heart; a motion, either of fear, or joy, trembling, or rejoicing. I leave the opening up of these parts, to your memories, and I pray God, that they may be well sanctified. I come next, to the causes, wherefore every one of you should be careful in trying, and examining your own consciences. The first cause is, because the Lord of heaven, hath his eye continually upon the conscience: the eye of God, is never from the conscience, and heart of man, as I proved to you by diverse places. Next, because this God hath chosen his lodging, and hath set down his throne, to make his residence in the conscience: Therefore, that he may dwell in cleanness, ye ought to have a regard to his dwelling place. Thirdly, he is the Lord, yea, the only Lord of this conscience, who hath power only to control, who only hath power to save, or to cast away: therefore, that it may do good service, to thy own Lord, thou oughtest to take heed to thy conscience. And last of all, in respect that the health of thy soul, standeth in the estate of thy conscience, and if thy soul be in good health, thy body cannot be ill: Therefore, in respect that the soul, and body, depend upon the estate of the conscience, every one of you, should carefully look to your consciences: I will not amplify this, but leave it to your memories: how the health of the soul, and welfare of the soul, should be kept. Next, I come in the third, and last place to the points, in the which, every one of you, should try, and examine your consciences. And as ye may remember, I set down two points, wherein ye ought to put your consciences in trial: First, to know whether your consciences were at peace with God, or not: Secondly, whether your consciences, were in love, in charity, and in amity with your neighbour, or not: In these two points chiefly, ye must try, and examine yourselves. To know, whether ye be at peace with God, or not, ye must first try, whether ye be in the faith or not (as the Apostle saith) whether ye be in the faith of Christ, or not: For being in the faith, and justified thereby, on necessity, ye must have peace with God. Then the next care must be, to try your faith, and to see whether ye have faith, or not. Faith can no ways be tried, but by the fruits: faith cannot be judged on by me, that look upon it only, but by the effects. Therefore, to try whether ye be in the faith or not, mark the fruits; Take heed to thy mouth, take heed to thy hand, take heed to thy words, and to thy deeds: for except thou glorify God in thy mouth, and confess to thy salvation, & except thou glorify him also in thy deeds, & make thy holy life, a witness of thy holy faith, all is but vain, all is but mere hypocrisy: 
How a sincere faith is known.  Therefore to know the sincerity of thy faith, thou must take heed, that there be a harmony, between thy hand, thy mouth, and thy heart, that there be a natural consent, that thy doings prejudge not thy heart, that thy mouth prejudge not thy heart, but that mouth, and hand may testify, the sincerity of the heart: If the heart, the hand, & the mouth, consent, & agree in one harmony together; No question, that heart that breaks forth into so good fruits, is coupled with God; There is no question, the light of thy actions, the beams and shining of thy life, shall make the name of thy good God, to be glorified.  
Therefore, the whole weight of our trial, stands chiefly upon this point, to see whether we be in the faith, or not; to try and examine, whether Christ dwell in us by faith, or not: for without faith, there can be no coupling, or conjoining betwixt us, & Christ; without faith, our hearts cannot be sanctified, and cleansed; and without faith, we cannot work by charity: so all depends, on this only. And therefore that ye might the better understand, whether ye have faith, or no: I was somewhat the more exact in this matter, and I began to let you see, how the holy spirit createth faith, & works faith in your souls, hearts, and minds: I began to show you, what order the holy spirit kept, in forming, and in creating this notable instrument, in your hearts, and minds. Not only, how he engenders, and gins faith, but also, how he entertains it, how he nourisheth it. And I showed you, the external means, and instruments, which he useth to this effect: To beget faith in our souls, the holy spirit useth the hearing of the word, preached by him that is sent, & the ministery of the Sacraments, as ordinary means, and instruments: which ordinary means, are only then effectual, when as the holy spirit, concurs inwardly in our hearts, with the word striking outwardly in our ears, and with the Sacrament outwardly received: And except the holy spirit grant his concurrence to the word, and Sacrament; word, and Sacrament both will not work faith. So, all depends, upon the working of this holy spirit: The whole regeneration of mankind, the renewing of the heart, and of the conscience, depend on the power of the holy spirit; And therefore it behoveth us, carefully to employ ourselves, in calling upon God for his holy spirit. By the same means, and no other, that the holy spirit begets faith in us, by the same means, he nourisheth, and augments that, which he hath begotten: And therefore, as we got faith by the hearing of the word, so by continual, and diligent hearing, we have this faith augmented, & nourished in us. And from hence I took my exhortation, That if ye would have that spiritual life nourished in you, and if ye would have a further assurance of heaven; of necessity, ye must both continually, and diligently, hear the blessed word of God.  
Now it resteth, that every one of you carefully apply this doctrine to your own souls, and enter into the trial of your own consciences, To see if this faith, as I spoke, be begun in your hearts, and minds, or not: how far, or how little, the holy spirit hath proceeded in that work, try with me, and I with you. The first effect of the holy spirit, whereby ye may try your minds, whether ye be in the faith, o● not, is this: Revolve in your memories, and remember, if at any time, it pleased the Lord, in his mercy, to turn the darkness of your minds into light, to cause that natural darkness, which was within you, to departed: Through the which darkness, neither had ye an eye, to see yourselves, what you were by nature, nor yet had ye an eye, to see God in Christ, nor any part of his mercy. Examine I say, whether this darkness of the natural understanding, be turned into light, by the working of the spirit, or not: If thou art become a child of the light, a child of the day; If thou art become (as the Apostle speaketh) light in the Lord: If there be this alteration made in thy mind; That whereas naturally before, it was closed up in darkness, whereas it was filled with vanities, and errors, wherens it was closed up, in blindness: If the Lord hath at any time, enlightened the eye of thy mind, and made thee to see thine own misery, to see the ugliness of thine own nature, to see the heinous sins, in the which by nature thou liest; If he hath granted to thee, an insight of thyself, in some measure; and on the other side, if he hath granted thee the remedy, and hath given thee, an insight of the mercy of God, in Christ jesus, if thou hast obtained an insight of the riches of his grace in Christ; No doubt, the holy spirit hath begun a good work work in thee: A work, which will bring forth repentance, which in his own time, he will perfect: So this is the first care, which ye ought to have, and the first point, wherein ye ought to examine your minds, To see, if there be any light in it, whereby, ye may know your misery, and have an insight of the free mercy of God, in Christ jesus. This being done, that thou findest a sight of these two in thy mind, from thy mind go to thy heart: and as thou hast tried thy mind, so try thy heart: And first, examine thine heart, if it be altered, or not, that the will of it, be framed, and bowed to Gods' obedience, that thy affection be turned into the life of God, and be poured out on him, as it was poured out on vanities, on filthiness, and on the world before. Try, whether the ground of thy heart, and the fountain from whence thy motions, and affections proceed, be sanctified, or not: for from a holy fountain, holy waters must distill: from a holy fountain, holy motions, holy cogitations, and sanctified considerations, must flow.  
Try then, and examine your hearts, if the spirit of God hath wrought any such reformation, as I speak of in your hearts, or not. And that ye may perceive the working of the holy Spirit the better in your hearts, and consciences (for the holy Spirit hath his chief residence in your hearts) I will declare unto you, the first effect, that ever the holy spirit bringeth forth in the heart, in framing it, in mollifying it, and in bowing it, unto the obedience of God: You shall know the working of the holy spirit, by this effect: namely, if your minds see, and behold, what is ill; see, and behold what is good; perceive, and discern your own misery, and your sins, which have brought this misery upon you; and withal perceive, and behold, the riches of the mercy of God in Christ jesus: If as your minds see these two, your hearts be reform & prepared to love the sight of them: and as you see in your minds the mercy of God, and that in Christ, if ye have hearts, to desire mercy, if ye have a thirsting, and earnest desire, to be partakers of mercy; where this desire, and thirst is, there the holy spirit is, he hath no doubt, opened the heart: On the other side if, as thou seest mercy, thou seest thy misery; if, as thy mind seethe thy misery, it seethe also the fountain, from whence thy misery floweth, to wit, from thine own sins; if then, thy heart also hate this, the holy spirit is there; if as thou seest sin, which is the cause of thy misery, with the eye, which is given thee in the mind; thou hatest this sin with thy heart, no question, the holy spirit is there: And as thou hatest it, if also thou sorrow for it (for it is not enough to hate it, if thou lament not the committing of it, and with a godly sorrow deplore it) the holy spirit is there. And thirdly, if with thy lamenting, thou hast a care, and a study to eschew that sin, (for what avails it to lament, if, like a dog, returning to his vomit, thou fall into that same gulf again?) Therefore, where there is an hatred of sin, a sorrow for sin, a care, and a study to eschew sin; no question, the holy spirit, hath opened the heart, and is working out that precious instrument. Observe all this in a word, all the operation of the holy spirit, and working in the heart, and by this, examine thine heart: See, and perceive, if the holy spirit hath entered so far in thee, to work in that hard heart of thine, an earnest, and a diligent study, a careful solicitude, continually to be reconciled with the great God, whom thou hast offended: Is there such a thing, as a thirst, as a desire, to be at amity with him, whom thou hast offended, to be reconciled with the God of heaven, whom thou hast offended by thy manifold transgressions? where this care and study of reconciliation is, if this care, and study, of reconciliation be in the heart, there is no doubt, but the heart that thirsteth for this reconciliation, is hearty content not only to renounce sin, to renounce all the impieties, that separated thee from God; but, the heart that is endued with this thirst, will be heartily content, to renounce itself, to cast down itself, as stubborn as it was before, to cast down itself, at the feet of the mighty God, and be wholly content, at all times after, to be ruled by his holy will: Not to follow it own lust, it own will, and appetite, as it did before, but to resign itself, wholly into the hands of the mighty God, to be ruled by his will, at his pleasure, and to obey his commands. And except ye find this disposition in your own hearts, To acquit yourselves, to renounce yourselves, it is a vain thing for you to say, that ye have a thirst to be reconciled: So, the greater thirst of reconciliation that we have, & the more that the care, & study there of groweth, the greater that the apprehension of my misery, of the deep gulfs, and very hells (whereunto my soul is subject) increaseth in my soul the more earnest would would I be, to be reconciled: And to be reconciled, I would not stand, for the renouncing, of the lusts of my heart, but I would renounce my heart, & the obedience of the will, & desire: why? Because I see I must die for ever except the Lord reconcile himself with me: I see the huge deeps, and oceans of all misery, into the which I shall ●al in the end, except in mercy, the Lord reconcile himself with me. To eschew these miseries, and inconveniences, is there any question, but the heart, that hath any sense, and is touched with them, will most willingly endeavour, to acquit itself? Again, seeing the Lord hath taken pains, to deliver me out of that deep misery, in the which I had drowned myself, and hath purchased my redemption, by so dear a price, not with gold, nor with silver, or any dross on the earth, but by such a wonderful means, by such a precious price, and rich ransom; Looking to the greatness of our misery, and to the greatness of the price, whereby he hath redeemed us, What heart is it, but would willingly renounce itself, to get a part of that redemption, and to be delivered out of that hell, wherein we are presently, and wherein we shall be in a greater measure hereafter, except we be reconciled? So then with this, there is joined a disposition in the heart, whereby the heart is willing in some measure, to renounce itself.  
This lesson is often taught us by our Saviour Christ, we must both take up the cross, and renounce ourselves also, before that we can follow him. The more that this thirst groweth in the heart, the more this renouncing of ourselves groweth in the heart: the more that this thirst decayeth, and is diminished in the heart, the more, we cleave to the world, the more we love the flesh, and the more are we ruled and guided by them: So, either we must nourish a thirst of righteousness, a hunger of life everlasting, a thirst of mercy, a hunger after that justice, that is in Christ, or it is not possible, that in any measure, we can be his disciples.  
Now to proceed: The heart, that after this manner is prepared, that with a thirst to be reconciled, is resolved also to renounce itself, This heart, in the which there remaineth so earnest a thirst, is never frustrate of the expectation, is never disappointed; But as the Lord hath imprinted in it, an earnest study to be reconciled, and to lay hold on Christ: So in his mereie, he grants unto that heart, the possession of mercy; he puts that heart in some measure in possession of mercy, which it seeketh, in possession of Christ jesus himself, whom it seeketh: The which apprehension which it hath of Chr. the heart sensibly feeleth, and apprehendeth in that peace, which he giveth to the conscience: So that the conscience, which was terrified, exceedingly gnawn, and distracted before; by the approaching of this peace, & of Christ with his graces, incontinent it is quieted, and pacified, there cometh a calmness, and soundness into the heart, and all troubles, and storms are removed: with this peace, is conjoined a taste of the powers of the world to come; The heart gets a taste of the sweetness that is in Christ, of the joy, which is in the life everlasting, which taste is the only earnest penny of that full and perfect joy, which soul, and body in that life shall enjoy: And the earnest penny (as ye know) must be a part of the sum, & of the nature of the rest of the sum: And therefore that earnest penny of joy, assures us, that when we shall get possession of the whole sum, it it shall be a strange joy: And these documents lift up the heart, and make it, not to linger, nor weary in the expectation of that life: but being refreshed now, and then, therewith, by so many earnest pennies, they assure us, of the full fruition of that joy, for the which in patience we will sustain all troubles: So, as the holy spirit worket a thirst in us, to be with Christ, a thirst of mercy, and reconciliation with him; The same holy spirit disappointeth not that same expectation, and thirst, but putteth the soul and heart in possession of Christ, by the which the conscience is pacified, the heart is rejoiced, and we get a taste of the sweetness, and of the powers of that life to come: The sensible feeling of the which taste, that passeth all natural understanding, what doth it in my heart and conscience? It worketh a wonderful assurance, and persuasion, that God loveth me: The feeling of his mercy, in the bowels of my heart, in the bottom of my conscience, worketh a certain assurance, and persuasion that he is my God, that he will save me, for Christ's cause, that the promise of mercy, which I durst not apply unto my conscience before; now, by the feeling of mercy I dare boldly apply, and say mercy appertaineth to me; life, & salvation belongeth to me: For the conscience being exceedingly terrified, and seeing nothing in God, but fire, and wrath, it is not possible, but it must she from him, it cannot approach to a consuming fire. But from the time, that the conscience getteth a taste of this peace, mercy, and sweetness; how fast soever it fled from the presence of God before, now after this reconciliation, it will run as fast to him, and will possess him, more and more fully. So the assurance, and persuasion of mercy, ariseth from the feeling of mercy, in the heart, and conscience. And except the heart feel it, and taste it in some measure, no conscience dare apply God and his mercy, to itself: I may be sure in general, that all my sins are remissible, and that I may obtain mercy, before I feel it: But, to apply this mercy, particularly to myself, until I feel a taste of it, I dare not: So, this particular application, whereby we claim God, and Christ, as a property to us, as if no man had title to him, but we, and to call him my God, my Christ; and to claim his promises, as if no man had interest in them, but we; This cometh of the sense, and feeling of mercy, in the heart: and the more that this feeling groweth, and the greater experience that we have in our own hearts of this peace and mercy, the more increaseth our faith and assurance. Our persuasion becometh so strong, that we dare at the last say with the Apostle, What can separate us from the love of GOD? Neither death, nor life, nor Angels, nor Principalities, nor Powers, nor things present, nor things to come, shall be able to separate me, from the love of GOD, which is in Christ jesus our Lord.  
This particular application, which ariseth (no doubt) upon the feeling, and sense of mercy, is the special difference, the chief mark, and proper note, whereby our faith, who are justified in the blood of Christ, is discerned from that general faith of the Papists. Our faith, by this particular application, is not only discerned from the general faith of the Papists, but it is discerned from all the pretended faiths of all the Sects in the world. For, the Papist dareth not apply the promise of mercy to his own soul: he accounteth it presumption, to say, I am an elect, I am saved, and justified. And from whence floweth this? Only from hence; That in their consciences, they have never felt mercy, they have never tasted of the love, favour, and sweetness of God. For, look how fast the conscience flieth from GOD, before it get the taste of his sweetness; it runneth as diligently to him, and threateneth love on him, after that it hath gotten that taste.  
So, they, miserable men, content themselves with this general faith, which is no other thing but an historical faith, which groundeth only on the truth of GOD; whereby I know, that the promises of God, are true. But the Papists dare not come, and say, They are true in me. Why? Because they have not felt it; and their hearts are not opened. But our justifying faith, as I told you, consecrateth the whole soul, unto the obedience of God, in Christ.  
So that it resteth not only upon the truth of GOD, nor it resteth not only upon the power of God, (though these be two chief pillars of our faith also) but especially, and chiefly, it resteth upon the mercy of God, in Christ. It resteth also, upon the truth, and power of God; but especially, upon the promise of grace, and mercy in Christ. The soul of the Papist, being destitute of the feeling and taste of mercy, dare not enter into this particular application, & so he cannot be justified. Yea, no doubt, so many of them, as are justified in the mercy of God, get a taste of this mercy & kindness, before they depart this life. Thus far concerning the effects.  
Then ye have only this to remember; The opening of the heart, the pacifying & quieting of the conscience, they work an assurance & a strong persuasion of the mercy of God, in Christ. The more that the heart is opened, the more that the conscience is pacified, the more that the taste of that sweetness continueth, and remaineth, the more art thou assured of God's mercy. So then, wouldst thou know whether thy faith be strong, or not, whether thy persuasion of God's mercy be sure, or not? Look to thy conscience.  
If thy conscience be wounded, assuredly thou wilt doubt: and if thou doubtest, thou canst not have such a strong persuasion, as otherwise thou wouldst have, if thy doubting were removed. Not, that I will have faith to be so perfect in this life, that there be always no doubting joined with it; I require not that perfection: but, I say, that a wounded conscience must ever doubt; and the more we doubt, the less is our persuasion. So, the more that thou woundest thy conscience, the less faith thou hast. Then thou must come to this point; Keep a sound conscience; entertain peace in thy conscience; & thou shalt keep faith, and shalt have thy persuasion in that same measure, that thou hast of rest and peace in thy conscience: and the more that thy conscience is at peace and rest, the greater shall thy faith and persuasion be.  
So, this ground is certain; A doubting conscience, causeth a weak faith; and the more the doubting in thy conscience is, the weaker is thy faith. Then true it is, that the Apostle faith, That faith dwelleth in a good conscience; that faith is locked, and closed up in a good conscience. So that if ye keep a good conscience, ye shall keep a strong faith: and if ye wound your consciences, ye shall wound your faith.  
Now, to make this more sensible; How can I be persuaded of his mercy, whose anger I feel kindled against me; and against whom, my conscience showeth me, that I am guilty of many offences. No question, so long as the sense of his anger, & feeling of my offences remaineth, I cannot have a sure persuasion, that he will be merciful unto me: but, when I get access unto his presence, and a sight that he hath forgiven me, than I begin to be surely persuaded. So then, keep a good conscience, and thou shall keep faith; and the better that thy conscience is, the surer will thy faith be.  
Then, 
Exhortation.  the whole exhortation that we gather from this point, dependeth upon this; That every one of you, in what rank soever ye be, take heed unto your consciences: for losing it, ye lose faith; and losing faith, ye lose salvation. Are ye in the rank of great, and rich men? ye aught to take heed unto your consciences: especially, in respect that the Lord hath placed you in a higher calling. Ye have many things wherein ye ought to control your consciences; ye ought to crave the advise of your consciences, before ye attempt any great work, in respect that ye are bound in manifold duties to God, & to your inferior.  
And no doubt, if some great men had advised well with their consciences, such dissolutions had not fallen out in their own houses, such oppressions of the poor, deadly feudes with men of their own rank, would not have burst forth in so high a measure. But the Lord, seeing them take so little care unto their consciences, depriveth them of faith, and of the hope of mercy; and their end will be miserable. Ye shall see, that the GOD of heaven, will make those who live so dissolutely, spectacles of his judgements unto the world; for, the Lord leaveth not such men unpunished.  
By their examples, it were very necessary, that men of inferior rank should take heed unto their consciences: and therefore, jet every man, according unto his calling, examine his calling, by the rule of his conscience.  
Let the judges, before they give, and pronounce forth judgement, advise with their consciences, & the la thereof; and in judgement, not to follow their affections, but to follow the rule of their consciences. Likewise, they that are of inferior degree unto judges, let them control their doings, by their consciences; and give not the poor subjects just cause to complain on them. Let them not terrify them, from the pleading of justice, by exorbitant prices, and extraordinary kind of dealings: but let them moderate all their actions so, that they agree with the rule of their consciences; that so far as in them lieth, justice cease not. Likewise the Merchants; let not them look so much, to this, or that, as to the conscience that is in them; what in conscience they may do, according unto the measure of knowledge, that GOD hath placed in them; and whatsoever they do, let them beware that they do not against their knowledge.  
I grant their knowledge, will not be so learned as it should be; and this maketh many deformed actions: yet, let no man do against his knowledge; but let every man do, according unto the measure of knowledge wherewith God hath endued him. And, though it be not well reform, yet do not any thing by guess, but advise well with thy conscience, and follow thy knowledge: for, that which is done doubtingly, is sin. So, whatsoever thou dost, let not thy eye, thy hand, nor any member of thy body, do against thy knowledge: for this is a step to that high sin against the holy Ghost.  
This is the ready way to put all knowledge out of your minds: for if men do against knowledge, and continue in doing against knowledge; at the last, they will become a mass of darkness, the Lord will scrape out all knowledge out of their minds, and all feeling of mercy out of their hearts. Therefore let every man follow his knowledge: and according to the measure of his knowledge, let his actions proceed.  
It hath pleased the Lord, 
Faith is the free gift of God.  to pour this liquor, this precious ointment into us: though we be earthly, and frail vessels, miserable creatures, yet it hath pleased our gracious God, to pour such a precious liquor into our hearts and minds; and to credit such a jewel in our keeping, that by virtue thereof, we may take hold on Christ; who is our justice, our wisdom, sanctification, & redemption.  
Though we be miserable creatures, yet the Lord of his mercy hath a respect to us, in Christ, in giving us this precious liquor, whereby our souls may be seasoned to life everlasting. In this, that he pours it into our hearts, we see clearly, that it grows not in our hearts, nor breeds not in our nature. No, this gift of faith, is not at man's command, nor under his arbitrement, as if it were in his power, to believe, or not to believe, as he pleaseth. It is the gift of God, poured down freely, of his undeserved grace, in the riches of his mercy in Christ. That it is a gift, ye see clearly, 1. Cor. 12.9. where the Apostle saith; And to another, is given faith by the same spirit. As also, Philip. 1.29. For, unto you it is given for Christ, that not only ye should believe in him, but also suffer for his sake. So faith is the gift of the holy Spirit: and this gift is not given to all men and women, as the Apostle plainly declareth; All have not faith.  
This gift, though it be given, it is not given to all, but is only given to the Elect: that is, to so many as the Lord hath appointed to life everlasting. This gift, wherever it is, and in what heart soever it be, it is never idle, but perpetually working; and working well, by love, and charity, as the Apostle affirmeth, Galat. 5.6. This gift, wherever it is, is not dead, but quick, and lively, as the Apostle james testifieth, in his second chapter.  
And, to let you know whether it be lively, and working, or not, there is no better means, then to look unto the fruits, and effects that flow from it. And therefore, that ye, by your own effects, may be the more assured of the goodness of your faith, I will give you three special effects to observe, by the which ye may judge of the goodness of your faith.  
First, look to thy heart, 
Certain effects, whereby we may know if we have faith.  and cast thine eye on it: If thou hast a desire to pray, a desire to crave mercy for thy sins, to call upon God's holy Name for mercy and grace: if there be such a thing in thy heart, as a desire to pray, if thy heart be inclined, and hath a thirst to seek after mercy, and grace; though the greatest part of thine heart repine, & would draw thee from prayer, yet assuredly, that desire, that thou hast in any measure to prayer, is the true effect of the right faith. If thou have a heart to pray to GOD, though this desire be but slender, assure thyself, thy soul hath life: for prayer is the life of the soul, and maketh thy faith lively. And why? Prayer is Gods own gift; it is no gift of ours; for if it were ours, it would be evil: but it is the best gift, that ever God gave man; and so it must be the gift of his own holy Spirit; and being his own gift, it must make our faith lively. Without this, thou art not able, nor thou darest not call upon him, in whom thou believest not, as the Apostle saith, Rom. 10.14. For if I entreat him by prayer, I must trust in him. Then prayer is a certain argument of justifying faith, and belief in GOD: for I cannot speak to him, much less pray to him, in whom I trust not. And though the heart be not fully resolved, and well disposed, yet if there be any part of the heart that inclineth to prayer, it is a sure gage, that that part believeth.  
The second effect, whereby thou shalt know, whether faith be in thee, or not, is this: Observe, & advise with thyself, if thy heart can be content to renounce thy rancour, to forgive thy grudges, and that freely, for God's cause. Canst thou do this? And wilt thou forgive thy neighbour, as freely as God hath forgiven thee? Assuredly, this is an effect of the right spirit; for Nature could never give that. There is nothing whereunto Nature bendeth itself more, then to rancour, and envy; and there is nothing, wherein Nature placeth her honour more greedily, then in privy revenge.  
Now, if thy heart be so tamed and brought down, that it will willingly forgive the injury, for God's cause, this is the effect of the right spirit. This is not my saying, it is the saying of Christ himself, in the Evangelist Math. 6.14. where he thus speaketh; If ye do forgive men their trespasses, your heavenly Father will also forgive you. And in the fifteenth verse, But if ye do not forgive men, their trespasses, no more will your heavenly Father forgive you your trespasses.  
So that Christ saith, He that forgiveth wrongs, shall have wrongs forgiven him: but he that will revenge his wrongs, wrong shall be revenged upon him. Therefore, as thou wouldst be spared of thy wrongs done unto the mighty GOD, spare thou thy neighbour. I will not insist; examine whether ye have faith, or not; examine it by prayer, examine it by the discharge of your own privy grudges: for, if ye want these effects, a heart full of rancour, a heart void of prayer, is a heart faithless, and meet for hell.  
The third effect of faith, is compassion. Thou must bow thy heart, & extend thy pity, unto the poor members of Christ his body, and suffer them not to want, if thou have: for, except ye have this compassion, ye have no faith. Examine yourselves, by these three effects; and if ye find these in any measure, though never so small, you have the right faith in your hearts; the faith that ye have, is true, and lively: and assuredly, GOD will be merciful unto you.  
This faith of ours, 
Our faith must be continually nourished, because it is joined with doubting.  though it be lively, yet it is not perfect in this world; but every day, & every hour, it needeth a continual augmentation, it craveth ever to be nourished: for the which increase, the Apostles themselves, Luk. 17.5. said, Lord increase our faith. And Christ himself, commandeth us to pray, and say, Lord increase our faith: I believe, Lord help my unbelief. Then by Christ his own command, we plainly see, that this faith needeth continually to be nourished, & helped; and it cannot be helped, but by prayer: therefore should we always continue in prayer. That this faith should be helped; and that we should be perpetually upon our guard, in fear & trembling, to get it augmented, the terrible doubtings, the wonderful pits of desperation, into the which the dearest servants of GOD are cast, do daily teach. For the best servants of GOD, are exercised with terrible doubtings in their souls, with wonderful stammerings; and they shall be brought at some times, as appears in their own judgement, to the very brink of desperation. These doubtings, & stammerings, let's us see, that this faith of ours, would be perpetually nourished; and that we have need continually to pray for the increase of it. It pleaseth the Lord at sometimes to let his servants have a sight of themselves, to cast them down, and to let them see how ugly sin is: It pleaseth him to let them fall, into the bitterness of sin; And to what end? Not that he will devour them, and suffer them to be swallowed up of destruction.  
Though Hezekiah crieth out, That like an hungry Lion, the Lord is like to devour him, and bruise him in pceces; yet the Lord suffers him not to despair. And though David cry, I cannot away with this consuming fire; I cannot endure the fire of the Lords jealousy; yet he despaireth not. But the Lord casteth his servants very low. To what end? To the end that they may feel in their hearts, & consciences, what Christ suffered for them on the Cross, in soul and body. Yea, we would think, that there had been plain collusion, betwixt the Father, and the Son, & that his sufferings had been no suffering, except we felt in our souls, in some measure, the hell which he sustained in full measure.  
So, to the end that we might clearly understand the bitterness of sin, that we might know how far we are indebted to Christ, who suffered such torments for our sins, and that we may be the more able to thank him, and to praise his holy Name, he suffers his own servants to doubt, but not to despair; he forgives their doubtings, he forgives their stammerings, and in his own time, he supports them, & brings us unto the waters of life.  
These doubtings, 
Doubting and faith may lodge in one soul.  as I have often said, may lodge in one soul, with faith; for doubting, and faith, are not directly opposite: only faith, and despair are opposite; and therefore, faith, and despair, cannot both lodge in one soul. For, despair overthroweth the pillars of hope; and where there is no hope, there can be no faith. But as for doubting, it may lodge, it will lodge, and hath lodged, in the souls of the best servants that ever God had. Mark the speech of the Apostle, We are always in doubt, saith he, but we despair not. So doubting, and faith, may lodge in one soul.  
And from whence floweth this doubting? We know, that in the regenerate man, there is a remnant, corruption: for we have not our heaven in this earth; though we begin our heaven here, yet we get it not fully here. And if all corruption were away, what should there want of a full heaven here? So, it is only begun in this life, and not perfected: therefore, there remains in the soul, a great corruption, which is never idle, but continually occupied.  
This corruption, is ever bringing forth the birth of fin, more, or less; every sin hurts the conscience: a hurt conscience impaireth the persuasion, and so comes in the doubting. For, there is not a sin that we commit, but it banisheth light, and casteth a mist over the eye of our faith, whereby we doubt, and stagger in our sight: and were it not, that the Lord in his mercy taketh us up, giveth us the gift of repentance, and maketh us every day, as oft as we sin, to cry as oft for mercy, and so to repair the loss that we have of faith, to repair the loss that we have of the feeling of mercy, we would wholly put out that same light. But it pleaseth the Lord, though we be every day sinning, to give us the gift of repentance; and by repentance, to repair our faith; to repair the sense, and feeling of mercy in us, and to put us in that same state of persuasion wherein we were before. Therefore, if GOD begin not, continue not, and end not with mercy, in that very moment that he abstracts his mercy from us, we will decay. So we must be diligent, in calling for mercy; we must be instant continually, in seeking to have a feeling of mercy. Thus much for the doubting.  
Now, howsoever it be sure and certain, 
A doubting and weak faith, is faith, & shall never decay.  that the faith of the best children of GOD, is often subject to doubting; yet it is as sure and certain, that it is never wholly extinct: albeit it were never so weak, yet it shall never utterly decay, and perish out of the heart, wherein it once maketh residence. This comfort & consolation, the Spirit of God hath set down in his word, to support the troubled heart; That howsoever faith be weak, yet a weak faith is faith: and where that faith is, there will ever be mercy.  
Ye have in Romans 11.29. that The gifts, and calling of GOD, are without repentance. But among all his gifts, that are of this sort, faith is one of the chiefest: therefore it cannot be revoked again.  
Ye have in Jude 3. That faith was once given unto the Saints. Once given, that is, constantly given, never to be changed, nor utterly taken from them. The Lord will not repent him of this gift: but the soul which he hath loved once, he will love perpetually.  
It is true and certain, that the sparkles of faith, which are kindled in the heart, by the Spirit of GOD, may be obscured & smothered for a long time; they may be covered with the ashes of our own corruption, and with our own ill deeds, and wickedness, into which we daily fall. It is true, that the effects of a lively faith will be interrupted, and that thy lusts and affections will prevail for a long time: so that when thou lookest on thyself, upon the judgements of God, that hang over thy soul and body, and when thou lookest upon thy dissolute life, and on the anger of God, against this dissolute life: In the mind, in the heart, and conscience of him, that hath so smothered, and oppressed his faith, it will oft times come to pass, in his own judgement, having his eyes fixed on himself only, that he will think himself to be a reprobate, to be an outcast, and never able to recover mercy.  
Where this corruption bursteth forth in this gross manner, after that the Lord hath called thee; look how soon the Lord beginneth to waken thee again, incontinent, thou fixest thine eyes upon thine own life, and interest into a deep consideration, as well of the weight of thy sin, as of the weight of the wrath of GOD, which thou seest following thereupon, and art loath to remit these cogitations, to think upon the deepness of the mercy of God.  
Resting on these considerations, it cannot but come to pass, that in thine own judgement, thou art an outcast. And yet GOD forbid it were so; for though these sparks of the Spirit, be covered by the corruption that is within thy soul, yet these sparkles are not wholly put out.  
And to let you see that they are not extinguished, 
The sparkles of faith though they be smothered, they are not wholly put out, nor are idle.  though they break not forth in the outward effects, that the world may know thee to be a faithful man, as heretofore; yet these sparkles are not idle, and thou shall find them not to be idle in thee. As for confirmation of my Argument, that howsoever our bodies are let lose to all dissolution, after our effectual calling within us in our souls: that yet the sparkles are not idle; ye see, that though the fire be covered with the ashes, yet it is a fire: there is no man will say, that the fire is put out, though it be covered. No more is faith put out of the soul, though it be so covered, that it neither give heat, ●or light outwardly.  
An example of this, we have clearly in the Prophet David, after his lamentation, in that Psalm of Repentance, Psalm 51.11. he prayeth to GOD in these words, Cast me not away from thy presence. And what addeth he? And take not thy holy Spirit from me. Had he not lost the Spirit, by his adultery and murder? No: for he would not have said then, Take it not from me: But, Restore it to me.  
It is true, that he useth the like in the verse following, Restore me to the joy of thy salvation. Not that he wanted the spirit wholly; but that the spirit lacked force in him, and needed strengthening and fortification: it would be stirred up, that the flame of it might appear. Therefore I say, in that David speaketh so plainly, after his adultery and murder, Take not that Spirit from me; it is a certain argument, that the faithful have never the spirit of God always taken from them, in their greatest dissolutions. The second point is this: How prove I that these sparkles are not idle, though the outward effects be interrupted? As David felt this in his conscience, so every one of you, may feel it in your own consciences.  
The Spirit of God, in man's heart, can not be idle; but these sparkles, during the time that the body is let lose to all dissolutions, these sparkles are accusing thy dissolution, are finding fault with thy manners: these sparkles, suffer thee not to take the pleasure of thy body, without great bitterness, and continual remorse. And these sparkles, where they are, will make the soul wherein they dwell, to utter these speeches at one time or other, once in the twenty-four hours; Alas, I am doing the evil, which I would not do, if I had power or strength to resist my affection: and if I might be master of my affections, I would not for all the world, do the evil which I do. Again, if I had power, to do the good which I would do, I would not leave it undone for all the world.  
So, these sparkles, though they have not such force and strength presently, a● to resist the affection, and abstain from doing evil deeds, yet perpetually in the heart, they are finding fault with thy corruption, and suffer thee not to take thy pleasure without pain: but last of all, force thee to utter these speeches; If I had strength to resist, I would not do the evil which I do. Where these speeches are, no question they are the words of a soul which the Lord hath begun to sanctify: and being once sanctified, in despite of the devil, and of the corruption that is in us, this faith shall never perish: but if the whole soul, without contradiction, with a greedy appetite and pleasure, be carried to evil, and hath no sorrow for it, that soul is in an ill estate; I can look for nothing in such a soul, but death, except the Lord of his great mercy prevent it.  
But where this remorse, and sorrow, and such speeches are in the soul; that soul, in the time that God hath appointed, shall recover strength. The Lord shall never suffer those sparkles to be wholly taken away; but in his own time he shall fortify them, and make them to break out before the world, in good works. The Lord, in his own time, will sanctify them, he will scatter the ashes of corruption, stir up the sparkles, & make them to break out into a better life than ever they did before; as ye may clearly see, that David's repentance hath done more good to the Church of God, then if he had never fallen. Thus far concerning the effects.  
Though the effects of repentance be interrupted, 
Similitudes, showing that the sparkles of faith, though they be covered, are not extinguished.  yet those sparkles are not extinguished. For, there is no man will think, that the fire, which is covered with ashes, is extinguished; but being stirred up in the morning, it will burn as clearly, as it did the night before. There is no man will think, the trees, that now in the time of Winter want leaves, fruit, and external beauty, to be dead. There is no man will think, the Sun to be out of the firmament, though it be overshadowed with a cloud of darkness and mist. There is great difference between a sleeping disease, and death: for men are not dead, though they be sleeping; and yet there is nothing liker unto death, than sleep. As there is great difference betwixt a drunken man, and a dead man; so there is great odds, betwixt the faith that lieth hid for awhile, & uttereth not itself, and the light that is utterly put out.  
When we break not forth into outward deeds, GOD forbidden that we should think, that these sparkles are wholly extinguished. Indeed, the soul which is visited, after foul and heinous backslidings from his calling, and against his knowledge, before this foul recover the former beauty, it is in a strange danger. For if the Lord suffer thy corruption to get lose, in such sort, that it carry thee, as it will, and by all means possible, maketh thee to labour, to put out the sparkles of regeneration; when the Lord begins to challenge thee, or to make thee render an account of this life past, the soul of that man, when it is challenged, is in great danger.  
So that, no question, when the Lord begins to lay to your charge, your dissolute life, the contempt and abuse of your calling: assuredly, your souls are so near to the brink of desperation, that there can be nothing nearer. For, wilt thou look to GOD? thou wilt see nothing, but his anger kindled, as a fire against thee: wilt thou look to thyself, thou wilt see nothing but sin provoking his anger: thou wilt see the contempt, and abuse of thy calling, enlarging his anger; thou wilt see nothing but matter of despair.  
And what is the best pillar, and surest retreat, whereupon such a soul, that is so near to the brink of desperation, may repose? 
A sure retreat, to repose on in highest temptations.  I will show you the help whereupon. When thou art assaulted, by all the greatest temptations thou canst imagine; when there is nothing before thee but death; when thou seest the devil accusing thee, thine own conscience bearing him witness against thee, thy life accusing thee, and the abuse of thy calling accusing thee: whither shalt thou go? Look back again to thy forepast experience, cast over thy memory, and remember, if God at any time, and in any measure, hath loved thee; if ever thou hast felt the love and favour of GOD in thy heart and conscience. Remember if ever the Lord hath so disposed thy heart, that as he loved thee, thou lovedst him, & hadst a desire to obtain him. Remember this, and repose thine assurance on this, that as he loved thee once, he will love thee ever, and will assuredly restore thee to that love, before thou departest this life. The heart that felt once this love of God, shall feel it again: and look what gift, or grace, or what taste of the power of the world to come, that ever the Lord gave to his creatures in this life, to that same degree of mercy, he shall restore his creature, before it depart this life.  
So the soul that is tossed with high assaults, and great dangers; where present things will not help, it is necessary, that it have recourse unto things past, and keep in memory the afore-past experience of mercy, which the Lord hath freely showed towards that soul. This same memory shall be so pleasant to the soul, that it shall stay it presently from desperation, and uphold it unto the time the Lord pacify that heart, & give comfort to that soul: which being done, that soul shall see, that howsoever GOD was angry, he was angry only for awhile.  
I speak these things, not that I think that every one of you hath tasted of them; and yet in some measure, the servants of GOD must taste of them: and ye that have not tasted of them, may taste of them before ye die. And therefore, whether ye have tasted, or not tasted of them, it cannot be but profitable for you, to look up this lesson in your hearts, and remember it faithfully, that if the Lord at any time strike at your hearts, ye may remember, and say with yourselves, I learned a lesson, To look back unto my forepast experience, 
A lesson.  and thereon to repose.  
And though ye be not touched presently yourselves, yet when ye visit them that are troubled in conscience, let these things be proposed to them as comforts; and use them as medicines most meet to apply to the grief of the inward conscience, & so ye shall reap fruit of this doctrine, and possess your souls in a good estate. Thus far for the first point, wherein every one of you ought to try and examine your own consciences.  
The second point is this, 
Of love, which is the second point of our trial.  Try whether ye have love towards your neighbour, or not. For as we are coupled with God, by faith; so by the band of love, we are coupled with our neighbour; and if ye want love, ye can have no society with your neighbour: for, love is the chief & principal branch, that springs from the root of faith. Love is that celestial glue, that conjoines all the faithful members, in the unity of a mystical body. And seeing that religion was instituted of God, to serve as a pathway, to convey us to our chief felicity: and happy we cannot be, except we be like unto our GOD; like unto him we can not be, except we have love (For, as it is 1. john 4.8. GOD is love.) So, seeing God is love itself, whosoever will resemble him, must be endued with the oil of love. This only one argument, testifieth to us, that this love is a principal head, whereunto, all things that are commanded in religion, aught to be referred.  
To spend long time in the praise of love, I hold it not necessary, seeing the holy Scripture resounds, in blazing the commendations of it: but that we speak not of any thing ambiguous, I will let you see, how this word is considered, & taken in the Scriptures. 
How the word love is taken in the Scriptures.  Love is considered, either as a spring or fountain, from whence the rest proceeds; that is, for the love, whereby we love God. And as love cometh first from God, and is poured by his holy Spirit into our hearts: So it first redownds upward, and strikes back upon himself: for the love of GOD, must ever go before the love of the creature.  
Next, we take this word, for that love whereby we love God's creatures, our neighbours; and especially them that are of the family of faith. And thirdly, It is taken for the deeds of the second Table, which flow from this love.  
Now, when I speak of love, I speak of it, as in the second signification; to wit, as it is taken for the love of our neighbour. 
The definition of love.  And taking it so, I call love The gift of God, poured into the hearts of men and women: by the which gift, we first love God, in Christ our Saviour; and next, in God, & for God's cause, we love all his creatures, but chief our brethren, that are of the family of faith, the children of one common father with us. We will examine this definition; I say, 
Of our love toward God.  first the love of God, as it cometh from GOD, it returneth to God; as it comes down from him, so it strikes upward to him again. And is it not good reason? And why? Let thy heart fix thy love as long as thou wilt upon the creatures, thou shalt never be satiate, nor thy affection shall never be content, except thou lay hold on God: but if once thou love God in thy heart, and cast thy affections upon him, & once takest hold on him, the longer thou lovest him, the greater satiety and contentment shalt thou have; thou shalt not thirst for any other. For, as to the creatures, there is never a creature that God hath created, but it is stamped with his own stamp, & every creature beareth his Image: and looking to the Image of God in the creature, should it not draw thee to him, that thou fix not thy heart upon the creature? for his own Image, in his creature, should lead thee to himself. And therefore, the more that thou knowest the creatures, and the greater variety of knowledge that thou hast of them, the more should every particular knowledge of them, draw thee to God: & the more shouldest thou wonder at thy God, and know thy duty towards him. And, seeing that delight floweth from knowledge, & every knowledge hath his own delight; as the variety of knowledge, that ariseth from the creatures, should make the mind to mount up, to the knowledge of God: so the variety of delights, that arise upon the diversity of this knowledge, should move the heart upward, to the love of God: and the heart getting hold of God, and being seized with the love of God, and the mind being occupied with the true knowledge of God; so soon as heart and mind is full of God, the heart is quiet, and the mind is satisfied. So that, the more this knowledge groweth in thy mind, the greater contentment thou hast; and the more the love of God groweth in thy heart, the greater joy & rejoicing hast thou in thy soul. And why? In God ye have not only all the creatures, but ye have himself, besides the creatures: and therefore, in God, ye have all the knowledge and delight, that can arise of the creatures; and beside the creatures, ye have God himself, who is the Creator. And so I say, The mind of man, can never quiet itself in the knowledge, nor the heart can never settle itself in the love of naked creatures; in respect they are flowing, & vanity, as Solomon calls them: But in the infinite God, rightly known, and earnestly loved, the mind shall find a full rest, and the heart shall have a perfect joy. For our affection is so insatiable, that no finite thing thing will satisfy it; nor there can be no  settling upon the thing that is transitory. So, the love ought to mount upward, first to God; in whose face, the heart shall find full and perfect joy.  
The second Argument that I use, is this; Seeing there is only one precept left by our Master, in recommendation to be observed by us; namely, 
Of love towards our neighbour.  That every one of us should love another: therefore our wise Master, understanding well, that where love was, there needed no more laws: that the life of man, by love only, behoved to be most happy; left only the same, in chief recommendation, and takes up the whole Law & Gospel, in one word, love. And if the heart of man were endued with love, his life might be most happy, and blessed: for, there is nothing maketh this life happy, but the resemblance, and likelihood that we have with God. The nearer we draw to God, the more blessed is our life; for there cannot be so happy a life, as the life of God. In the first Epist. of john, 4.8. God is love: therefore, the more we are in love, the more near we are to that happy life: for we are in God, & partakers of the life of God. When I speak this, ye must not think, that love in God, and love in us, is one thing: for, love is but a quality in us, and it is not a quality in God. There is nothing in God, but that which is God; so love in God, is his own essence: therefore, the more that ye grow in love, the nearer ye draw to God, & to that happy, & blessed life. For there is nothing more profitable, more agreeable, and convenient unto nature, then to love; and above all things, to love God. And therefore it is, that God, & his Angels, are most happy & blessed, because they love all things, & desire ever to do good. On the other side, there is nothing more unhappy, nothing more noisome, more hurtful, and that eats up nature more, then to burn with envy and hatred: and therefore it is that the devils are most miserable, who torment themselves with continual malice and hatred; burning with a vehement appetite, to be noisome to all creatures. So, as the life of the devil is most unhappy, because he is full of envy & malice; so our life will be most happy, if we be full of love. I will no further speak of love: Only, if ye have love, mark the effects of it, set down, 1. Cor. 13.4.5.6.7. verses, which effects, if ye have not in some measure, ye have not true love.  
I end here. 
Conclusion, with an exhortation.  Ye see in what points every one of you ought to be prepared: Ye must be endued with this love; & ye must be endued with faith; & if ye have these, in any small measure, go boldly to the hearing of the word, & to the receiving of the Sacraments. This is the preparation that we allow of. I grant, the Papists have a preparation, far differing from this, and therefore they can have no warrant from the word of God. Last of all, seeing that we are commanded to try ourselves; He that lacketh knowledge, cannot try himself; A mad man cannot try himself; A child cannot try himself; therefore they ought not to come to the Lords Table. All these things being considered aright, he that hath faith, & love, in any kind of measure, let him come to the Table of the Lord: And all these things serve, as well for the hearing of the word fruitfully, as for the receiving of the Sacrament. Therefore, the Lord of his mercy illuminate your minds, and work some measure of faith, and love in your hearts, that ye may be partakers of that heavenly life, offered in the word, and Sacraments; that ye may begin your heaven here, and obtain the full fruition of the life to come: and that in the righteous merits of Christ jesus. To whom, with the Father, and the holy Ghost, be all honour, praise, and glory, both now, and for ever, Amen.  
FINIS.