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Answ. The ignorance of our people
considered, the shortnesse of mens me∣mories especially in good matters, the deadnes & coldnesse of the greatest part, unlesse they haue some good means to stir them up, and even as it were to carrie and beare up their harts to God, it is not on∣ly convenient, but very expedient, yea and necessary too, if possibly it may be, that at every communion there should bee a ser∣mon, there is not a better time to worke upon a people, then when the ground is, as we may say, ready to eate up the seed from the hand of the sower: this is that which S. Paul speakes of, to preach in season and that which our Lord commends to giue the portion of meate in fit time. This was the practise of Iohn Baptist, of Christ and the Apostles who continually ioyned the word and the Sacraments together. It is true, it may be a true sacrament without a sermon at the instant, because the Sa∣craments doe not onely seale that which we learne then, but all the mercifull and good promises of life and grace which we haue heard before; yet because the Sacra∣ment is more fruitfull and effectuall unto us, when it hath the ministery of the word annexed to quicken it, and to giue life to it, by renewing the promises of God, and stirring us up to lay hands upon them.
Therefore in consideration hereof, it is earnestly to be wished that the word and
the Sacraments may still go hand in hand together. VVe hope, nay we know Vni∣versity men bee not to learne to know, That aliud est sacramentum aliud est vis sacramenti. The sacrament is one thing and the vertue of the sacrament is another. Or as Augustine speakes in another place: Aliud est habere, aliud est utiliter habere. And therefore though it be a sa∣crament without a sermon, yet the prea∣ching of the word makes it a more profi∣table sacrament, more fruitfull and more effectuall to the receivers.
Answ. ibid.
2. Tim. 4. 1
Mat. 24. 45 Mar. 14. Mat. 28. 19 Act. 2. 22. & 20. 7.
Rom. 4. 11.
Aug. tract. 26. in Ioan. & lib. 4 de Bapt. c. 17.