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 PRINCETON, N. J. 
 
 "■A 
 
 Presented by Mr. Samuel Agnew of Philadelphia, Pa. 
 
 Agneiv Coll. on Baptism, No. 
 
 
 
OF THETWO 
 
 SACRAMENTS OF 
 
 THE GOSPELL: 
 
 Baptisme AND THE 
 
 SvppER OF THE Lord, 
 
 Divided into two Parts, 
 
 The firft treating of the Doarine and Nature of the 
 ' Sacraments in gcnerall, and of thefe two in fpeciall ^ to- 
 gether with the Circumftanccs attending them. 
 
 The fecond containing the manner of our^due pre- 
 paration to the R ccei ving of the Supper ofthG Lorf^j A s 
 alfo, of our behaviour in and after the fame. 
 Whereunto is Annexed an Appendix, fiiewingj Firft, how a 
 Chriftian may finde his Preparation to the Supper fweete and ea(k : Se- 
 condly, the caufes why the Satrament is fo unworthily Received by 
 tlic word 3 and Xo fruitlcfly by the better fort ; with 
 the Remedies to avoyd them borh> 
 
 7 he third Edith?, 
 By D. R^B^ of Divin. Minifler of the Cofpd7 
 
 Matth. 5.11. lindeede b apt if e you. rvkh yr.tter, h tit he that commeth after me 
 rvho is worthier than J, he Jhall baptifejon with the Holy Ghofi, c^c. ' 
 
 Efay 2$: . 6. Andin this mountaine Jhall theLordofhoafis wake unto all peofJc 
 a fiafi of fat things, a feafi of wines on thele^s, of fat thif?^s, c-^- 
 
 London Printed by Tho^ Cotcs^ for Ich?^ Bcllimc^ i 5 ? «r« 
 
1^ 
 
 THE HONOVRA- 
 
 BLB AND MYGOOD 
 
 Lady, the old Lady S4n»gfo», 
 .„ Grace and Peace. 
 
 ill ^ . . - — '• 
 
 Or fundry caufes this Treatlfe of 
 mine feekes your Patronage. One 
 is 5 Tliac intereft of love and re- 
 fpc<a, which along time Cnotmy 
 feJfe alone; but fundry of our name 
 j and Tribe have received from 
 your Ladifliip. Another is , your 
 ^ loving acceptance of fuch former 
 
 fervice of mine to God and his Church in this kinde, as 
 hath privately come to your hands : wherein you have in- 
 genuoufly profefTed your felfe to be a daily travailer with 
 fome fruit. Likewife that honorable efteerae which I 
 have ever borne, and beare to the memory of that noble 
 and worthy Knight your deceafed husband was not a lit- 
 tle moment in my thoughts: Not to fpeake of my ac- 
 quaintance with fome of your religious Race, of whom 
 1 fay the leffe, as perfwaded that they feekethe praifeof 
 God, and not of man. Befides all thefe, I adde this : That 
 my hope is, that from your patronage and prote^ion, 
 fome of your owne ranke, and more of your infcriours, 
 t who looke after bookes as much for the grace and allow - 
 
 A 2 ancc 
 
7he Efijile Txiiattrle^i 
 ance of their betters, as for theworth of their maff/r ) 
 might by reading thereof, bee drawne to love them for 
 the true good which they have gained thereby. - 
 .i\"r " r^ f°^ "^^y' ''"' '''^'■^ 's a greater motive than 
 allthcfe: feldomc havelferiooflycotiverfed withyS 
 J-adyih<{«tany titpe but I haveoVervedfomeGareful 
 nefle in you,to be fetled upon fome good evidences wWch 
 mght fecureyou of pardon, andtavourwithCod. A 
 folemneobjear I confefle, the very thought whereof at 
 youmayblelkGodfor, fo much Ure |ou flal have 
 caufe topraife him., in vouchfafingyou! Which ihlll 
 cometopaffc, ifUsalway.fo) efpSy iSaft " 
 of your life, you IhaU give all diligence by readin.,medfc 
 
 £at,on,andpraye^tpmake itfuretoyourownefof rMy 
 defile therefore^being, that I might conferrefomewhat 
 hereto J and fithence God hath caft your eve and aS 
 ottupon my labours (which doehrefly aimeat this markei 
 I bcfeccbthe Lord fo to guide your fpirit in your per^aW 
 thereof 5 That whatfoever you paife overbe/id^sj you 
 may take fpeciallmark^ of thofc grounds of Humiliatfon 
 felfe-deniall, and faith, which moftconcemcthemS 
 point of affiirance. Neglefting no occafion, ifbTanv 
 meanesyou may attains to the refurreffion of the dead 
 and the whileft may bee fatisfied with peace and joy 
 through beleeving. Thatfo, your heart day ly grow ng 
 more tender, and confident upon the bare woS of hi 
 promifc ( you needc no other fcpport) your whole heart 
 andconverfation may bee moulded into a new cr«ture 
 according to the mcafure of mercy ! "^urc,, 
 
 r will not delay you with difcourfeabout the contents- 
 Siil'fr^''''"'"^'*/"^"^^"'»P^^ventboththe 
 fcpiftle following, andrheEookeitfelfe. As touching 
 
 ted you to fpeake fcnomlyof) I cannot doubt but your 
 
7he Efifilc DedicAtoric^* 
 
 Ladifliip hath many, (though I know not any who have 
 traviled inthiskind with me, to unite the full do(5tnne 
 and pradlife of the Supper in one. ) But for as much as ic 
 isbehoofefulluponfuch occafions, notonely to hearein 
 publique, but alfo to have fome reall fubje(^ at hand 
 which may prcfent the truth toadefirous heart, and re- 
 leeve memory ; therefore I doubt not but this Treatife 
 may adde a furtherance thereto. If, as the Lord hath 
 with much labour-and ^ or 7 yeares thoughts(at times) 
 now brought this poore fruite to the light, fo he pleafe to 
 addeafutablcfuccefle unto it, in his peoples pra(5iife: I 
 fhall have no caufe to repent me. It is the Lord, who as 
 hee is tyed to none of our tongues or pens , fo yet hath 
 bound himfelfe to our faith^ prayers and diligence. Ta 
 whom therefore commending the iffue of you Ladifhips 
 endeavours herein, together with the profperity of your 
 felfe and yours, an happy end of your long pilgrimage, 
 and peace to //?4f/, I reft 
 
 TouY Lord^ip 
 
 A 5 To 
 

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 To the ludicious and well 
 
 affecled Reader, 
 
 OOT) Reader ^ J have ever efleemed 
 the Lord '^lefm, the new birth andnou- 
 rlfhment of his Chnrch, to be ( of all o-. 
 thcr Arguments and Treatifes of di- 
 vinity ) the mofi eminent and ejfentia/l^ 
 ^ither for fuch as preach and yvrite^ to 
 iyijijl upon ■ or for thofe that heare and 
 reade , to improve to themfelves , i>y 
 ^^ I kyiowlngand heleevincr. And Jithence 
 ^ our good'God hath not contented him- 
 felfe to vouchfafe to his Church this great _gift ofChrifi, onely hj 
 thewordof fromife'. ( which yet being grounded upon fmh mfja- 
 ken Foundatioris, as his owne decree., the death of his Sonne , and the 
 faithfulne^e of his' dijpenfers , might well claime the obedience and 
 coyifentof f^ithat ourhands ) But alfo hath adJed the Sacrame-nts- 
 as feales of this his covenant , and as the utmofi ajfurance of his ^ood 
 meaning -^^ more over annexing the fpirit of promife andof fcale^ to 
 them both, for the better applyin^to each foule in particular , his 
 part in thefe good things which hee hath beteamed her : J have 
 thought it fittefi ( having now leafure more then enough to chu ferny 
 Argument ) to light upon this, ofdhrifi''Sacramentalli as qivin(T 
 me hope of doing the mo ft comprehenfive ^ood, and becomminq mofi 
 <advantagiom to the Church of God, both for the nnderjlandina and 
 - hfeofthatdoUrine. 
 
 Every man dc fires to have that w^hich he huycth x)r enjoy eth, when 
 the commodity is at the befl , when men would either fhew or buy 
 wares or cattle in the Market,, they defre to fet them forth at the 
 bcfl, andwhen they are in hfi cafe ' to attraB buyers . Wee love to 
 behold the faces of them wee love, when they are ai the b eft , for 
 
 health 
 
To the Reader, 
 
 halth of body andffmt : and if wee vcere ai wife to imwoove every 
 thirt£ to the heft , as wee are willing to get it at the befl ; fure it is, 
 wee love to get nothing at the worft^ivhich may bs come by at the be ft. 
 Now thenthe Sacraments exhibite Chrift(as I may fay) at his befti 
 ^nd as Vhzv^oh's daughter if invited to come and behold Solomon, 
 when he w.ti c loathed with allthofe coftly ornaments and glory yehere- 
 with his mother made 'mm glad on his crowning day j fo doe the Sa- 
 craments ofer Chrift a greater objeU: than Solomon even in his be ft 
 Grace, in therkheft and royalleftrobe of his righteoufnejfe, in the 
 be ft of his Teace, joy, and content ation which God can beftow him in. 
 Whofe heart ftjould not then efteeme him at this be ft of his, with be ft 
 judgement and dffettion? Not by foolijh or T^ofiflj comparifon of 
 one ordinance with another I but by conftdering that each ordinance 
 with another is better than another alone y and fo the Sacrament 
 with a word, is above the word alone , becaufe it containes the word, 
 and hath more beftdes in it, even Chrift at his be ft, in the fulneffe, 
 lenothy depth, andalltreafures of breeding and no urifhing grace, not 
 ently in himfelfe, but made over to my foule by the Father, grace for 
 ^raceto me: my Wifedome , Righteoufncjje , S an^if cation , and 
 
 Redemption. ^ y 
 
 Alas ! dear e friends I what were the knowledge of this Lord le- 
 fiu, asheeisonelythefecondperfonin Trinity and the et email JVord 
 of the Father} If the depth of that myftery contained in Heb. t. 3. 
 (To witf that Chrift isthebrightneffe of the Fathers glory^, and 
 the ingraven fonne of his petfon ) were fully under flood by a man ; 
 (as who doubts butfuch knowledge were excellent ? (yet alas I it falls 
 Jhort of that excellent knowledge which Paul fpeakes of, Phil. 3 . i b. 
 Of Chrift lefus my Lord,whohath givfn himfelfe for me^ loved mee, 
 by which the world is cruci fed to ms'e^ and I to it,; this on'ely is that 
 to which all other ii- dung and drop. Nay further., put cafe I 
 know him, as the true O^fediator, in all three offices, and namely the 
 trueonely Trie ft and fatisfier for the ftnnes of the world x Were 
 this that excellent knowledge of all other , except hee were .crucified 
 alfo in the eye and to the jpirituallgaine of my foule, 04 my Lord and 
 God^ and ai my fatisfaftion , and the tre^der of theivine-preffe of 
 the fierce wrath' of God, Efay 67,. l. that theanger of God might 
 -bee pacified to met? No verily. 'Nay laftly, put cafe this knowledge 
 oflefm Chrifi: my fatlsfer, could po fib ly bee fevered from the know- 
 hdqeofhim'my SanElifier alfo^^ an^that Chriftmy birth, couldbee 
 divided from.Chri(^ my Nourijhment', myfupport, health, growth 
 
To the Reader. 
 
 morejpirituallprefenceofChrifl-y who carethmt for fuchcreatHres, 
 bmfor thyfoule ; and being farre fromfiHtnhUng at the bafenejfe of 
 the Ajfcy 07' Elements, raije up thy fonle to a more heavenly fenfe > 
 cf the Lord lefui comminginto thy heart and fpir it , bringing thee 
 to God, and leading thee to the fount aine of thy blejfednejfe in a farre 
 clofer manner than ever Adam tvoi. And is not this union , the Lord 
 lefus at his bejl ? yes verily. 
 
 From this Sacramentall ttnionproceeds that exhibitive nature of 
 Sacraments , carrying the Lord lefus into the fcule of all the eleS 
 that communicate. For to what end is union Sacramentall , fave 
 that the Sacraments beina thus poffejfed of the Lord lefus myflical- 
 ly in them, might exhibit e to all, and effe 51 ua/iy carry into the bo- 
 fames of the ele^i, the power pf this Lord lejus , and convey ai 
 Vejfelsy channels and Pipes, that grace which they containe I* I doe 
 not meane that by vertue of the worke wrought , or by the force of 
 divine inflitution, there is any naturall holine[fe put into them., 
 or magical I power of inchantment , totakeholdeofthefoule. No, in 
 no wife \ for how many thoufands are there both young andold^ who 
 after the enjoying of the Sacraments, doc put mo ft woe full barres 
 in their owne way , that the power of Sacramentall union mioht 
 never come at them f So that when the Covenant comes to bee difpen^ 
 ced unto them , they fare as pcrfons utterly difabled to receive it^ 
 Nay neither dare I thinks that by virtue hereof, it is ofabfolute ne- 
 cejjity that all eleti Infants mufi receive converfton of grace, jujl: in 
 the aEl of their Baptizjing : for what were this but to afcribe more to 
 the Scale than to the Covenant, yea , to invert th^ir order, and to 
 afcribe areater power to an ordinance-, ( under which they walke 20 
 50,40, y eeres care lejly:, without difcovery of any grace at all j ra,» 
 ther than to the lively power of the Covenant preached, and working, 
 from that time fourth an appararit chang-e ? So that although in cha- 
 rity Lam.koundM. thinks no otl^cr , fave that allfuch as receive iS^^?- 
 cramentsducly ^cpnd^-re witl^the gracc^of tl^y Spirit for futwre im- 
 provement ; Xct^,M t}^ the Lore^s hands behind him , andtomake 
 the Lord of Sapraments to become their underling , as ifhee had put. 
 himfelfe out of Authority and of Ice , wholly to be fubjcci to his Sa- 
 crament, what indignity were it for the ordainer ? No notfo : But 
 fo farre, fp oft en^y, And where itJhallfeemegooJto himfelfe ^ to mai^e 
 ufe of his ^acr4tnent f(^'- the good of his Bl.Q (for whofe aoodthey 
 ferve ) ther& dofibtlejfe thefe- Ordinances doe both prefent and con- 
 ferre the grace which is put in them. Fife, to vphat end fhould they 
 
 have 
 
To the Reader. 
 
 have iff except they might convey it ? Nowfamme up all, and art" 
 (were \ Is not the exhibitive power of the Sacrament , the Lordjc' 
 /hs at hii befi ? Js not a reall tender better than abarefigne , or a 
 promife onely vpithout performance ? Hee that promifeth an hundred 
 pounds to lender give to his poore friend , andprefently. tenders the 
 money ^ that he mi^t be before hand, dothhee not lend or give at the 
 
 Nay moye^ than thi^i^ltdt the Sacraments oneh are thus exhibi- 
 
 five ofChrifl to the fouk : But by vert ue of the union I have jpo ken 
 of, the Lordlefns himfelfe is there prefent ( rrhere-his-i^fiitution is 
 dftely ohferved) to bee the Baptiz^r of his members , and to bee the 
 ftetvardand nourijher of his family : that is, to befi-otv himfelfe Hf- 
 ofithefoule, Touchina Baptifme frft^ true it is ^ That our Lord 
 Icfus himfelfe never baptifed any outwardly • howbeit ^ then , fo 
 much more now beeing afcended^ hee it is whffin the oufrvard Bap- 
 tifme of the Minifter , doth give gifts unto men , and doth flill 
 baptifeallhis , mth the holy Ghofl and fire. A 'poore fmfull man 
 doth-tvhat he can doe ; but further hee cannot goe : He dives thein-~ 
 f ant into , holds it in., and receives it out againe from the water ^ 
 baptiz,ina it in the name of the [acred Trinity. But this our great 
 Baptifi , hee is all in all for the doing of the wovke. It is he who cafls 
 in the fait of his divine healing power into corrupt and ( of thcm^ 
 felves ) accurfed creatures and Elements • it is hee that removes 
 the curfe, death, and barrennejfe off he waters utterly unable to en~ 
 ■gender ^ hee takes off their bafc uncomelinejfe, hee darts and plants iw 
 them the e^cacy of his owne death andrefttrreBion both for merit of 
 pardon, and of holtnejfe : heefanflifies and cleanfes them , that they 
 may became hallowed and purging infiruments j And as a planter 
 takes the fiene of the Apple-tree , and pitches it into a Crab-tree 
 flocke : fo the Lord lefui takes thepred'om fiene cf his owne Bight e~ 
 oufhejfe, the power of his owne death a'/id grave , thefirength of his 
 ■refurre Elton and ex alt inff , and pitches both into water x fo that wa- 
 ter hecorffe^ ChHfi-water, Chrifts death and life, fo that thefoule 
 ■i$^ap3t with the one, as the body with the other ; The foule ( by faith 
 in the covenant ) feeles her defcent into the water, to become a fpirit 
 of dividing her mto the I aver and bloud, and grave of the Lordlefm ; 
 her bein^ under the water , to become the fpirit brooding and fruBi-^ 
 fyincrthe water , to become a feede of life abiding in thetvonwe of 
 thefoule, to regenerate it to the life of Chr'ifi r, Her arlfin gup from 
 she water, to become a ffirit of RefurrecHon ( ^i Peter excellently 
 
 Jpeakes 
 
To the Reader. 
 
 jheakes i £'pifi.cap^f^.verje..2i. ) and a haptis:.i»g ofthefouiewith 
 the aBivity and raifmg of her up with Chrifi^ from her death, gra ve, . 
 hdene^e mdmiferj,unto. immortality and glory. Tea in (ill three th; 
 foule feeles the.pj)wer vf a n<kw -ami omnipotent creation of her to God, 
 in(rraftinir her in God, never to bee ppdled fror/t him any r/toreas at^ 
 frfi, Andas th^jpiritivherebythe Lard offered up himfelfe was, J& 
 IS the porcer ofthtfame Spirit to the foule, begetting andrenewiiig it; 
 Eternall alfo : fo that- the.never dying povrer of B apt ifme keepes the 
 branch of the vine thus once put in , to abide for ever ingrafted and 
 flantedin theperfon o/Emanuell :fo that himfelfe thefiock^Mlas 
 foone wither , oi the foule which bj faith is in him fhall perijh, I N9 
 more baptifmgs fhai neede than onejbecaufe Chrifi liveth in the foule, 
 (jr recover eth her by his unrefirained influence from all herfwowning, 
 decay es andwantings, to her former integrity : No more Barkis are 
 required after jhipwrackifave this one. Now, if Chrifi himfelfe in 
 perfon ( not thepoore Minifier with all Us aEls enely ) bee the true 
 Baptifl \ can it be otherwife, but Baptifme mufi medes be the Lord 
 lefm at the befi ? 
 
 Laftly^to adde one wordalfo of the Supper : The fmfull tongue and 
 hands ( I fay not of a wicked Majfe-Triefi ) but even the befi con^ 
 fecrater of the Sacrament , that lives , cannot blejfe fujjiciently : Bui: 
 the Lordlefus our fieward, he is the Adminifier ofptcompleately'^ he 
 is the true confecrater , yea the foode and feeder of the Soules. of his 
 owne, with his pretious body and blood unto eternity. None whom the 
 Father hath given him to bee his living ones, can decay, pine, or wi- 
 ther under his hand while he lives to make them T?rovifion. Hee told 
 his lyifciples^ hee would eate and drinke no more ofthefruite ofth& 
 Vine, till hee dranke it in the kingdome iTHeaning, tillhefiiritHally 
 without mouth or hands y did prefent himfelfe with his Church Sa-^ 
 cramentally, there tofeede them .: But in that fence hee promifedta 
 drinke it with them to the worlds end. He it is then who cts the Ma- 
 fier of the feafi and the feafi alfo, welcometh, provideth for, and, en" 
 courage th his guefis to eate good things, and to delight infatnejfei He 
 it is who not onelyinthe Minifiers perfon fiiUconfecrateth,bm by his 
 might andfirength, drives all his blood, fpirit, marrow andnourifiij" 
 ntent into the bones and veynes of his poore members, by this union 
 with the elements'^ whereby hefaveth andfufiaineth all his true borne 
 mes that cry after his brefi and fuccour , hee cannot fuffer them ta 
 iacke. And as himfelfe in divers phrafes exprejfeth, heefeedes them 
 inhisFafiHresJeadesthemto^ the imerh hee cherljheth them as 
 
T» the l^eadeiv 
 
 ^ts^ttfe, murijheththem as h^s branches^ and by him as the doon^ theygo^ in 
 (tnd oHt y finding pafiure. For hee hath made himfelfe one with bread and rvine^ 
 that man not living by bread onely^ but by every rvord that proceedeth out ofths 
 mouth of God: may, in and by thef'e Elements, draiv afecretfoyfon andencreafe 
 fo thefhufe^ and bee therein fufiained with faith and the fruits^ as after in the 
 Treatife (God willing) f Jhall more fully declare. Hee whofe fejh once eaten i^ 
 immorally yet ofers himfelfe often for the releefe ofdailydefeUs,, And is not 
 this the Lord lefus at his befi in this Sacrament ? ^ ^ - ■ ': 
 
 Sndlrjfe it were to recite allwhich might convince thee'of this excellency of 
 Chrifi Sacramentall, Who would not confeffe that friendto jhew his love at the 
 befi-ywho Jhouldmofi draw neere to him in his greatejf troubled Andis not Chrifi' 
 Sacramentalifor the nonce ^ To whatend-then doth hee offer thee his blottdyand' 
 bid thee drinke it, fave to conforme thee to afweete meekenejfe offpirit infujf- 
 f*ing,andto afellowjhip in all his affiiUions, with confidence of overcomminge 
 in his firength ? Agdne ^ if a man Jhould promife to doe thee a kitidneffe^ 
 wouldfi thou not interpret his kindnelfe at the befi^ if it lay in fuch a kinds ^ as\ 
 Jhould fupply thy peculiar want f What kindnejfe is counted of like that which- 
 it mo/ffea/onable ? That which releevesnot fbme defeff^ may bee thought fu-' 
 ferfHous I. Even- fo is Chrifi Sacramental I, a releefe of each foules perfonally 
 peculiar dlfeafeSy. wants ^ d^cayes, dlfiempers. Like to the man of Baallhaiifliaa 
 a King, 4,4a . who brought loaves of Come andp re ferns to the Trophet, when 
 there woi a neceffity of famine, anda multitude to beefed. But I end in a wordi- 
 JVhereincanitmorecleereljafpeare that the Lord lefus is ofered theeinthe 
 Sacrament at his befi , than in his blejfedfulnejje ? If thou fyouldeft: vifite thy 
 friends houfe ,. tell me when Jhouldefi thou mofi thinks -thou came fi at thebefi^, 
 than in the middefi ofafeafi > So 'I fay here, the Sacrament is the Kings feafi at 
 the marriage of his Sonne : The feafi of the hills, thefeaft- ofGod^ and'heaven^ 
 afullfeafiof all refinedwines, fat anddcllcate things, jf Gods ordinary be fo 
 good, ts Jtot his feafi of Chrifi, Chrifi at his befi ? wherein thyfoule may fll it 
 filfe for the prefent, and for afterwards with choice 'Daiy/tieSy as the Aramites 
 Campe, and the fulneffc thereof filled the leapers. 
 
 But now what is the up/hot of all } Oh\ fad mourninQ ! That wee are at our 
 'Worfi,Tvhen Chrifi'is befi ' Oh mourne that after 'jo,yeares liberty of theword 
 and Sacraments in the Chtrrch i yet bythefinneafman, fuch myficrics as thefe 
 fijould lie by- ^ dvfefieemed , becaufe unacknowledged? True it is, <r/ o?rce it 
 vpo^s a deepe conceit with the Jew , that his Meffiah mufi needcs bee fame fpeciali' 
 perfon i: But when the true Alefilah indicde came^ they knew now what to maks 
 of him -^ he was a fir an ge wonder unto them. So now, it deepelydivels inmofi- 
 "pnen , that in the Sacrament fome myfiic ail things lies hidden : ■ But when they 
 comtto it ^,the-y*reGcive th/Cj- k^ow- nop. what r. T^e cdi^e is ^ their carnality- 
 
To the Rcadet. 
 
 andCenfmlnefte, which li offered 4t the jpiritmlnejfe of them l which M^hi them 
 ..llLdie oh they are darke mmers, and for great Divines, mtforfuch a.s they 
 to meddle withk And thni in time, corrupt eafe breeding err our : that erroHr . 
 Crowes to prove Religion', and as at firft mm thmght them difficult , foot: 
 lemthittUheirhefl devotion, to refi in hlindand fH^erfhitioHs reverence of a 
 thLunknowne. As thofe Athenian.,, r,ho fet u^ an AltartotheHnknov^M 
 God: blinde devotion beingthemeere falling Jhm of faith. If this dtfeafe had 
 ifi'aedpoverty onely, ithadbeene well : Bm this Popijh leaven of carKallSa^ 
 cramenfs which fo^red the frft reformation with aconfubfianttateChrf : hath 
 ^aintedm with a^dangcrom an erronr, even to refi in a camall devotion , and 
 ■the opus operamm of a devom Hir^d receiving , comting it the top of Re. 
 
 ^^'^las^ poorefoHles. TowhatpurpofedoewefocrakeandhaflofourS^ra- 
 men-s of the Gokel, that they are above thofe of the oldTeflament tn allreffedi 
 (as 'indeede the) are)when a^it is cleare by good ex^rience, that fetting aftdefo?He 
 places enlightened by themrd, our Sacraments to the body of aur people, are as 
 dimmeanddumbereprefentersofa Chrifl already crficifed , as to the lew, they 
 ^eredarkepretendingsofthe Mejfiabto come Oh 'How ^^/f//^^/ 
 d^rkenelTe is this, that people now in this midMy of light , are fo baf^d thattt 
 far7s with them as if it were twy light ? Is it not fear ef nil, that when there tsfc, 
 ireatoddesinthe feafon, there Jhould be fo little in the perfons W.^;./^^ I 
 %caHreblindnejfe makes all feafons alike, bothof darkenejfcandlsght^ HojP 
 feareMli^-itthat our eye Jhould be fo cvillto our felves when GodtsfogoodJ 
 andthatwe fiouldbee fuch Alm-aersofGodsbountytoourfelvesasifweeftill 
 Jerved an hard Mapr, what is this but to betray God to the blafphemy of Hjpo^^ 
 crites, profane ones ^ and ignorant s? ' r- r 
 
 Thu little underfiandmg of thefe my (Series, among men m this ^ge of ours 
 ' (v^herein mens frequency of receiving feemes to firive with their unfruitful^ 
 l(re)hathbeeneoneoccafirnofmy pub lijhing this Treatife. That (tfpoJ/Jble) 
 that excefTive exalting of the Sacraments in Topery, above the w^rd or any .- 
 therpeeceofworJJAp, through their Superfiition : might bee equalled amor gus 
 Trote(iantsinthe ChurchlfGod , with as truely honorable an efieemethere^ 
 ef andthatfrom knowledge and experience of their worth. Confidcrmg partly 
 the little care of teaching their do^rine in Congregations : -and partly the cold 
 preparation of fuch as receive ^^ and partly thereflina of men tnthnr perform 
 mancesonely without power or fruit : I could not fee wherevn^ fhould doe grea- 
 ter honour to God th.tn to enhanfe the knowledge of Chrifl Sacrament all, and 
 to incite others to doe it , whofe learned and habituous abilities canfarre bet^ 
 ter perform" it ? Andfurely it flands U4 allin hand, ( lefifignes of contradict i- 
 oniface) to our uttrrmo]% to vindicate the excellency of our Sacraments, 
 
To the Reader. 
 
 ^fjatlhofe rtch Icffdcles ^hkh the Jinne of man, or that mAn of jtnne , with his 
 Complices have jo long kept hid from the true heires and owners thereof maj bee 
 cleared unto them , to hee their jufi portion andcUime • befceching the Lord, 
 that as heejhall vouchfafe us clearer light of know ledge, jo ( as our Church Li-- 
 tiirq^) commands us to pray ) that ancient ^ifcipline of Gods houfe might pre -^ 
 vaile among us { Imeane, that whereas the number of ignorant fcandalons ^ and 
 unprepared ones, a^ much exceedesthe number of prepared, penitent, andvcor-- 
 thy Communicants , as the Army of the Aramites exceeded the Ifracdites foco 
 flockesofKiddes : by this meanes^jt might pleafe God, the number of the latter 
 might as much, exceede the firmer. 
 
 For my ownepart, ( to returne to my matter ) Iblejfc God, that ).rhile it irai 
 my lot to have a nay le in the friefls SanUuary j next to the preaching ofChrij} 
 in thepromifej itrcas my poore care andcourfe both by Catechifme and Sermons, 
 to difcover him in hii Sacraments. Which labour (a^weakeasitwaj) I have 
 fo little caufe to repent ofi that now I atn encouraged in my felfe torccolleU 
 and compile thofe fcattered meditations intofome method and view , for the hene- 
 jit of others that heard them not. A great motive whereto was alfo this^ t hat-as 
 rrhile they were preached , they found full as much approbation, as any pa,rt elfe 
 of my labours : fo,fince they have provoked the defires of many more than Jcaa. 
 mention^ that they might not with my felfe lie by^ and be' buriedin forget f nines , 
 Adde hereto j thai now in this vacancy of better fervice, Icould not eajily quit 
 my felfe of that-idle unfruitfulnejfcy which toofoone (asrujj:) is ready to grow 
 H^on ta, without Jome fervice done in this kinde. 
 
 To you then f addrejfe my fpeech, in the conclufton, dear e friends who have 
 heene taught by, and now are madepartakers of my labours : -BefeechinQ yoii,and 
 the Lord for you, that by the lively refemblance of thefe thing-s which fou-have 
 beenelongrmuldedin, and f ball be here prefented withal/ ;youwould ^iveTe- 
 fiimonjto-this Truth, a/the Truth is 'mle[u4. That is^that by your [pirhuall 
 froHiering in the grace of the Lordjefus Sacramentall, yee would commend this 
 D Urine of the Sacraments ,e(fecially of the Supper. So jhall I ha ve cauje to fay ^ . 
 That you are myEpijile written in your hearts, k^owne and read of all men, and 
 manifeftedto be the Epiji^le ofChrt^ , iTotwritten'with Inki i^ paper, but with 
 the Spirit of obedience and love, in the flejhy T able s'of your heart \ Oh hoti^ Jhall 
 you then fafe guard me not from the evill tongues of men (which If tare ndt') but 
 t'he contradiWton of hypocrites , tend the foule a^erf on of an waprof table ^ini- 
 J^erofChrlfi ?' In which happy wifj I ceafe troubling you, and commend your '\ 
 rs'adinghere^f to thebleffingofGod, Farewell, . 
 
% rhe genera! I Ctrcumfiances of sMmn^^ts-, Part, i • 
 
 •cfpecially to an oath, which they honoured as a facred & divine 
 band: the Latine Fathers, efpecially the cloquenteft, Tertullian^ 
 Cyprian ^ Ambrofcy &c, ufe it in the fame fence for an holy religi- 
 ous complement or performance:in which fence(although cfpe» 
 cially they aime at our two Sacraments) yet they alfo called any 
 other as well by this name, as if we would call the myftcry or 
 doflrine of Chrift,,a Sacrament, or the Ghurch liturgy a Sacra- 
 mentjor any other piblique or private ordinance , a Sermon, a 
 Fafl:,or the like This we fee was a very large & penerall exprcf- 
 Tht abufc lion, which fome moderne Divines following without due/udg- 
 o^it* ment ufe.d,con(ounded divine myfterics and Sacraments,calling 
 
 each figne or type a Sacrament, and confequcntly grant that cr- 
 rbUF, which the Fathers upon due deliberation would have dif- 
 claimed,"t^/-^.that the old Church had mote Sacraments than wc. 
 Yea hereby the Latine vulgar Tranflation of the Bible ( falfely 
 called Jeroms^^nd. magnified by Papifts) ufurpcs liberty to abufe 
 the Text: & though not al waies,yet for the moft part the Tranf- 
 lator when he meetes with the word[;Myftery]there he thinkcs 
 he hath found a Sacrament,as in Efhe.% ,29. Sfhe.'^ . 2 .& i . Tim, 5 
 die laft verfe, in all which he tranflates Myftery by Sacrament. 
 And that fo corruptly, that even things not facred for fpiritual- 
 neflc, but onely for ordinance , are called by him Sacraments. 
 By which reafon the inveftiturc of a King and his annointing or 
 coronation,might be a Sacrament : which yet in a civill perfor- 
 mance, although facred for the ordeyning. For a thing may re=^ 
 taine his temporall nature ftill, although it receive amarkeof 
 fecrednefle for prevention of corrupt abufe and violation. And- 
 thus (m part) crept in that multitude of Popiili Sacraments into 
 the Church. Whereas if men had not been thus lafcivious & bold 
 in ufing words of their owne invention, generall words for pe- 
 culiar meanings, much corruption about Sacraments had becne 
 VJK prevented. Teaching us not to be bold in coyning words of our 
 
 owne heads, to expreflfe divine things : But keeping our felves 
 clofe to the termes of the holy Ghoft, who calls them Scales of - 
 the Covenant,, to abandon from Sacraments whatfoevcr re- 
 pugnes to the feale of the Covenant. 
 The right afc Now although we ftill retaine this fo unavoydable & received 
 s*f ihis flame. j.gj.j^e Qf Sacrament r yet we muftcorred the abufe, and ufe it 
 properly. And whereas fometimes (by ufe of fpeech) we meane 
 by thi» word,the Ad of God and Chrift in ordaining or concur-^ 
 ^ ring: 
 
15 H A ¥. Y. Th^enirdl Ctr^Umpnces ofSAcrdmenU. % 
 lins with it, or the a(5l of a Minifter or people, confec ating and 
 ofterine it,or receiving if.and foractime the externall Sy ujboles, 
 or folemne aftion of the Sacrament : yet heare we do molt truly 
 apply this word to figiiifc the whole compleate pertormance ot 
 this holy inftitution, as it comprehends all thefe relations. 
 
 Touching the fecond , Antiquitie, this I fay,no man can taxe Circum.il 
 theLordthatheordeinedtliemnorooner. "For itisheonely v^Annqmtn^ 
 whofe hands times and feafons are :he knowes when the Church aA. i ♦r. 
 is apteft and capeablcft of the Sacraments,&: therfore heft knows 
 when to appoint them. He could have given them firft to the 
 . Church in Adams houfe,or Sheths-. or after the flood to Noahs yot 
 Shcms, But his wifedome was to fettle the firii Sacrament of 
 Circumcifion in the family q*^ Abraham, The Covenant of God Gen.ir.ta. 
 was doubtlefle knowne to many families before^ but more fully AgeoJ^Cir- 
 to Abraham, in whole feede all the Nations of the earth ftiould cumcifion. 
 be bleflcd. When therforethe feafon of revealing the Covenant ^^"'^ ^' * 
 more clearely was come,then was the feafon of reveling the Sa- 
 crament of CircumcifioB, of the fore-skin of the fiefli to bee cut 
 off; as a fealc thereof. Abraham defired to fee the day of Chrift 
 and faw it : therefore be was to fee the feale alfo. Now why 
 God kept it fo long from other families , his wifedome is the 
 chiefereafon : although this I may adde,that no family continu- 
 ed the conftant memory ofthe covenant without interruption, 
 cither before or after the flood, till Abrahams : from whom 
 (though with mucheclipfing oftentimes) no doubt,the truth of 
 God defcended from age to age, leffe or more,without utter in. 
 tercifion ; as it formerly had in the ages before. So then although 
 we goe no further than Abrahams time (although feme Heralds 
 fetch the pcdegrce of Sacraments firom Adams innocency, affir- 
 ming that the Trees of life and of knowledge of good and evill 
 wereboth pof:<tive or negative Sacraments,! leave to determine; 
 yet furely the inftitutioH of the firft Sacrament will be nere 4000 
 yeares old. Long after this even above 400. yeares, it pleafed 
 God to adde the latter Sacrament of the old Teftament, to wit, A^cof Pare 
 tbe Paffeover, even at (and by occafion of; ,the departure of the o^cr. 
 children of 7/^^/ out o^ Egypt- Why there fhould be fuchdi- 
 
 flance,& why one fo long before the other,God knoweth; only 
 this I fay,There was greater necefiTitie of Circumcifion than thc^ 
 other ,to be fo foone ordained ,becaufe that being the feale of the 
 
 Covenant for the effence of it, it was weightier than the other 
 
 B a which 
 
4 The {mutt CfremnpfuTsifSdc^^^ Vati.r'^. 
 
 which concerned onely the better being and confirmation of it 
 yearely. But even this of latter inftitution is now above 2 000. 
 yeercs old. 
 
 Age of two And touching the ancientneffc of the two Sacraments of the 
 
 of Sd"^ Gofpel ( whereof one exceeded the other little more than three 
 ■^^ yeeres) wee know that though their birth is not much above 
 1 600. yeares fince, yet fince they were in the two former Sacra- 
 ments of the old Church, as P^/^/ calls the one Circumcifion,not 
 of thefiefh but of the fpirit, meaning Chrift our Circumcifion ; 
 
 I Cor. 5 .7. and the other of the Sapper, hee calls thrift our Paffeover ; and 
 therefore we efteeme the antiquity of the one by the other. To 
 befuretheyoungeftofthemall", farre exccedes the forced Sa- 
 craments and all other devices of Popery. 
 
 ^ jj Teachingus both to re/oycc in the truth of that do(?lrine of the 
 
 covenant jand feales whichnow by Gods mercy we en joy .They 
 are no new matters,nor our Religion new, which is as old as the 
 Egyptians firfl: borne deftroyed, yea & Abrahams dayes;the one 
 ill the infancy, the other in the more manifeft appearcance of a 
 Church. We are not then fomoderne as our adverfaries would 
 makeus,fromZ«f/;^r. Oh I how it fhould confirmc us, that v^- 
 hraham, the Patriarkes, Prophets, and Apoftlcs beleeved in the 
 iame covenant and feales which we doe ? 
 
 ' yfe 2; Secondly , what honour {hould this procure from us to Gods 
 
 Sacraments? Nothing was ever fo defpifed as thofe of circumci- 
 fion & the Paffeover. And as the Papifts doc now ouerprize their 
 (fo called) Sacraments , afcribing unto them the conferring of 
 grace by the worke wrought : fo it is manifeft, we Proteftant* 
 through our ignorance of their fealing nature, efteeme of them 
 too little. W hereas if ancientnefle can make them honorable, 
 we cannot thinke too highly (fo wc dee it not fuperftitioullyjof 
 the Sacraments. An old man wee behold with reverence ; 
 old Goynes , bookes , ( manufcripts ) monuments , bulidings, 
 have a face of honour in our eyes ; wee ufe to proove a man 
 noble becaufedefcended of an ancient houfe; How much more 
 then the Sacraments ? Our Lord lefus to fmite reverence of his 
 perfon into the lewes, told them before Abraham was I am ; 
 fb before Popery was, the Supper, Baptifme were in their in- 
 tegrity : nay in the old circumcifion Baptifme was; and in the 
 old Paffeover the Supper was : as <JMofes is faid to fpeake of 
 Cbift, and the legall covenant to include the Evangelical! ; fb 
 K ' ' did 
 
-Chap . i • *The generall Circumfi4nces of SAcrAments. 5 
 did thofe Sacraments teach thefc j Oh how then fhouldweee- 
 fteeme and honour them I 
 
 The third i^^ the Necefiity of the due teaching and opening of Of their 
 the doflrine and ufe of Sacraments effcdually in the Church : A "^f^^^ij/^^^'J 
 thing very much negledled for the moft part. The which ^^^^'^r- cHmS;' x 
 fulncfie may appeare h^ this, that it ferves to prevent a threefold *^ ■^' ^ 
 inconvenience. 
 
 The firft is wocfoll ignorance.Scarfc any one point of Doflrine ^^^^^ ^^^^^^^ 
 there i^ in all Religion \\\ which people are blinder than in the Qfjgjchmg 
 tr«e nature and vfc of the Sacraments They thinke that becaufe the doftrinc. 
 Sacraments are given as glaffes to behold Chrift in,therefore they Fwft» ign*? 
 are cleare enough of themfelves.But as the cleared Cnftal glafle, """^^^ 
 can (hew no face, while it is locked up in a cofer, or the backfide 
 oncly looked upon : So till the Sacraments arc brought forth and 
 opened, their light is fmothered. Parables were ufedby our Savi- 
 our to cleare dodrine,h :)wbeit they were riddles to the Difciples M^it. 1 5,44, 
 themfelves, till expounded. And fu^e its a queftion, whether the 
 want of inftrudlion about the Sacraments make the peop e fo ig- 
 norant of them ; or their ignorance caufeth the Minifters labours 
 fo unprofitable,by the con^rmed cuftome thereof in the people. 
 
 Secondly, to prevent fupe ftition in fome Pope-holy perfons, Sg^ondlyjSu. 
 who are fo leavened with luperftition , that they thinke the Sa- perftition. 
 cramcnts are holy things even by the worke wrought, without 
 any relation to the Tovenant; N ot know ing them to be the New Luke zi. i?. 
 Teftament of Chrift in his bloud. Alfo they thinke that the Eafter 
 Sacrament is holier than others ; That it is too prcfumptuous for 
 them to come to them ofte ., becaufe they are fo holy : Such mat- 
 ters muft be feldome ufed, leaft they v/axe common j and many 
 (iich Popifh drcgges abide \\\ their hearts. 
 
 Thirdly and efpecially, to prevent unpreparednefle. Generally j.Vnprepa- 
 ournature is awKe to this worke; even the better fort neede a ledncire. 
 helpe and manudu^ion to it : and as for others, though well 6a{- 
 pofed, yet forlackeof helpe inthiskinde, they doe necelfitate 
 unto thcmfelves a great ra{hne{re,unreverence and unfitnefleto 
 this duty , growing to a cuftome in doubtfull and unfruitfuU re- 
 ceiving Of the u(e hereof, more in the (econd Treatile, in the 
 point of knowledge Sacramentall. 
 
 The fourth Circumftance is their Number. There were never . 
 inorc than two in the Church of the old Teftament, neither hath ^l^^^T* ^' 
 the New any further liberty : So many and no more the lord ^^^^^* 
 
 B I hath 
 
Oneh a-Sa- 
 cramenti. 
 
 Why fo few 
 
 Ajjainft Pa« 
 
 pifh.Sacra- 
 mcnts. 
 
 The rfi. 
 
 6 I'he geaeydl Clrcumfia^fccs ofSacrAmcnts» P 2 it. r. 
 
 . fcathbeqn€athedtoliisCluir€h : And thofe two are not Sacra- 
 ments offome fpeciall graces^but of whole Cbrift^O/^rTrZ/ria^cwc, 
 
 • righteoufne^eyfmBijicarion, and redemption t in one wore', of the 
 grace of God ,. either for the feahng of the reall being of it, and 
 the begetting-of it in us,or the nourifliing of it: One Chrift is ftill 
 the bo'dy of the Sacraments. Gcd h'au not clogged his^ Church 
 with multitude of Sac- ^uic>il5 / lead he fhould divert his pepple 
 coo much by outward objeds from holy thmgs.Scarce one of ma- 
 ny is fit to profit by Sacraments , but to cleave tothe barkeof 
 them., leaving the fubftance. Here therefore that is verified, God 
 neither is wanting in. ncceiTaries nor exceedes in fuperfiuities i. 
 So much and no more as may ferve for our good, he hath thought 
 good to beftow : choofmg rather to fupply ntimber by power, ef- 
 ficacie, and extention, than to'clogge us with too many. It was 
 that which the Lord fhunned even while that world of Ceremo- 
 nies lafted ; much more now in thefe dayes, wherein he calles for 
 
 5 fpirituall worfhip ; hee yeelds two for releefe of our infidelity, 
 
 ' but no^ more,, for prevention of our curiofity^ will-worftiip, 
 and fenfuality. 
 
 It came not from the Lord toordaineone Sacrament for the 
 Clergy, as Orders ; a fecond for the Laity alone, as Marriage ; a 
 
 -^ third for Catechifed ones, as Confirmation ; a fourth for fickc 
 ones^ as Vnftion ; a fiftfor lapfed ones, as Penance ; thefe are no 
 Scripture but tradition Sacraments : and. by like reafbn, if once 
 we tranfgrefle Gods bounds, we might devife one Sacrament for 
 ^e Kinc' and his Nobles , a fecond for learned ones, a third for 
 ancient ones, a fourth for younger ones, for Itrong or for yveake, 
 &c. But the Lord hath allowed in thefe two,,aU Chrift jeither to 
 bre'ede grace in the foule, or to jiourifli it .• He hath not given us 
 Sacraments of humility, of patience, of felfe deniall, of mercy 
 and the like ; but in Baptifme and the Supper he hath ordained 
 one Chrift t a breede faith & to nourifti it,.to beget fandification, 
 paticnce,love,andto confirme them, to fealc up the Covenant of 
 Grace in both, to all forts, Prince,people,rich,poore, old, youngs 
 learned,idiots,weake and ftrong ;. fo that a« few as there are, yet 
 the Lord inlarging them to fo manifold fupplies and ufes,we have 
 more caufe to blefle him for not opprefiing^us with a burden^thaa 
 to accufe him for defcftiveneiTe towards us^ 
 
 To teach us, feeing we have fo few ? to iinproove them well, 
 and cleave faft to the fiuit and the power. thereof, and by faith to 
 
 draw: 
 
C^ A^.ti The generdlclrcumfianm pfSderaments. y 
 
 draw out the ftrength thereof in both thofc regards, for which. 
 God gave them. Bvtt to praife God efpecially for ridding of us 
 fiom that PopilK yoke of Sacraments before named, as moft re- 
 pugnant to Gods ends and u Chriftian Uberty, yea,as bringing in 
 a yoke upon the necke of the c>iurch, moft intollerable to bcarc. 
 Many things breed diftradion,fevt thjings caufe more union. If a 
 manhave but one or two children, hiujove is more united. If a 
 Citie have but one or two Bulwarke^ . they will apply them 
 throughly ; So let us. ^ . 
 
 The fifth Circumftancc concerncs the pabiKugj^gg of Sacra- Ckcum: 5: 
 ments. Sacraments are Legacies of Chrift to his Ghu^fj^^^j pj^^ PuHiknejfe^ 
 gcs of Communion of Saints;therefore to be the ads 01 ., affem- 
 bly lawfully met. As P^^/Zfpeakes of die cenfures , ^^-^^^^ 
 therefore met tomher, i Cor.% A^wkh my Spirit ; Let fuch a one v, ^';^'™/"^* 
 given to Satan"; even fo he fpeakes ®f the Sacrament, i Cor. n.^ ^ ' 
 20. when ye are therefore come together, &c, Notmg the folemnc ^^^^,4. 
 publiquenelTc of them , when they may bee fo enjoyed. Chrift * zgJ 
 hath appointed them as markes of Communion : therefore the 
 Church ^<?/ 2.& 4. is faid. To abide together in mutual I fellovpjhip Afts i-and 4, 
 of breaking bread and prayer. So that each member muft fetch his 
 or her fpeciall portion of Chrifts Sacraments, from the commu- 
 nion of Saints. Therefore let us abhorre Popifh Mafle-Priefts, 
 who w ith their boyes or Clerkes, offer up three or foure private .^ 
 
 MalTes, in three or foure corners of the Church at once ; as wc '; 
 
 deny them the nameof this Sacrament, fo we fay , like Sacrament ^ 
 
 like Celebration, both are abhominable. \ 
 
 Alfolctthiskeepeus in humility and love ; both towards our '7<? 2. 
 fdves and the Church. I^ or,not we hold the roote, but the roote 
 MS : if the eye be bold and fay , 1 necde notthe body, it i^ not of 
 thebody ? Be humble, for thou haft nothing from thy felfebuc 
 from Chrift by the channell of the Church. Cleave therefore to 
 the Church ( as members to the body ) ifthoudefiretogetany 
 blefling from her : iiourifti love to the body as, thou tenders ft tha 
 good of thy felfe a member. • ^ ^ • ^^- 2 • ^ '^ _ . ^ 
 
 laftly, be as frequent as thou canft in the Congregation. The Ffi 3. 
 Church is the Mother of us all 5 as the children fiocke to the mo- 
 ther, fo let the people of God to the Alfembly, even as the youth 
 of the wombe, and as the dew falls upon gralTe, Pfal. n o . a . 
 
 The laft Circumftance is the feafon of Sacraments. In which I Circ HtnfiS 
 will be briefe, becaufe fopac what will be offered agaia to fpeake T he ftaCom 
 
t' The gemrall Circumfiances if Sacraments . Part. r. 
 in the doctrine of them. Onely thus mnch ; As in the old Tefta- 
 ment, the Lord appomted a fet day for Circiimcifion, notino / 35 
 Baptifme (^^^ ^f ^he Fathers fay )the Rcfurredlior of Chrift -fo in the Gof- 
 fcafon, yet a PelUtherc ought to be a proportion. Not that we are fo tied to a 
 proporrio- day as the Icvves were, but yet, -o dedareour reverend efteeme 
 nable. of the ordinances. For, as w^J'c not over-much to haften Bap- 
 Gen. 1 7,1 i. tifme, which fome doe without jiift caufe, fo neither too much 
 toprotraet it, in refpe-^ of honour to the Ordinance. The Lord 
 efteeming it one p?? <^f his honour,when his vvorfhip hath a pfe* 
 ^„_: V^ with vs,above our own affaires or ends Touch- 
 
 The feafons ing the Sun^^' although the lord lefus inftituted it at night- vet 
 of the Supper that bet\^?^,^P^ciall reafon, becaufethe Pafleover was then td 
 altered i«ftly. be^-^'"' bindcsnottheChurch, butmavbeecUrercd. Which l' 
 ^^^^^^^^^^^^^i'^Jomemensconfciences.inpoint^ftendern^^^^^^^ 
 For,.to the end they may difproove fome Tuppofed abS the 
 Sacrament, they argue from the circumflantiall pra'l^e of our 
 Saviour,; not feemg how many wayes crazic their argument 
 For IS it not a jarre with the nature of a Supper, :to ea?c j^ in rh^ 
 n^ornfng? Yes, doubtle.fle,the Church h«h"er C^^^ 
 Circumftancesas doe necelVarily conrerne worfhip/sotharfh^ 
 ufc It to edifie, & not to deftroy . It is good to defend troths unorf 
 ■ warrantable grounds left whe'n we rert upon un„^^^^ 
 
 The freqoen. ""^^ '^'^^'^ "^^^^ ^"^ ^"^^^^^ ^^^^th to pcri/h '' 
 
 ce f ttr ^As touchingthe frequendeof the Supperftvhich bonders v^ti 
 tord.Supper thi^f omt >.no doubtof it , the La^dwouldhavehi^peot^e^ot 
 onely to have an eare to hcare him wherTheharha H^Sto 
 fpeake ; but alfo a mouth to eate where hee hath dfef m 
 impart. And how can'a man comfbrt himfelfe in his hunger af T 
 hy time,who,whenGod oftrn his dainties,turnes his bacle upoh 
 
 fem?:Um not fo punauall as to condemne them, who upon anv 
 termesTeceiveBot : perhaps fpeciall unpreparednefreina i4^ 
 r.e>,wh. n it isfuddaine : or after a iourney,or when Sacrament^ 
 hold a weeketogether, or in fome unavoidcable perplexing oc-' 
 cafions, may fa louttoexcLifc : Butthechargoof God,i«for frei 
 quency.He faith not. As fddome as you doe l\ns, but as oft as ve 
 •Jioeit'.fpeakingtothemwhodiditdaily, ^ff.2.and4 Conti 
 ^**^a daily wbrep.kmgof bread and wayer, 
 rfe I. The formality of fome in this kindc argucth a dcepe leavCnin^ 
 
 n . .wth Popifn b indnefle: who thirke that oft receivi4n'ardero. 
 
 gate from the honour of the Sacrament. As thofe that come to 
 
C H A p . T. 'the generdl Circumfiances ofSAci^aments, p 
 
 fome great mens feafts once in the yeare,muft looke for no more 
 welcome there till next : fo heerc ; Once at Chriftide a Landlords 
 fealt : and once at Eafler, Chrifts feaft : to come oftner, were 
 fawcic.No no,the feldomer thou commefl:,the more unwelcome 
 thou art to this Mafter of the feaft. J f thou foundeft it a feaft, the 
 Lord (hould heare oftner of thee j thy bare and ftarven fouk is 
 the caufe why thou makeft fo poorc hafte to recourfe thither. And 
 it is to be fearedjthey who never receive(though they may)fave 
 at Eafter, never faft but in Lent, that they never repent till they 
 die. Gods peoples wants pinch them fo, that they can either faftj, 
 repent, or receive too often . And when thou feed others of thy 
 brethren to communicate oft, and thy felfe depart, doth not a 
 voyc-etell thee, that either thou thinkeft it too hard to prepare 
 much, or needcft not fo much as they ? What is this favc to eon- 
 demiae the generation ofthe righteous? or to Jufiifiethy felfe a- 
 bove them ? 
 
 Secondly,thisferveth to teachus to enlarge our felvcs,not only Vfi 2I 
 in the fubftance of worfhip it felfe,with all our ftrength and cou- 
 rage, but even in the circumfl:ances,our gefturcs^our ieafons, and 
 like behaviours: looke what time doth beft fuitc with our fpirits, 
 for more cheerefull afte(5lion,for more zeale and intention : like- 
 Ws(q v/hat geflures we finde to be apteft to quicken us from dul- 
 ne« and deadnes,wandring or wearines - that oiight we t^ chufc 
 ^ipecially, that the Lord may have the beft of us: and herisin the • ' 
 Apof^lfe^ tooke liberty to change *the Supper ofthe Lords feafon 
 from night to morning ; not as if they did determine it as an in- 
 ^diffcrency : but for edification fake, beeaufe the more early fiich 
 iblemne duties are performed, the better i^it for fople and I'pirit; 
 and we owe the Lord the fir ft fruits of all, both of the day, of oar 
 •ftrength,of our bodies and fpirits ; if any feafon be more golden, 
 prccious,ftirring and provoking to goodneffe^that we-muft chufc 
 to prevent corruption. The Lord deferves at our handsJ tobe fer- 
 ved with the beft. ; ' 
 
 The rigid feafon of Baptifmc at the day of lewifh Gircumcifioh 
 is removed j howbeit, either to over-4iaften, or to prolong, or to 
 Jiegied: fuch a feafon of Baptifine as the Church deemes in her 
 .judgement to teftifie our reverence; a-nd to prefer rfc Coitbafe 
 ends of 6m- owne, is a contempt of the Ordinances ; which 
 ^though I am ^ar from thinking any prejudice to the infant, yet ) 
 •itisagrolTeblanifh iii the. Parents, Concerning which I iliall 
 
 fay. 
 
10 ThegencrAll Clrctimflances of Sacraments » Parf.i, 
 
 fay more In the particular difcoiirfc upon that Sacrament. Let us 
 fo order our felves in the Cabftaiice of vvorfhip, that we neglefl 
 not the very Circumftaiic-es: for although the circ»raftance be not 
 woriliip in it felfe (becaufe undermined) yet when we tender a- 
 ny, we worAip God in it, and therefore had neede to looke to 
 our felvesjthat we be as fpirituall and careful! in it as we can,that 
 it may helpe the chiefe fubftanceoftheworfliip. And this may 
 jferve for the fiill Chapter » 
 
 Papifts ene- 
 mies of 
 confcnc^ 
 
 Error, I. 
 Cround^ I. 
 
 Ground^!, 
 iCor.j, 
 
 Errw, 2, 
 
 €mr, ll 
 
 C HAP. II. 
 
 Of the Agreement and difference of Sacr Amentia 
 ;Ext w€e are to treate of the corifent and diflent of Sa- 
 craments, and firftoftheoldandnew. Touching the 
 which : firft of the confent, then of the difference. In 
 the former we have the Papifts our maine oppofites af- 
 firming that the old Sacraments were fignes and Tipcs oncly, not 
 conveyers of grace ; and fo in eftea were no Sacraments? For 
 that which fealeth not up grace can bee no Sacrament j 
 fignes onely are no Sacraments. This error they runne into : 
 partly fi-om a profane undervaluing of the ordinance of preach- 
 ing ( which being the meanc of convidion and converfion) they 
 abhorre, as threatning mine to their carnall kingdome: and 
 fo afcribe all the honoar to the Sacraments (cfpecially ofthe 
 Altar) as conferring grace of it felfe to good and bad, and 
 making for their owne ends : Partly by a willing miftake of 
 the Fathers writings , who vilifie the lewifti Sacrament, that 
 they might magnifie the Evangelicall. And this they did inimita- 
 tion, it may be, of Saint P^ttl, whofometime, as 2 Cor, 5, doth 
 abafetheLegall Miniftrie under the Evangelicall, yet he doth it 
 not to difgrace their Ordinances, but that he might confute the 
 lewes of his age, who by their overprizing the Legall,fet Chrift 
 and his Miniftery at nought. But fuch fearc the Fathers had nonc; 
 for few ever dreamt that the old Sacraments excelled the new ; 
 and therefore their exceflive hyperboles ofthe one, and the ex- 
 tenuations of the other, theyproovcanoccafiontoour Adverfa- 
 ries to jullifie their errours by them. Sutable v^hereto is the con- 
 ceit of fuch as thinke that the old Sacraments did pardon finne, 
 but not conferre grace, ( meaning holinefle) as who fay that the 
 graccofPardonisleffcthaiidiegraccof Holineirc, This errour 
 
 fome 
 
C H A v^. 2 : of the ly^grecmetitand 1 1 
 
 fomc of the Scboolemen were of. Others imagine that the Tcwes 
 had them for Chara(5lers, onely to enter them iiito the number ot 
 outward members^ to diftinguiih them from Heathens, as men 
 would fet their markes- upon their cattell, ro dilcernc thqn from 
 other mens. But thefe conceits are contrary to the Scnptuies. 
 
 True it is the Papifts have colours o(- Keafon outot the word. Thea'co!od« 
 for themfelves. For (fay they) Chrtft tells the 1 ewes that their anfw^.ed 
 Fathers had eaten Manna in the wildcrnelTe and were dead But loh.6^, x. ,,, 
 he thateates myftejh, ^Udrinks my blood, fhcU Itve for ever. I an- l- 
 
 fwer, This {hewes that the Sacraments of the Golpel have mere 
 cfficacie than the other j or rather, that thofe lewes abufed thofe 
 Sacraments,andthcreforeperifhed : but, not tbat thofe Sacra^ 
 ments were onely {hadowes, and no lubftance ^ For,a 1 their bo- 
 dies fell not in the Wildernefle; and underthe GofpeU /W af- x Cor.rr.z^ 
 firmcththefameofthebad Receivers, That tkj cate a-,d drtnkc 
 their cwne damnation. Therefore our Saviour compares not the 
 Sacraments, but the Receivers j and tharia^th^i^kkenefle one to 
 another^urging the lewes to a more fpirituall receivingt)f Chri , 3; 
 than their Fathers received Manna. Agame, they fay Paul calls Gal.4.9» . 
 the old Sacrament.^ beggerly and aerven Elements : But wee 
 muftknow, he fpeakes of them as now aboliOied, not ottiiem- 
 felves ; or elfe, of their oppofition to ehrill:,as they 1^^ ^ the Em. 
 bracers of them from the lubftance of the fame which is Chrift. 
 -Nay moreover Edlarmine fo viUifies the Baptifme of lobn, ^at 
 -he faith rt was no Sacrament,- but onely a preparative to it For j, 
 (Mthhe)IohnhimMk(^id, I Bapfifeyofi wtth water, but C^r# Matth. s.ri>- 
 Jhall Bapife you 'mth the Holy Ghoft, But that text compares not 
 two Baptifmesbuttwo Baptizers with each other He f^itli not 
 that his Baptifme was none; but that the Baptiline of Ghrift 
 fiiould be attended with greater power than his,becaufe it lliould 
 attend a more powerfuilpreachingof the Myfterids of the Gol- 
 pel. But yet the fubftance was one in the Baptifme of M« and 
 Ghrift J fohn Baptifed to remiffion of fmne as well as Ghrilt; elle 
 ehrifts Baptifme by fohn was no Sacrament; and there mult nave 
 beenc another inftitution of it after, which was not ; and the 
 Baptifme of the Aooftles ,in Chrifts life time was no Sacrament, 
 becaufe as-yct the Holy Ghoft and Fire was not falne upon them; 
 all which'are ridiculoas. Yet ! camot fbrg<;t one objea:ion , 
 -which is common to them with the Anabaptifts, taken out ot ; 
 ^/ i^s^ where it is liiid that thofe twelve diiS:ipks^^ 
 
/ ti of the Agreement and Parti, 
 
 who had beene Baptized into the Baptifme of lohn, were againc 
 Baptized into the Name of Chrift. Which I confefic in (hew ex- 
 ceedeth all other Objections. Many anfwers are framed by fun- 
 dry men; fome thinking their Baptifme o fM^ to have beenc 
 conferred by fome that had no calUng to doe- it ; others fay, That 
 by Baptizing into Chrift, is onely meant a receiving of the Holy 
 Ghoft : But the true anfwer is that which Bes:.^ confefleth him- 
 felfc to have receiv^ed from that noble and learned OifarnLxitis ; 
 that is , that thofe words in the fifth verfe arc not the words of 
 Lnks^ as if he related that P^^/baptized them the fecond time ; 
 but the continusd words oiPaui, faying, That forafmnch as lohtt 
 did not iraptiz'?, fave onely into the Name ofChrifiy and fuch eu heard 
 him^ were really baptiz.^d already into Chrifi, therefore there Jhould be 
 no needs ofrehapri^ing them. Onely be would lay hands upon them 
 that they might receive the extraordinary gifts of the holy Ghoft, 
 which lohns Baptifme conld not helpe them with. A moft acute, 
 and no lefle true and full anfwer, 
 , ^ We therefore abhorrethefe errors ;oppofing to them the clearc 
 ConcluJ, y^^^ of Scriptu- e. Pattl faith of circumcifion, it was the feale of 
 o.Tj.4.1 1. ^^ rightcoufnefle offaith. Than which, what can be faid more 
 eftefluall of Baptifme? And in i Cor, lo. i, 2, ^,4. hetcUesthe 
 ' Cor. 10. 1, jg^^gg ^^^ t\\ok in the Wildernefle had the fame Sacraments 
 ^'^ ' which they had.Which is plaine by the argiiment of the Apoltle; 
 
 which is to convince them of certaine grone (innes, as Rebellion^ 
 Vncleancnefle, Luft. Now whereas they might have alledged, 
 we are under greater priviledges than they: hee prevents them 
 thus, Nay they had the fame with you : : he red fea was thefr 
 baptifme, the like was the cloud which diret'ted them ; and their 
 Manna and water out of the rocke was to them the fame fpiritu- 
 all meate and drinke which you have. Ifthen they efcaped not 
 punifhmentoffuch enormities', lookc not you to efcape. Many 
 other Texts might be urged, all to evince this truth, that the old 
 and new Sacraments, for fubftance and fignilication are one ; e- 
 vpn as their facrifices were one in fubftance and fenfe,with Chrift 
 crucified. The Lord being very careful! that as his Church fliould 
 iiever lackc the beft helpes to heaven ,: fo they ihould not have 
 new and divers in fubftance, but the lelfe fame, that they might 
 know the way to God and heaven was ftillone and the fame; 
 and fogoeon in their courfe comfortably without feare or ftag- 
 gerins.I conclude then that for fubftance there is one Chrift,one 
 ^ ^ faith 
 
C H A p i; ai difference of Sac foment si ti 
 
 faith, reconciliation,redcmption,ranaification,and eternall lifej 
 the old and new Sacraments were one. . , tj;« r a 
 
 But fecondly , the old and new differ exceedingly, notwith- ™'^^^ 
 ftanding this their fameneffe of fublhnce. And that both in their ^^^^^^ ^ 
 clearenefle, number and efficacy .Touching the firft^it will not be three things, 
 darke to conceive, if wee confider that a Sacrament is a relation Firft,Gleare- 
 to a covenant. If then the Covenant of the old Church were ncffe. 
 darke, how much more the feale annexed ? A feale ( I grant) in 
 her nature is a thing of great aflijrance and evidence : how be it, 
 asweefeeinmensfealings, the feale can bee no more evident, 
 than the covenant ; if that be confufed, partiall,and obrcure,thc 
 feakapplyedtoit,canbutbeedarke. Now the covenant was 
 darke, becaufe the foundation of it , which was and is Chrift, 
 was darke. They had heard and knew that God had made a co- 
 venant, both with mankinde in Adam, and more nearely with 
 'the lewes in Ahraham, and had annexed Circumcifion to it. Sacraments 
 They knew that this Covenant was twice or thnce renewed by ^^^^^^^^ 
 Mofes, and after by the Prophets t but the ground of it m Chritt obCcured,. 
 ^ the Meflia being a twilight , a myft unto them, the covenant 
 needs muft be fo.and theYeale futablc. A las I how few that heard 
 of the covenant in the bleffed Seede, could conceive it to bee a 
 fpirituall one,and not rather a carnall?How few knew Vv^hat the 
 perfon of the MeOia iliould be? How did they abhor any thought 
 of hdmility in him ? As for his divinity and union, how could 
 they dreame of it ? much leffe came they to fee the atchieying 
 of this redemption by his fatisfadion , death , refunedion ^ 
 and leafl: of all did they fee either the myftery of eleaion 'm_ 
 Chriftjor the Fathers wrath pacified iivthe offer of grace,and the 
 gift of faith to embrace.it. But their eyes wereheld,that(except 
 Tome few choife ones ) they neither faw the fcope of Sacrifices, 
 Sacraments, or other Ordinances. . . , ^, 
 
 Now if the foundation of the Covenant were hidden, how L«fee 14.1^4. 
 could the Covenant bee cleare ? If that were darke, how could ^^^^^^^^^"^ 
 theirSacraments be clcare?True it is,that as in a pidlure of a king ^^^ ^^^ 
 rudely drawne in a (haddow, there is truly a King portrayed :yec 
 till his lineaments bee fully exprefled in colours, few csn reach 
 what it meanes.Sohere,when a man is a farre off, we fee him to 
 fee a man : but tfU he draw neare our view, we cannot fee,falute 
 and'agnizehim fuch a one. So it is here. Addc hereto,th2t the law 
 moraii (not to fpeake of the othcr)vvasCas it ^veie)a vaile to the 
 
 eyes- 
 
14 of the Agreement And Part, x^ 
 
 The T.aw the eyes of Ic\v,that he could not fee what was within the vaile, 
 "^•X ^l! ^^r ^ ^^ ^^^^ ^^^^^i ^ • ^°^- ? • ^^'" although the Lord gave it as an help 
 2 eor. ^'^"h.^' ^°'" '^^ prefentjfitteft to curbe & bridle the rebellion of fierce fpi- 
 ritSi& hard hearts, who were not yet fit to have any mor~e fpiri- 
 tuall things put upon them. Yet alas / The very interpofition of 
 it between them & Chrift, caufed a wofull confufion and darke- 
 nefle to come upon them. The law had in it'Cnough to convince 
 them of utter inability to per forme it : but alasjl which of them 
 did fo apprehend it, and not rather as a rule of fuch obedience as 
 they could performe themfelves ? Now then what a confufion 
 did this caufe in them,in the true coherence of La w and Chrift ? 
 What a diforder wrought it,and what a tniftake intheir minds, 
 imagining that the Law was indeede this Covenant of life, 
 which they might oheyjand fo doing they flaould fare well ? A- 
 las 1 v/hat a poore preparative was this to ChriE?How did k o- 
 verthrow the Covenant of grace in him? without which the Co^ 
 venant of workes or obedience is deadly and damnable ? So th«: 
 we fee that the Covenant being fo darke, hidden and perplexec^ 
 the f ales muft needes follow, and be dai'ke alfo ? 
 Clearer in ^"'^ ^^ ^^ ^^^^^ otherwife under the Gofpel: That doth with o- 
 thcfiew. pen f^cc exhibite and reprefent the Covenant o f^grace in the di A 
 covery of Chrift the Mediator; his annointing his perfon,union 
 and fatisfacflionjthe purpofe of the Father,the free offer of grace 
 in the word of reconciliationjthe promifes, & the meaner ofap- 
 plying them^ Chrift being already come,and having done all rc- 
 quifite for us ; loe,the Covenant ftabliftied in him by God with 
 his Church, is alfo manifeft : The Law is clearely underftood as a 
 leader of all unregenerate ones to Chrift: as a rule of diredion to 
 the rei^enerate, made eafie and fweete, the obfcurity and confu- 
 fion of Covenants is remooved ; the Covenant of obedience is 
 fubordained to the Covenant of grace ; and the Covenant of 
 grace \s declared to be fi"ee, fu.l, faithfull, and etemall to all the 
 elefl and belee vers. Hence then the Sacraments of the Gofpel 
 become cleare, evident and manifeft ; not that thofe other addc 
 not an afTurance to the covenant,but becaufe (they ferving to no 
 other end but to ratifie the Covenant ) cannot feale any hirthcr 
 Whv God ^^^" according to the extent of the Covenant, 
 kpt the old . Now why the Lord for fo long a time, fhould fee it good to 
 Church daik give to his Church of old,the fame Sacraments with us ; and yet 
 Eph. j,4:$>6. to conceale the Covenant ( to which they belonged ) from the 
 
 cicarc 
 
CnA'P't* MjfereneesofSacrdwents ly 
 
 clcare underftanding of the moft of thofc times; pattlyltwas 
 fecret to himfelfe and hidden,and partly is revealed.The hidden 
 caiife is his good pleafure-.The fame which hid it from the world 
 wholy,hid it thus in great meafure even from his own for fo ma- 
 ny generations : as appeares by this, that when Chrill indecde 
 came,he was fo little acknowledged by his owne. The other is 
 more plaine: So was the Lordt^ft'endedby that wilfull difobedi- 
 ence of man which defaced the light of his image, that he /iidly 
 faffercd the moft part of men to be quite bereft, and the greater 
 part in this Church to be blindfolded in the matter of their re- 
 demption. To which I adde, Thatthe wifedomeof God was 
 jfiich, that he faw it meetc to reveale Chrift and his Covenant in 
 him^and the feales thereofnot all at once but by degrees. This is 
 called the difbenfation of time which God onely referves to ^^^ j g: 
 himfelfFoure thoufand yeeres he withheld the MelTia from the 
 Church^and why?Becaulethe fnlnefle of time was not till then, 
 in his wife difpofition.There was more light in Mofes time than 
 in Airrtuhdms^ and in the Prophets than in Mofes ; but the fruit of 
 the Covenant w^as carried ftill in the wombe of time .till the ful- 
 ncfle of time came, and then the birth of this fruit was fulfilled. ^ . 
 
 Touching the fecond,tbe number.The old C hurch and we dif- ni,„^,berr^ 
 fer in that alfo, yet here I muft put a caveat. All the Fathers and o- in old Te- 
 ther writers agree that the old C hurch had more Sacramets than ftament more 
 the new hath. Bathow^Surely the Sacraments (for being)were refemblanccs.. 
 no more than ours, than two 1 meane ; but they had more Ele- 
 ments of refemblance than we. And that in two refpeds. Firfl-,, 
 there was a multitude of fignes wherewith the old Church was 
 clogged and burdened (tokeepe them the better within the 
 bounds of true worfhip, from Idolls and will-worfliip ) which C0I.2. 14, 
 yet were fo farre from helping, that they by account rather hin- 
 drfed the Sacrament. For indeed all the ceremonies, the facrifices, 
 the Altar of incenfe, the law of the firft borne, and almoft what 
 not, did more or lefl'e concerne and typifie Chrift as well as the, 
 Sacraments,althoughthey were a little more reallefpecially cir- 
 cumcifion which was imprinted on their fiefli : yet I fay (as one.: 
 hath wellexprefled in the whole frame of ceremonies}al 6\6i re- 
 late in one refpe<fl or other, more or leffe to Chrift. How then 
 could it be av'oided, but fuch a multitude of femblances muft de— 
 trad firom the peculiarity of Sacraments, which cl-te Lord autho- 
 lizcd with ferre more fignificatioii and efficacy than thexeft? The. 
 
 nuoiberr 
 
I Cor. 10. 
 
 f6 of the Agreement md Part.T^ 
 
 number therefore of fhaddowes hindred the people fromdif- 
 cerning Sacraments in their di{lin(fl and {peciall ufe/rom other 
 inferiour ones. But fecondly and ipeciaily, even the fame Sacra- 
 ments for realneffe, yet held nor countenance and colour,but ad- 
 nifittcd(according to fucceilion of time)divers elements. Which 
 argued their impotency and changeablenefle.Thus Circwmcifion 
 admitted two other compeers, viz.. The paffage of the red fea, 
 and thedoud over the Tabernacle in their travell, raining and 
 wetting their bodies. The Pafleover admitted two other, viz^ 
 Manna, and the water of the Rocke,which was(as Chrift faith) 
 the fame fpirituall drinke and foode that we have in our Suppcrj 
 So then wee muft not thinke they had more Sacraments for 
 fence, kinde and fignification '. But more Elements reiterated, 
 and added (paffage wife) tranfeunt ones added t^ the (landing, 
 which (in the abfence of the others, intermitted in the wil- 
 derneffe) might ftand them in llead. Now marke, the fewer, 
 more {landing, and kffe mutable Sacraments are , the ilrongcc 
 they be, andcontrariwife the weaker. Wee know if Phyfitians 
 diftruft their receits, they prefcribe the more : if builders diflike 
 the flightneffe of their Timber, they put the more peecesinto 
 the building. So here. 
 Fewer under ^^t under the Gofpel it is otherwife. <3od hath delivered his 
 the New. Church under the New Teftament,from fuch multiplicity of Sa- 
 craments. Onely the Popifli Church the mother of darkenefle, 
 ignorance and confufion , compaffeth her felfe with her many 
 fparkles, and Sacraments, Chewing thereby what an enemy fhee 
 Efa. 40. II. is to the truth of God, and to the priviledge of Evangelicall Sa- 
 craments .Por,as {he bath darkned the Doflrine of the Covenant, 
 the freedome and onelineffe of it, fo its jufl: fhe be left to darken 
 her Sacraments, to abolifh the Supper, to defile Baptifme, and 
 tomixe a multitude of baftard ones to pollute the legitimate. 
 Now therefore the paucity of our Sacraments argueth their pith 
 and comprehenfion : as wee fay things united are the ftronger. 
 Our fc wer,m ore durable and conftant Sacraments, do more ful- 
 ly and exadly exhibite the Lord lefus than theirs fo manifold 
 and oft repeated could doe. And as theirs fo changed,betokened 
 their vanifhingaway fas in deede they did)fo ours once and no 
 more inftituted argue that they are as durable as the Church,and 
 ofthemfelves containe whatfoever Chrift ofters to his Church to 
 partake from him, cither for being of welfare ©f foule and body. 
 , • • ^^^ -' " ^■^'' "■ " "^ So 
 
Chap*!^ difference of SA(WAment<l 4^ 
 
 So that xht Papifts bv their cniiltimcif ^9^ . Sacraments doe?^x<:ce- , 
 dingly algy &\veaken that cxcelien(ey,<;>f the;Ti whjch they would' 
 lift^hem up to. God grant it may beea (igne o f th^^ir yaniiji ing, 
 & that fpeedilyj as certainely they are fome of that drofle which 
 muft be confumed with the breath of his month, before his owne 
 .fiiall be purged and rcftored to their integrity. ^ 
 
 . But thirdly and efpeciaily,we and they differ moft in ithc c^ca- The third cf- 
 cie of the old and new ; which(as I raid)flowes ofncceaity from ficacic. 
 the difference of clearenefTe in the old and new Covenant. Effi- 
 caciealway attending truth,the fealing power of the Sacraments oidSacra- 
 of the old Tcftamentmuft needes be weaker •• becaiife the truth mejus weake. 
 which they fealed was darker. Which want of power I doe not F»ft ^y 'hctc 
 :afcribe to the defed of true relation or union Sacramientall, or as '^af k«ne(^ia 
 in denied their Sacraments to be fpirituall : for whatfoever fa- ^^° ^^ ^'^^' , 
 •cramcnt is not Chrifts and hath not the fpirit of Chrifl: annexed to 
 it, is buta counterfeit. Circumcifion therefore was Chrift Sacra- 
 mentall, and Co was the Pafleover. But the one fort was onely a 
 feale of a thing to come in time, the other of the Gofpel feales of i^ 
 the fame thing, come and already having performed whatfoever 
 was promifed. Now as a thing enjoyed excells a thing hoped for 
 (fay never fo furc)fo the feale of the latter exceeded the former in 
 all the efficacy of it, perfwafion,peace, joy, contentment to the 
 foule. Abfencc breeds fufpence,prefence expells it and reprefents 
 certainty, and fatisfadionto the Receiver. So then this I fay , or- 
 dinarily the lew could not, ( except in fome efpeciall cafes and 
 perfonsj enjoy fuch a meafure of fealing power from their Sacra- 
 ments as we doe or may ; they received not fuch certainty of per- 
 fwafionof their reconciliation and being in Covenant as we, nor §.; 
 found fuch fruit as we may.Becaufe the fealing power of the Spi- 
 rit and of faith, was but weake. As the King is, fo his kingdome 
 mufl be : if he obfcurc and unknowne, hisauthority is weake. So 
 here inthc old Tcftament. Chrift himfelfe was an obfcure King 
 and Pricft, and Prophet, in his Church : his kingdome therefore 
 and authority was according. But now, the Kingdome is as the 
 King, and ftandeth in power, peace, and Joy of the Holy Ghoft : 
 and therefore needes muft both the Word and Sacraments be fo, 
 by which, as by Channels they are conveyed. And yet doubtlefle, 
 God left them not deftitute of fuch fruite as that age was capeable 
 of; they were commanded to rej oyce in their feares and affedi- 
 ons of filadncffe and joy they had, and fo fpirituall as their car- 
 ^ C i^all 
 
1*^^ Ofthe\^grecmentnnd . Part* i J 
 
 itafl^idTenruall fpiHts wer<*^«*o receive-: the Lord fiiptJlying 
 tkat w^iit oF^ii^kusK cXt^^fit^t which now is offered 5. by fome 
 fcnfibk-and oittward feelings and exprefllons 5 To fatre as the'ge-. 
 rierals of ablefled feede to come, and happineflc by .him were ap^. 
 prehended; Thediftindl kinde,whereof perhaps wee can not lb ■ 
 well diftinguifh . But to be fore, Heh, ji.uk ^ God hniibed; theis 
 dayes with'ont the prokiife feene and fulfilted, that they without. 
 MS fhould not be perfect. I may adde one thing more out o^ Acts 
 2 ,17. and loel 2, compared^ That the weakenefle of difpenfatioii 
 iP~*r$enne0e, and (as I may call it) barrennefie of power in the Miniftry ofths 
 Wbrci^iriGngthelewes; made the Sitcramentsalfbasbarrenia 
 their g^ace and' fealihg power. We little readc. in theDldlTefta^ 
 ment of fuch numbers of converted ones as. after thdaicenfroju 
 therefore no doubt Gireumcifion was as weake in the grace 
 Ads 2.. end. thereof, and the fealiiig power of ic» The Golpel hath more ful- 
 nede of feede,. and begets more unto God , than the Law could 
 doe-: and therefore-Baptilme is a farre fiiUer. Sacrament to con- 
 firme the foule in her new bhth, than the other was. So i^or noa- 
 rifhment. The Gofpel exceedes(by many degrees) the Miniftery 
 oftlie Law in Pointof her building upandnoiiriQiing the ibiile 
 in the grace of the new birth : the Gafpel hath filled, the breafts 
 of the Church withfarre more milkc, and ilored her with farre. 
 more provifion than the old Teftament could doe j For there by 
 Ioel». iS» the Spirit is powred out upon allflefh. Looke what difference 
 lifa.44.30. there was betweene themand us, for the ftilneffe of bodity food,, 
 that ( in a fort ) may bee faid for fpiriuiall folnefle; Hbw maity 
 creatures for kinde, or for circumfiance (as in cafe of bloud, or 
 (Irangled) might not they touch, the Hog,, the Conie, )Lbe Hare, 
 and many other^both beaft and foule, tame and wilde ; which to 
 us are cleane and fanflificd ? How much more doth the Lord af- 
 jfbrd us fuller feede of the Sacrament of the Supper than their 
 Paffeover ^ Even as a feaft exceeds an ordinary ? Therefore P^^i^r 
 calks theirs a miniftry of the letter,ours of the Spirit ; not becaufe- 
 they had not the Spirit, but in comparifonof the fulneffe.and 
 power oforjs. , , 
 
 The iicw Now for us,oiir Sacraments are fart e more effe'fluall. The very 
 moie cft«:^'^W" change of the old into new argued the exccllenter efficacy of 
 ' themi As- the traine of a Prince perfonally riding in progreffcis 
 
 richer then an Harald or Harbinger. The Sabbath ( we know )' 
 was changed at the refurre-ftioPjto honour, it.: So the Sacramsius 
 
C H A ? ^ 2 r d'ljferenae ofSacramtnts .' j p 
 
 at his annointtng to his office, and at his pa|Iion,to magmffe them. 
 How ihould they fo doe, if their Traine were ilot greater? I 
 meane if the Spirit of Chrift and his fealing, perfwading, fetling, 
 comforting, pacifying power were no greater ? Alfo,except that 
 blcffed traine of his graces more glorious and plentiftill,.as humi- 
 lity , hea\renly-mindedhefire;,^$tience, hqipe, lovczeale • ability t3 
 waike with God more clcrfely, to difcharge our callings more 
 fi-uittully, to fuffer more wiUingly,to live by faith more (etlediy, 
 and the Uke gifts of (Shrift Sacrament£iU, attended them ? Hence 
 •is-that of AHJtin fo common. Our Sacraments { faith he ) are m 
 €fficacie greater than theirs, in profit more gainefuH, inpcrfor- 
 jnanccmoreeafiei^ndinmimber fewer ; Belides,ours in their un- 
 dcrftandingaremoft fublimej in obfervation moft pure, and in 
 Signification moft excellent. They lived in the Porch of Sacra- 
 ments, we in the Parlour. Let us take heede;kaft,as they in theic 
 age , when no Nation under heaven enjoyed any Sacranicnts, 
 fave themfclvcs j were fo puffed up by their priviledge,.that they 
 difdained all as Dogges in refped of themfelves, cleaving onely^ 
 to thC:barke of thefe Or^linances -, without any feeking. after the 
 Spirit and power of them : and foLOpchcd a way to Gods wrath, 
 to bring into their fteed the Gentiles, who alwaics thirftcd after 
 them : fo let us feare leaft wee ftand fo much upon our dig-, 
 fiitie above theirs, that in the meane time there fhall be found c- 
 ven among us, baptized ones, and Communicants farre more 
 blinde,prophane, carclefTe, than the lewes was ; yea and fome 
 of us who goe for better , bee found as formall, barren, as farre 
 fromthe Covenant, as eftranged from forgivene{re,and as defti- 
 tuteof the life and fealing power of Baptifme andthe Supper, as 
 they of their Circumcifion and Paffeover. If it be fo, our dignitic 
 iliall fo lift us up to heaven, that it (hall throw us downe to hell ; 
 ati^I will not onely fay, the lord will not be pleafed with us, as 
 with them, i Cor, lo.y but as it is, Hf/'. 2. 2, 3. by how much ^ Cor.10.5. 
 tnorc powerfull grace is put into his Sacrament, and by how H;b. i.i,|. 
 much more eminent waies and ordinances he hath honoured us : 
 i>yfb much the more fhall our condemnation for our unbeleefe 
 be more feareftill than theirs, who had fo dimme a Covenant,and 
 fo wcake Scales in comparifon ofus.Rather let us labour to enjoy 
 the priviledge of our priviledge above them, in carrying about 
 XLS that evidence of faith, and that peace of confcicnce, and that 
 Joy of foule, which our Sacraments fealc up to us^thit v/e may be 
 
 C 2 ■ ~ as 
 
'ac - of the Lyfgreement and Part.i. 
 
 «ts ronch 'better than they, as our ^acramcnts cxcell theirs in efS^* 
 racie : and then that kingdeme of Chrift within us,as well asthat 
 without US, (hall be a kingdomenot of words onely and fignes, 
 but of power alfo. And f b much of the former generall of this 
 Chapter.,^ - -, Iv 
 
 A-'/cctncnt To^JchiiagUie latter , how farrc Bsptifmc and the Supper doe 
 and diffe- di^er or agreejbriefel)' underftand, that as they agree in Circum^ 
 rcace of the fiances concerning Sacraments in generall,fo alfo in the definition 
 mews ^^"^" ^^^^^cfamenr, wherein (as fpecialls contained under one kind) 
 they .communicate .They are both ancient^-and within three years 
 oneasancient a§ the other : ) they are bom alike publiqiie, a'sbe-*- 
 ingequall legacies of the Church^ilkantii'thty have both one 
 Founder (although the one by mediate' Commillionjas Paptifmc 
 hyJjohwx[iie. Ha'ptift, by cxtraodinary caUing,the other immediatly 
 by Ghriti .htmfelfe : ) they bftth agree in the Name, ' NecelTitie 
 of a Sacrament. Againe, wharfdev^er is true of the definition of 
 a Sacrament, is equally true of both thcfc, as in the next Chapter 
 jfhall more fully appeare. For why ? In both the Lord conveycs . 
 fpirituall'grace by -vifible refemblances fet apart by himfelfe^and 
 furniflit with power to that end.' ■:- ;-:o-^:r';." - • .-i: i.-^- 
 Their Agree- gm- ,„ ^ word , that I would fay oftheir4TintuallagFeement-fs 
 "^^"^* this; Firft, they both agree -in the offer and repreSntation of " 
 
 I. In the whole Chrifl joyntly and undividedly to the foule. Touching:the 
 joym oHerof f^rft : Know, that when wee call the Sacrament of Baptif me j, 
 Chnft, the Sacrament of entrie and ingrafting of us into the body of 
 
 Chrifl:, andofbegettingustoChrift, yet-wee divide not Chrifh 
 imputed , from Chrifl inherent j wee mufl not thinke Bap- 
 tifme gives us an eftate in Chrifl for jufliification onely, for it 
 eftates us in Cbrift wholy, both forwifedome, righteoufiiefTe^, 
 fan<5lification and redemption : though juftification makes us 
 truely the Lords, yet becaufethe -Sacrament conferres whole 
 Ghrift, therefore it conferres him as God offers andthefonJe. 
 r\QQds him , that is , both for juftification and fandificationj 
 Chrifl: our pardon, and Chrift our life *. for without both equal- 
 ly Ours, all Chrift is not ours. A fpeciall point to bee-noted for 
 the better utiderftanding of the a6l of faith in applying Fmpu- 
 ''v?*'^"'* tationand Sandtification both at once to the foule , (of which 
 point I treate eirewherc<)So againe, the Sacrament oftheSupper 
 conveyes Chrifl to the ibule wholly and undividedly, not onely 
 forthe encrcafeofour San6lificatiorj ;, bu« our luMcation ^\(q. 
 
C H A p ^ 2 • difference efSacramentsl 2 1 
 
 ¥or although Tuftificatioii as it is a benefite of Chrift, receives p. . ^ 
 Tioencreafe : Yet faith Sacramentali in apprehending it receives j^- }' 1 
 eticreafe. And thus both agree in conveying whole Chrifl: to the ^ ^'^ ^* ^5 
 foule. 
 
 Secondly,in refpe(fl of their feaUng up of all Chrifi: to the foule, ^ Sealm* 
 (of which in the next Chapter) for,except both concurre in fea- Cluift. 
 ling, neither of both doe feale him ; True it is, that fome further 
 thing is offered to the foule in the Supper than was m Baptifnie, 
 but yet becaufe ftiil one Chrift is offered in both, therefore iw- 
 create of grace cannot be fealed up where ingrafting and beget- 
 ting hath not beene. already conferred bj^ Ipirituall Baptiiine. 
 Neither without other give W'hole Chrift(if both may be enjoy- 
 ed ) although each give him wholy becaufe Chrift is infeparablc 
 from himfeife : the whole foule is in each member which is in - 
 
 the whole body j yet if we divide the toe from the foote, there. 
 will be no foule m the toe. Take Baptifme from the Supper and 
 the fuf per can bee no fealing Supper : forJiow fliall life bee en- 
 ereafed in a thing which never had true life begotten in it ? ! con- 
 clude then, the Sacraments of the Gofpel although they are two, 
 yet doe not cut Chrifl; in two parts ( as the child which Solomon. 
 bid to be divided in two parts)butftill offer one Chrift to be cora- 
 municated. Both thole harlots could not have one and the fame 
 child ; but all Chrifts members, have that one childe, lefus Sacra- 
 ■ mentall ; although for feverall ends ( as by and by ftiall appeare) 
 • one ierving to create him, the other to enlarge him : yet both a- 
 grec in exhibiting one lefus. Of the ufe anon. {"' -'1 -V • ' ! -^ . 
 
 Now laftly, touching their difagreemeht, as it ft ands in many -^-r • xr u 
 lefler things, fo in the particular ends efpecially ; for the former, oreementt in 
 they are thefe five, i . Order, 2. Frequency, 3. Opportunity,4,E- five things. " 
 lements, j.SubjedV. For the firft. The order of them, is, that Bap- Order i. 
 tifme goes before, and the Supper followes, evenasbeincr aoes 
 before profpering. Yet I d^nienot but thoufands have beleeved 
 "ere baptifed ; but now I fpeake of tlieorder of thfe fcales, not o- 
 therwife. Which difcovers the folly of fuch as w^ould defer bap- 
 tifme to the laft period of their life, out of an ertour, both that k 
 conferd grace by a vertue inherent, and that it pardoned fins only 
 paft. By which folly fome bereft themfelves of Baptifme finally, 
 by fudden death. Secondly , in frequency. Baptifme is but once to Second ly/re- 
 be adminiftred , the Supper often. Wee are but once borne, l^-n^!/' 
 And therefore the rebaptizing[of Anabaptifts is a curfed pro- 
 ^ C 3 ~ faiiation j 
 
21 ofthc Agecfncntand Part.!. 
 
 fanation; notonely in refped of their condemning Infants bap- 
 tifme in gencrall,but of repeating baptifme adminiftred,a!though 
 by or in a falfe heretical Church: for even fuch baptifme muftnot 
 be doubled ; if the myftery of the Trinitie and the Doflrine of 
 Chrift be maintained in any generality, although with much cor- 
 ruption. The like I may fay of thofe that denied to rcftore them 
 that were once lapfed, upon pretence that then they muft be re- 
 baptized,- andalfo them that prefumed torebaptifefucha'sthey 
 received againe into the Church, after their repentance of fome 
 notorious herefie, or odious praflife which they had fallen into 
 or committed. No,we abhorre fuch fcurfe, afifirming one Bap- 
 tifme, and that one, once to be given to the Church for true fea- 
 ling up the ingrafting of the foule into Chrift when it fliall be- 
 
 Th' i\ fe . ^^^^^*^he Covenant. 
 
 io\\!^ ^ ^* Thirdly,in opportunity or feafon, Whichlfpeakenotpofitive- 
 ly, but upon fuppofition of the Churches wifedome and liber:}' in 
 determining the feafon of the Supper to bee in the morning, lea- 
 ving the feafon of Baptifme indefinite as occafion ferveth. And 
 thatjbecaufe the one beeing adminiftrcd to growne ones,requires 
 fit and due feafon to quicken them up, which in the other is not 
 requifite. But for all this, I doc affirrae no neceflitie to be in this 
 
 Fourthly the feafon of the Supper, feeing it is in the Churches power to altar 
 cmeats, ^j^^ morning to the afternoone ; and if wee jQiould fo receive, I 
 dare not impeach it,fo it be done without confufion.The fourth is 
 the Elements, the one having Water,the other Bread and Wine- 
 both ferving pertinently to the ufes they were made for, smd nei- 
 ther having in them any fitneffe to refcmble each others ufe ;. 
 
 Piftly the Water being no more fit to nourij[h,than Bread to wafh^but each 
 
 fubjeft. fuiting properly to his end. The laft is the Subje(fl ; the one the 
 
 Infant, the other the growne, and fuch as are ofdifcretion. 
 Which! fpeakenotas if the Church may Baptife none but In- 
 fants : for as it doth baptize them as lawfully, in the faith of the 
 Parents, and in hope of their owne ( when they come to under- 
 fiand the Covenant ) as it offers the Supper to acfluall beleevers ; 
 fo yet if any fuch be brought into the Church as never was bap- 
 tized, being (as falles out) of twelve,twcntie,thirtie yeares : the 
 Church is bound upon the due examination of fuch, and confefli- 
 on of his faith, to baptize him as well as an Infant, But for the o- 
 ther Sacrament, to admit children, ( though under colour of ripe 
 knowledge and grace above others ) it is not a fit thing,in relpcc^ 
 
 of 
 
C H A p . 2 . difference of S acraments. 2 $ 
 
 of fcandall and opening a way to the profanation of Sacraments 
 
 by others of like age : not to fpeake of the rafhnefle of it, inaf- 
 
 cribin" that to raw youth, which requireth fetling of judgement 
 
 and foundnefle of aftedlion. But of all other differences, the par- Addition, 
 
 ticular ends are greatell; in which the two Sacraments are irre- 
 
 conciliable. The one fo ferving for the Breede of a new creature; 
 
 the other for the Support therof, that neither can nor ought to be Sce Chap. 
 
 applycd to others end or ufe; as in their due place (halbe Ipoken. infra. 
 
 Theufbis, Firft, to bleffe God and adore his Wifedome, who 
 bath in thcfe two Sacraments,fo harmonioufly and agreeably uni- ^J ** 
 ted, reprefented, and fealed up all the Lord lelus, fo farre as a 
 poo e foule can comprehend him; not wearying us with confufio 
 of Sacraments. Secondly, acknowledging God to be the God of r ^ 
 order and difliniflion, in appointing us thefe divine feales 5 and j^ ^^^^^ 
 that for three caufes. Firft, to avoide the blmde devotion ot Idi- branches. 
 ots, who not looking at which is which, but eonf ufcdly at both i , 
 as objedls of holinefle and devotion , goe no further to confider 
 Sacraments in their diOindl ends. Much like Papifts who ufe Ho- 
 ly-water,and the bread of their Pix (bccaufe hallowed after their 
 manner) to any ends they firft light on : as to fprmckle afickc 
 man,tolcareawayDevlis, yea, putting the Hoaft into the dead 
 mans mouth. Any thing ferves to any end among fuch Merchants, 
 and Huckfters of holy things. And how few ( thmke wee)-arc 
 there to be found in many Congregations, who can difcerne be- 
 t weene thefe two Sacraments in their particular ends ? Save that 
 they fee they be two folemne performances, having diverfe E- 
 lements and Ads belonging to them : elfe they know no ods,but 
 put them up fbufflinglyln the bagge of their devotion, being un- 
 able to give a reafon why themfelves were baptized, when they 
 were Infants, or why being elder, they receive the Supper ? 
 
 Secondly, to confute thepraftife of all thofe who Popiihly ^ 2 ^ 
 afcribc to the Supper the conferring of grace of all forts : and 
 when they receive, they thinks that although they never reaped 
 the fruit oftheirbaptilme before, neither had faith, yet one Sa^ 
 cramcnt may fupply all wants; which is to deftroy the diftindt 
 end of each Sacrament,andto pluckeup good Land-markes,con- 
 foundingthe agreement and difagreement of both ; tor as all 
 Chrift is in both, fo yet for two feverall purpofes. A Divmes lite, 
 we know, is to ftudy; and to Preach ; he doth both thefe wholly, 
 himfelfc wholly is required to doe either j howbcit the things he 
 
^4 of the K^gyccment and Par^ t^ 
 
 dothare diVided a^is ; he preacheth not while he h in his Stud/ 
 nor ftudieth while he is Freaching.Let us abhorre fiich profannes- 
 and know all Chrift is in both the Sacraments; yet orderlv and fo* 
 that who f o hath not enjoyed him in the firft to beleevel ' cannot 
 enjoy him in the fecond to grow. 
 rfi il Thirdly, to teach us how to apply the benefit of thefe two Sa. 
 
 craments accoraing to our Ipeciall temptations. The former thus- 
 It Satan tempt us concerning the truth of our Converf^on to 
 God, telling us we are in the ftate of enemies, cut off from ( -od 
 aliants and excommunicants from him and Chrift: whither fliall 
 we recourfe ? To the Supper and our oft receiving ? No in no 
 ivife, for Satan can fpeake Tivinitie when he lift, and tell us that 
 thebupperisno Sacrament of Regeneration. But in this cafe, 
 fl e to thy calling,ancl to the feale of it, Baptifme(if indcede thoi 
 canft proove ;hy callmg by the worke of the Law and Gofpcl • 
 
 » P« ?.^i. ^l?.^ r u ' P^ ' ^r'"^ V ,'"^ P'"^" ^^^ Adverfavy with the 
 weaponof thy Baptifme, feahng it up to thy confeience, i Pe, . 
 21. which fliall quench the herie dart of his temptation, andfcar^ 
 him from thee, better than all Popilh Holy water. Againe,doth 
 the Devill tempt thee to belecve thou art an hypocrit?, becaufe 
 thou haft a dead heart, thou groweft not in grace,^thou art funke 
 from thy firft love, fallen to the^ world, picafures, vanities, lufts 
 
 rrJhfn Tf^ ' uT^"". unprofitable , and revolted from 
 God ? What mall now heipe thee > That thou art baptifed ? No, 
 
 hold that clofe alfo,that thou mayeftpleade the other riahtly. But 
 in this cafe file efpecially to the Supper-, and alledge thus. I am 
 funke too farre into a formali courfe , and the cliftome of the 
 world, but yet Lord to; thee I appeale, that in truth I have cove- 
 ted thy Sacrament of Reftorative and Nouriftiment- 1 have come 
 with hunger to it for the preparing of my lofies and decaies, and 
 departin good hope and comfort of recovering life and vigor 
 againe : and therefore indefpight of Satan, I wiU hold to theend 
 ot this Saa-amcnt, which is, to feale up comfort to the affli^ed, 
 •and ftrength to the weake, and recovery to the decayed,and rail 
 ling to the fallen : therefore fi-om hence I will fetchit by vertnc 
 orthepromife. j. ^ 
 
 ^4- l:^ ^'^u^"' ^^f ^^^"s the exceflency ofthc Sacraments, becaufe 
 tney have fuch a gift m them, as to reprefent all Chrift at once to- 
 the louie, Chnft wholy and in each part of his merit and efficacy; 
 icwereanodde and Grange Pidure which could deferibe the' 
 
 fame 
 
C H A p ^ jl Nature efSAcrdmentsI 25 
 
 fame man living, dying, dead,raired up and afcending to heavenj 
 and all in one perfon ; That wbich no Art of man can doc, the 
 Lord can doe by the Sacraments, that is above all Images of Cru- 
 cifixes, and can render to the foule in one view all thelej the Lord 
 lefus dead,rifen,afcended : the Grace imputed of reconciliation, 
 the Grace inherent of holinefle , all the particular Graces of the 
 Spirit, the promife of God made all. Yea, and Amen- in Chrift, 
 for this life,and for a better ; for all conditions,and times and oc- 
 cafions are offered at once in each Sacrament ; the one to give us 
 right and title to Chrift when we wanted him ; the other to rivet 
 us more into him,to enlarge us in faith and the fruits,till we fhall 
 neede no more Sacraments or Ordinances. And therefore let us " 
 much efteeme and honour Sacraments as mofl: divine comprehen- 
 (ions of all Chrift,and channels of his fulnefIe,from whom as our 
 Head, JVe recei-ve graee fw grace y Job ^ 1. 1 6. And this for the fe- lohn i.i5, 
 cond Chapter, . 
 
 Ofthe fuhflance o£ a Sacrament in 'generally The ^efcripion. 
 of it propounded, and 'examined^ 
 
 • Avitig fpoken of the Ciircumftances, the agreement Subfiaace o| 
 and di&greement of Sacraments ; Next we come it»^ -• T 
 to the fubftance and nature of a Sacrament; which 
 will bee underftoodthe better by the dcfcription 
 and particular handling the parts thereof. A Sacra- Defcrlptior? 
 
 , -ment thcnis, an ordinance of God^ wherein,. by °f''*^S^<^''a' 
 
 •!,fQn|p\materiftkdueiyarpprppriated and united^ and by fon^.sfls J^g^^^^ " ^^" 
 ji^ly/adminifbred, the Lord fignes , and feales upto the ioulcss of ^ * . , 
 the Ele6l, the tiuth of his Covenant, and receives a reciprocall 
 feale from them of their covenant w^ith himfelfe. 
 
 miniftredand performed in afolemnc manner ,; between^ God ftsnce, 
 aad his Church. So that hereby two things arife.to be conlidered. Second] y^Ad- 
 
 1. The Subftance of a Sacrament inallhcrcO#itutingcaufes. ?^"j^^j?V^*" 
 
 2, The due adminiftration and performing thereof in tlieOrdi» fj^n^efottre 
 nance.. Touching the firft,we are to confider theife foure cau-fes, i . jhipgy, ^ 
 The efSdent and fupreamc caufe of a Saerameiit. i.The materials 
 ',.'"" ^ '^ ■ • ^ '■ "" ■ ^" ~ ^ of 
 
i6 OftheSubfiancemd Part, r,' 
 
 of it. 5 . The true formall caufe. 4. The finall. Where firft, the gc- 
 nerall end, Scaling. Secondly, The branches, two: firft, Gods' 
 fealing ofthe truth of his Covenant to iis. Secondly, turning 
 backe igaine our ovvne covenant fealed to him.In the latter mem- 
 ber alfo, viz. The Adminifl:ration,-we confider the acH:s of Mini- 
 fters and people , and the fpirituall difpenfation of God in thefe 
 externals, attending thereon, for the encis mentioned, Ofthe firft 
 of thefe in the firft place, 
 ^h^^ r^ d^"* I • The Author ofthe Sacraments, all, and each , Old and New, 
 proo^s°of i£. ^^ ^"^^ unchangeable, Eternall and onely wife and gracious God*. 
 Reafon i ' -^S"^"^ wonder : for firft, in his bofome of Eternitie lay hidden 
 • that purpofe of entring Covenant with man,fallen from the grace 
 of Creation. It was f ee for him to relinquifli him finally in that 
 revolt of his : in that he did not, it was free mercy, doubly grea- 
 ter than the love o£ Creation. If the d.z^\{t then ofa gracious 
 Covenant with man.was onely in the power of the Creator, who 
 {hall be fuppofed to be the Author of feales to this Covcnantyfavc 
 "^eafon 2 • the fame God ? Secondly, If theXord onely found out his Sonne 
 to be the foundation of this Covenant, meant him/ent him,made 
 him, enable him,to ratifie it by the bloud ofthe Covefiantjaccep- 
 tt6. all this, ofters it , feconds and adifts it by his owne Spirit, to 
 make itcffeduall. Who can doubt, that he oftely is the Author of 
 '^sA^on 3 . th^e Scales whereby this efi-CL^ualnefle is conveyed i* Thirdly,if 
 he only be the Author of Blefling the word of promife to brcede 
 faith in the Covenant, which is the leffer : Whobutheeftiall 
 breede the aflb ranee of faith, and the reflcdion thereof upon the 
 fbule, that it may know it felfe to beleeve ? Now how is this 
 done ordinarily, lave by the feales ? If he then bee the Authbr of 
 the lefTercfficacie, who but he is the Author ofthe greater by the 
 ReafonOg, fealing Ordinance ? Fourthly, if no externall blelTing accompa- 
 nying the Covenant, ( for fo the Lord was wont to perfwade o- 
 pcut.7.& 3». bedience, Dent. 7. and Chap. ^2. Hof.i. Ez\ ? 3.&c.) caa'tome 
 _ from any other Author fave the Lord : ' as the bleflings of raine, 
 
 Deuc J.19. jje^^ plenty, health, long life, fucceffe, ( Dent, % . 19.) and the 
 like ; who fhall dare ufurpe the authority of Scales and Sacra- 
 ^ ments, which are the moft eminent annexes to the Covenant of 
 KeafoH j; all other ? Fiftly, If the Lord Icfus himfelfe was the onely fta- 
 
 bliflicr of the Tcftament and Covenant by his death and bloud 
 ( for without death no Legacy is of valour ) then who but him- 
 felfe (hall make Sacramencs,which are in efi:e(^, nothing clfc fave 
 
 ■ the 
 
C n A p . 5 . T^ature of Sacrnmcnts, 3 7 
 
 the power of his life and death? Sixthly, If the Lord onely can i?^^/,;, d?. 
 authorife divers fignes for the Sacraments ( as fiipr. Chap. 2. ) it 
 he onely can abrogate old ones : if hee one day {hall aboliili all, 
 old and new, their nature and ufe, as paft ufe : who but hnnlclte 
 (hall frame Sacraments ? Itrefting in one and the fame power to 
 makelawes and to aboh{h them. I conclude then that God alone ^ j . 
 is the Author of a Sacrament. As indeedc the Scripture doth wit- ^^^ ^ ^> 
 ncffe : The Lord onely . Ge-a. 1 7 . appointed Gircumcifion ; The ^^^ j^ ^ ^, 
 fame Lord, Bxod. i x. ordained his Pafleover : the Lord extraor- LuVe 3 • i,^?. 
 dinarily gave commiflion from heaven to lohn to appoint Bap- Luke ix. 18. 
 tifme: and the Lord lefus with hisowne facred prefence and 
 hands ordained the Supper before his death \ Seeing after his Re- 
 iurredion he could not, being partly an adl of humiliation : and 
 fo all Sacraments were given by the Lord, in their feverall kinds, 
 for their feverall ufes, as in the next points {hall appeare. A nd to 
 fay the truth if it bee once granted that the Lord is not fole 01- 
 dainer of Sacraments,what a wide doore muft of neceilitie be fet 
 ©pen for both ufurping Ordainers and counterfeit Sacraments ? 
 Wherefhould the period bee , or why {hould not hundrcths as 
 well as three or five be admitted to the heape? ^ 
 
 For ufe therefore hereof, this teacheth us to abhorre all Sacra- Tj^ |» 
 ments which have not God and Chrifl: for their ordainer. If they 
 cannot (hew their pedegree in the Lords Genealogy, nor bee Nehc.7.64' 
 bookt in his Records, nor have his ftampe fet upon them, we fay 
 of them as our Saviour of the Penny ,Give unto C^ar that^ trhkh is Mat.zi.iu 
 his : So give to the Pope his Vndion, throw him backe his Sacra- 
 mentall Orders and I'ennace, we abhorre whatfoever favours not 
 of God, or copper coine. Yea, and we loath whatfoever of Gods 
 firft ordaining, they ly their abufe have corrupted, namely, as 
 corrupted; and feeing God and Chrift never gave us a Sacri- 
 fice for a Sacrament, wee abhorre to meddle with it as a 
 Sacrifice propitiatory for the quicke and the dead ; and for their 
 Baptifme weloathitalfoasadminiltrcdbythem, as an horrible 
 ' defiling of Gods Ordinance ; profefTmg to depart fro their Sacra- 
 ments, both for their new invention.^ and for their adulteratings 
 of the old ; and bid them take them as their owne, for now they 
 have ufed them thus, they are no longer Gods. As for their didin- 
 aion of their Apoftolicall & Divine, Vv^e take what they grant ; i't 
 they be not Divine, although an Angel from heaven did ordainc 
 them, wee {hould abhorre them : How much more when their 
 
 Pope^ 
 
2^ 'iOfthe'Suhfianceand Parf.r, 
 
 Pope, or their- Clergie, or the body of their deHIed Church ? For 
 were their Church a chad Sppufe, {he durlt as well forfweare her 
 husband, as caft. ofFfubj edion in embracing his Sacraments, and 
 ufurping power to appoint other ; which is fo farre befide her 
 commiflion, that fliec may as fafely dcvife a new Covenant, 
 Scripture and Dodrine, as doe it. 
 2^- -, Secondly, this teacheth us to eftecme fo much the better of 
 
 ''^ ' Gods Coyne,as we fcorne the bafeftuf^e of Popery : Gods ftampe 
 
 upon the Sacrament, (houldmakeit honorable and precious in 
 our eyes. If fome civill ordinance hath honour in it,becaufe God 
 liath put it upon it ; if marriage be fo folemne, if the Crowne of 
 an earthly King be fo facred, how holy is his SactamentPHe who 
 profanes it by Sacrilegious adding, detrading,orprofaning,eitli€C' 
 by fupcrftition or unprepared ufe , lliall finde God will not hold 
 him guiltlefle for taking his Name in vaine. Wee delight when 
 wee have any curious thing of a choife v/oriieman, 'to fay. It is a 
 Pidtn-e of fuch a ones drawing ; It is a Kinficall Ledbn offucii a 
 ones fettin^ a Watch of fuch a ones making: How fhouId'Gods^ 
 Mafterpeecesthenaffeiflus? Not to over-prize them, tokeepe 
 them in Fixes and under Canopies of gold, but to preferve them 
 ' in their fpirituall integrity. '.•',,• 
 
 t^fe 5 * Thirdly, it iliould teach us to behold them, not in'their outfide,- 
 
 but as they are in Gods ordination; not the outfide of a man Avhich 
 we fee, but the foule f which is not feene) is the man : fo not the. 
 outward thing, but Gods Ordinance in it, is the Sacrament. Of 
 which more in due place. . . ' 
 
 -w. ^ But Fourthly, and efpecially, feeing God is the Author of Sa- 
 
 fj 4« - craments, let us be ruled by him in the rightmanncr of receiving 
 them :Looke what A'^"'^, i Kin'r, 25.11. faid to the people, Xm^e. 
 a Kin" ^ ? • ^^^ Pajfeover to the Lord jour God. according to all that is in the Book^ 
 5^? "^ ~ of the Covenant : fo liere I fay. Receive to the Lord, beruled byi 
 him in Preparation, in atlion, and the fruit of both •• Its onely in 
 him that ordaines, to order alfo and prefcribe the due manner of 
 ufing them. Take wee this item with us (before we come to the 
 DoSrineof right receiving ) that it may {tt a fpurre in our (ides, 
 to quicken us to due preparation and ufing of them ; for hee who 
 gave themto his Chur-ch, will mofl: feverely punifh all ignorant, 
 rajfh, unbeleeving, unrepentant, uncharitable, indifferent com- 
 mcrs to his Sacraments : and every fuch one (lands to Gods Tri- 
 bunall, as we (hall heare in due place. 
 
Xafily, let thisrpoint teach us to whom to ^ce fgr. t^\t fpiritual] J^J? jJ 
 life-of"faith,.afi6iiiegra«e oflove, for the gr^^t woike of recei- 
 ving; Its in him theft-ft principle of life -who made the nV to be- 
 flow them . Renounce thy felfe, thy owne fence, vvill->vor(hip, 
 fJevotion, religion : It^ no rnoralioe to receive weli, no act of 
 tjure : Its a mA fpirituall acflaboutanpbjp^ of diviqeeieeJlei;-^ 
 a>; the relation ofaSacramciit^t(T^.end9l*it,the,m3np,ef 9^^^^^^ -- 
 taking it,require a new bottome,an<l the cafting out of durownc 5 
 till God have ftript us of our felyes, jBefh anc^ bipod fliall ne-, 
 ver feele any fubfiftbig of S^icramcnts ; thejr yvifl vanjCb. Onely a 
 tvord of proftiifc , and ^ jSeale of the Spirit' added toJit^, by ,}and' . t ■ ■ 
 ^bfri ^ God Bf boundlcfiV'mercjj,' c^n breede.i(aitlT.t6'h:9jCpipe a^ 
 rc'^lfan evidence and conTOcing the foule., that there isC^nriftV 
 Pardon and Grace to be gotten, j?s ever Pharifeeielt falfc bot- 
 tbmein^his owne worke, wrought, catrnali at]d outward devo- 
 *tion, and farre greater, Ajiji thj^ n ote, , The Lpf 4 JL^jiotfo ^tp bee 
 counted the ardainer>of.StBjr^i^^vt&,^s if^,he had piitiinhiis p6>yer 
 'Over unto them to confcrr^ gracfto all iibr ts. No,no, he Isolds the 
 "bridleftill in his oWne hat^d j ;if.hv biefle , they /hall be blefTedj 
 if fiot, ftccupfed' : and ^U to teach i^s tp.{eeke ■him for ^he grace of 
 hi9 4p(h!nii4ncie,toa' ' /'..4___/..- -...^ r*- :t: o.^i.. -ri.-^.^ 
 
 Prafefe t<5*iiiake 
 
 somleifeo .,, ,_, ,. 
 
 The fecond thing is the natter of, a Sacram^ntV; In the which Sccon dly^ 
 'point two branches'offerthemfeIvt;^^otiejC0Bfidei^e4: 'Firft,.Thci^*3tter, 
 neccITitie of it v Secondly ,• T'hefvn)pliG_if yi Toif ching the fotmer j ' c-'J&ij^^'^ffi ' 
 Elements muftbe fenfible. I meaiie- ^>p ^abfc^ut^ 4^c^tid , '.put jjg^ - - 
 fuch as the futabkneffe of providence-to the Impo'tericie of our * 
 nature requireth. Such is the woefull blindnes and dulncs of our 
 onderftanding andunbeleefpof our hearts, to conceive or apply 
 to burfelves the Mylterie of Chrift,that (except the Lord jfould 
 ibfter men to Tanifh whdly in this their wretehedne^e ) he-tniid 
 of necelUtiefteppe out of his fp.'rituall courfe , and temper him- 
 felfe to oar infirmity ; declaring fpirituall things by carnalh And Firfi, Oar 
 he doth by thiis meanes conriefcend tons, leaft >ve fliould be of- weakcneffs 
 •'^cndicd- with the hard things of- his Kingdome j but ^liight-even rc<3wi^ft%-:. 
 " fce,touchj,t-aftechsm : and'by.fpeaking^toall theie fenc.eSjat;pnce, 
 '•he might convey the favour andifaith-of them, and in them faiiii- 
 liarlytous. He doth catch us (as it were) by this wife- crafte> 
 . whith dioiigh.tt bewray jnuchjcWneifem uS;,; j«?^ro . leffe-deepe' 
 ■"'"WifcdomeandioveinGod, . Aad 
 
jo 'of the Suhflditeeand Part-'u 
 
 And tills ccfui-fe he hath takeji in alt times pa'ft with his.Ghurch • 
 for when any promife ,- charge, threa*c,- or ^<fl: bf his hath paffed 
 to corfupt man \ he hath bceiie^ine to fecond it with fome figne 
 and outward warrant to the fence to confirme them jn the truth 
 of it, who were Adors or beholders thereof.^ When the Lord 
 g , , g^ f^ht'c3^^§^/asaSivio.urto-^^<^/, and to P W/j^y:how4id th^ 
 fci^d.5.-. Lf^^^^othratifie his calling; and thre^fees, by miraculous fignes > 
 ludg.6. 38. S6 Gideon, and Hez^fki^h-, fo the Prophets in their errands : as 
 Efay38.ii. tliofe (lories of the rod -beeomming a Serpent, the dry and wet 
 ler. 15. and Yktzt. the tottea 0ir4I^, the Pot with the-fcumm.e> and flefh 
 Z4.1.& il. £^^^^^. toother, doe Wxtneffe. ^ Not-* to ^fpeaj^c of , thofe^:imnv 
 Ezek.i»;3, Shad<i6wek''^rtd type« of hbl^; thirtgg in the wortop oC ^ 
 &c. ~ there being fcarfe any one materiall thing m the whole Myftme 
 of Chrift, whrch had not fome one, perhaps more fpintuall re- 
 Temblances; ' Yea , w^ fee in the new Teftaraent, how the Holy 
 Ghoft dotlipaTairell ntenypaffagfe&ofHiftory to fpirifuallMyfte- 
 r ,1 . i^" ries • as m^r^M i'i;.^tb refemble tegaU.bondage/^;«f^^^ 
 ^ typifie the o?porite.liberty,the water that fapporteiJ^^'^^^ Arke,^ 
 
 toexprelTe Chrift and Baptifme: which, although Ifpeakc not 
 to eqWl Types and Figures to Sactaraents(which'are. o^a/atrp 
 "hishcrpat^^ y^tgenerally^ theyferveto Oiew what t^infij-- 
 Myof bur dull nature do^'M' foi;: at the ha»id-S' of Gq4»-to. 
 
 vouchfafe thefe Sacraments. ^ ^ i; ■ . 
 
 Secondly.For Vnto whickano'ther refpe^ may be added, to wit, prevention 
 pccventbnof ofwill-woriliip. As the Lordgavethe lewes an earthly taber- 
 JUolj^tr/. 'nacle and materiall inftniments-of worfKip . 'warranted by his 
 ' owne Will, to reftrame -the ^dar-ftdll part from devifing Jdoll-m- 
 ventions to ferve him by : So Sacraments fervc in a fomto curbs 
 our bafe hearts from the like errors. For, if even thefebe Hot fuf- 
 licient to ftop our folly in this kinde , which^will know no ^od, 
 ^r Wbrfhip forther than we fee him;- theii what would we hay« 
 devifedtoonrfelveSjifGodhadnotallowedus thefe? Letthe 
 —^■- many additions ofPopi{hSacraments,andSacramentals, Images, 
 Idols and the Crucifixe, &c. be evident proofe hereof. _ 
 
 v/> tf- Teaching us to circumfcribc our curious and fickle hearts with- 
 
 ^ ■ in Gods bounds ; and fecondly, to magnific his provifion m this 
 
 T . „,« kinde, for the releefe of our dirll and flow hearts.- yea, as C^U- 
 m^, 13.10, ^.^^^^ ^^^^^ afcended in the fmoake of the facrihce ; fo let us in- 
 corporate and indo<arinate our feeble mindes and foules into the 
 .evidence of thefe divine propps ofthe Sacramsm. As our Saviour 
 
C H A-* . 3. " Mature of SacfAments, 5 1 
 
 faid tf^,-Thowaf ^^P^^ thy. hand- im-myjde,.antl^ the.^frmt of tlje lohn z©.*?^ 
 naiUs.:- (he being content that l^i's exalted jeljate fhoiild admit, fUch 
 izzhi to convince him) fp iji this S acrament bee fLcwes us bis 
 inai kes' , bidding us not to bee, aiore formall ahd hardned j but 
 faitlif yll. 1 he- more waies the >Locd feeke^ to encounter the dull 
 conc£itiin,d.^^e itupor of our underftaiidiiig , yea the blui;it cdg^ 
 b^^'oiir iSeaionsinholy myCberies ) tbeinpre naturally and fami- 
 liarly hcdeaies, that he might furprife our eartlilineflie; fenfuali- 
 tie and heavinefle of fpirit,llow to beleeve tihefe heavenly thingsj, 
 1 fay, let us bee the more teachable and^ pliable to- his difci^UlTe; 
 let t&e. impreiUon. dt' his Ordinance pieij^en^oredeepery into 
 lis;, and woi-lfce a niorethrougl^'cottquellbf'oiir Ti:ear:ts,to the 
 obedience^o'f him. A pen o£ a Diamorid hath tenfold that force to 
 engrave a Figure inglaflfeor mettall thanfojne ordihary took s 
 So when the Lord fe§kes to fend inflriiaipl? into us mari-y >yaies 
 aconce, by all^tfie fences, eves, taft^^ioufh., as well asb^'fhe 
 wprke ofthebaYe-wojrd: oh I letus^bcWareleaiVour reilifancs 
 ofSpirit,. ahdhardndTe ofh^art^^aifcouragehimqiiitefrom any 
 fiirther dealing and treating with us.;:rCwhen I teach you carnall 
 thingsCraithout Saviour)for fo it \vas,]&'^ courle to-tcaaiaiothmg lohn s.siyi 
 fave by Simi'litu!des,;i^arables, and ft>inefin:ies real); ob.,(e(5s, as by , . 
 fetting' a liEtle.ciiiid':b«"fore them, and wafh.ing and'wipj^ng their ' 
 ' feete himrelfe, ( in that Icffon of Humiliationand felfe-deniall ) 
 Tee anaerfland not i: how Jhall yee conceive heavenly} Meaning, if Mat. i^.e^ 
 tliofe things which wereiirecta^themoreclear^e toe?cpreffetbe lohn m-4.. 
 mptedarke .; were.yet as darfe tothep as tl^i^" things -.theniicrves i 
 "wli^t way {Koulpe found to'beate in inflruction into {iich, dul- 
 lards,^, Brdy a foolemamorteryja Jlidl'no^his follj:4^^^^^ ?rov.27.?» 
 hint, -.' , fti' ■'•'%a- ' ■■'■:', i^-'-^l 
 
 The latter is the fimpUcitie ormaterialsin the.Sacramentsr lil |^<^o^^^.y: 
 queftion may beasked^why the Lord HiOuld appoint fohofnefy^.^^P^^'^^^^ 
 trivian,,and common Elements ? As we fee water in Baptiime is ^^ ^he eIc^ 
 a common thii?g^ bread and wine ufuall ordinary ereatureSj.no- mentsio cri-^ 
 thingin them ftrange, f arre off, precious or folemneto the fence. vjalL 
 Why rather chofeLe notto defcrilx the price of thoiegrace^Sjpf- 
 feed intheSacramentSjby fome rare and co{lIy,Qbje(fls?i\nfw^r. 
 This indeede founds Bed to our fuperftitious and fantafticall ^ ^ , 
 hearts-:. asto-iV<2^;?f^?^,.when hee heard of iW^??/ waters ,.. by ^'^'^'S*'*^''^*' 
 and'byj-the.better watCK of Al^ana^^nd Fharpfi^r wereprsfented 
 By camallrealbni . Biit43 . Gc4 had aB^'ther.purpofe- to hm in th s- 
 
2 2 Ofthe Subfiitncednd Part.r* 
 
 healiii2 of him by waters j hec meant not to magnifie the one a* 
 bove tlie other ,"but rather to magnifie his p(5w?r and gr^-j: ^z 
 Fiift, For the bove them both ; fo here. More dircinclly thele two mainc caufes 
 gerwralicy. majTbe afligned for the mcanenes ofthe Elements, i .The general- 
 neffcj . 3. The fafccieofthem. For the firft, water, bread and 
 wiilVafe Elements, generally to bee come by, and provided ivith 
 eafe. Rare is that country that wants them; now ie vvas meet that 
 the mofl: generall materials be appointed for Sacraments, leaft elfe 
 the precioufnefTe and difficulty of getting them , ihoald either 
 hinder the ufe ("atleaft frequcntly't ). for many Congregations 
 are TpbrutidiatthiiJ'day'j thatthey fhiin oft communions for tht 
 matter o'f charge)' or elfe givt occafion to the curibfitie oFmen t6 
 devife divcrfities of iiipplies, and fo to bting kiconfufion. But 
 the Elements being fb generall that fcarce any countrey is to bee 
 found that wants them (and if fomc odde ones (hould, yet the 
 life bfrootcs ( ferVing f6i*?heir bread ) is the more pardonable, 
 Secondly, this danger i^ prevented. The 2.andmorechiefeis, prevention 
 iafenciTe/ of carnall worfhip , that the ordinance may bee preferred more 
 fafc and entire from fenfu^lity and pompe. If the Lord had ap- 
 pointed a fcaft of pompe indftate, coftly junkets, rich attires of 
 Priefts to ufher and ferve in fomc rare coftly cates , either natu- 
 rall or artificiall, as at this day the Papifts boaft of their brave Sa- 
 craments, and rich Tetting them forth with cmbroydered attires, 
 fumptuous Canopies, Pixes, Proceflions, and Pageants; lo, all 
 the glory of fpirituall Sacraments wo«ld turne into outward 
 aKing.i^.10 p^j^j^pe and oftcntation ; as we fee Ahaz iriore folicitous 'of the 
 ftate of his Altar which he offered upon, than the fubftance of 
 -Exod. j ». J . -vvorflhip and facrifice. No fooner was poore L^fofes gono out of 
 , fight, but the Ifraclites muft have a Calfe of gold to looke upon, 
 to offer unto , to feaft, and play and dance before it -, this pleafed 
 their Idolatrous humour well. And even ;uft fo, it well plcafeth 
 the carnall humour of Papifts to have fuch places of worftiip fb 
 painted,and embelliftied Juch materials in this worfhip,as might 
 amaze their flefhly eyes and fences, eate up their fpirit and inner 
 man,chccke the life and favour of faith,and pleafe a lazic and fcn- 
 fuall heart With ftiewes and (hadowes, that they may depart as 
 wife as they came. Contrarily the Lord ftrives to provoke us to 
 ferve him fpiritually ; and therefore fetteth meanc objeds before 
 our fence, to the end we may know , that there is fome further 
 ■ objci^ there for us to looke at , than the bare Elements. That fo, 
 
 by 
 
by how much this fcaft comes {kort of mens banquets,by fo much 
 the more the heart might not reft upon outward receiving, but 
 feeke a fupply of outward, by inward and fpirituall dainties, not 
 fcene; and feeke the things that are above, where Thrift fitteth r \ - 
 at the right hand of God. Even as a father feeing his childe proud ° '^'** 
 of fine clothes, makes him a fute of fackin or lether, to take down 
 over-great delight in himfelfej fo here, to cracke the pride of car- 
 nality, the Lord cleathes his Sacraments meanclyjand fo puis up 
 the heart to himfelfe. Its noted, Luke 2 2 . ip. That after Supper ^^^ **r*?^' 
 Chrift tookc the Cup, &c. And why? Surely, that the body being 
 .already full^might the leffe looke after nouri{hment,remcrabring 
 a ftrre greater worke was in hand. 
 
 The ufe is to condemne all Popifh, carnall ferving of God; for y/e^ 'k^ 
 as much as thofe things which to men are glorious, are bafe to 
 him, Heathens-fliall rife up jn judgement againft fuch^ who {hy 
 that little glimpfe of a God a farrc off) could fay, what good doth 
 goldorpoTnpedoein aChurcht If God bee a Spirit, give him a 
 iQund heart, a righteous life, and then fmall pompe may (erve; 
 great factificine oifhcs of plate are not neceffary; I fpeakc not a« 
 gainfl: comely decencie in the worfhip of Godjwho is as truely a 
 "Sod of Order, as one that loathes carnall bravery. 
 SecondIy,thc very bafenefle and poverty of the EIemcnts,£houId *,y. 
 raife us up to a fpirituall view of the ufe they fervc for,and-caiife ^^ *^ 
 us to beware that we cleave not to them. They tell us. State and 
 Pompe is not in us; Weeoncly ferve to convey your hearts to 
 God; we dare not filch away from 6od the glory of his intenti- 
 ©n; onely by our proprietie and feparation for holy ends and Sa-' 
 cramcntallrclation, we would raife the foule upward, and carry 
 it within th^ veile, to behold the Treafure of Chrift in the fruits 
 ofhisblood-lhed. Therefore even as Peter bdng hungry, yet. 
 
 dwelt not in the Kitchin, but in the Chamber was rapt up in fuch 
 a trance as prefented him a fhccte full of Gods provifion, bidding 
 him, Arife and eat e % fo (hould our foules be farr e from dwelling 
 upon the creatures, and arife andeate Gods Provifion with an ^^^P.'^^»^i 
 heavenly,heart by faith? Behold the Sheet of God let downc 
 from hca\jen, in which Chrifts delicatcs and feaft upon the hillsj 
 ^fiiy 1 5 . is offered to us % ^iktmt thcfe a farre off, as an Eagle 
 would doe aCarkafle,- and feafe upon this prey; lye not Iikca'luk,i7.j7r 
 Dorre in the dunghill,oneIy refting in the Elemcnts,which alone 
 •^r« bcggerly rudiments i bat the body is Chrifts W« «fe to i^y coi.z. 1 7. 
 
 I> " and 
 
:^^ . oftheSuBfiaacemd •. Pait-. r'Z 
 
 and anfvvere,Minifter and people,Z;/r f^fyoar hearts \ We lift them, 
 up unto the Lrrd \ 0\{ I that as wee have fpoken well, fo, there 
 were fuch an heart in us I That as we fee ail things in theSaera^ 
 tnent, drawingus from a carnall religion, and all externall pompe^ 
 ^ '" :a& farre of as our bafe Trades and bufinefle of the world : fo wc 
 might be arbaraed to have our fpirits taken up in them, while 
 heaven is offered to us. 
 Thirdly, their . p^om the matter of Sacraments, we come to their forme and 
 ictifi?. inward excellency :, which is nothing elfe,fave the imprefiion 
 of God, (lamped upon them by his owne hand for fpcciall figni-- 
 fteation and uie. Now the whole workemanfhip of Chrift about 
 tlie forme of Sacraments may bee reduced to this double head, 
 TvvoQ^ns- Firft, Appropriation. Secondly, Vnioii. The former of thefe is 
 p '\^^^A ' precedent and preparing to the latter: and its fuch a worke, as 
 j[^jQjjPP'^°'cQftcernes,the remote lignification of Sacraments : The kttec 
 more belongo'to their exhibiting and feaiing power : but both^ei^ 
 fentiall to the being of-a Sacrament. To begin with the firft, Ap- 
 propriation hath in it,thefe two maijie a^s, FirftjPropriety to fi^- 
 SnVr^ Jiifo. 2. Adiiall ordaining co Sacf imentall ufe.Teuching the firft; 
 Firihproprie- "^^'e Lord in making a Sacrament beholds the materiall Elements 
 fv, in their naturall aptitude and peculiar Symbolicalndfe to exprefle 
 fcjch a thing. To open this, Confidsr-that things are'faidto be apt 
 ' and peculiar, to refcmble, either by a made aptnefle, which is- not 
 in the thing it felfe, biit put upon it accidentally! or elfe is apt by 
 an agreeablencfle in it felfe, fo todoe.- In tatine we wouW thus 
 Pro.^-tety diftinguiOi' them, ^JptafaUa or, Jpta natar\ of the firft fort are 
 double. all iiich things (whether Reall orNominall, or Notjonallj y is 
 PirftjAccidep- Jijiye their figuilication from an outward confent of them that 
 ^*'^ iropofc this aptnefle; As I know when I heare the name oF 
 iondon, Yorke, or Dover, w^hat places are , and what are not 
 , fjgnified and meant : Why ? Hew comes my conceit to faftent 
 upon fuch a Citie by the mention of fuch a name ? Surely from 
 npnaturallaptiie-ffein the names tofignifie one Citie- rather thanr 
 7.' ':.-■ '■ - another; but by impofition and confent, or cuftomej which is 
 as good as a naturall aptneffe to decipher fuch a place- .- men will 
 fo call iti therefore it prcvailes to be apt to it; Of this kmde are 
 D^R, . all watch-words, D^m^^.f. When the roifeofall-kinde of Mu^ 
 fique foimdcd, then was it thought- a fit feafon r^ /^/W«?^«^ ^^ 
 yporjhip the Image, Why? It was fo confented and agreed upon.' 
 ->«ch KJnotthe-awncffeii€r6J[R§ant.Afccond therfore is naturally 
 - - : ^" ' whm-. 
 
when a thing liathpehiliaf aptneflein it Telfe torefcmblc ; al- Seconaiy.ns- 
 through the things are of never fo ditferent kindc, yet in their tmau. 
 -kind,they concurring in-onc third notion ;look what is in the one, 
 ■doth, or may incUne to defcribe the otlier, even of it felfe. And 
 thu9 a Ihaddow is apt to exprefle lliottfieffe or changeablenefle of Sacramental?, 
 mans life: adeepe well apt to refemblc the depth of a mans matter is apt 
 heart; fo water is apt to exprefle a cleanfing, bread a ftrengrii- naturally. 
 ning food, and wine a refrefl-iing of the heart. And this latter is 
 the-aptnelVe which our Saviour beholds Elements in : fuch a pe- 
 culiar aptnefle as might aloiw; can-ie the minde of the beholder to 
 that which is fignified. And hence is that of v^«y?w, Except Sa- 
 cramentall figncs had a Symbolicalneflc with the thingsttlTcy re- 
 prefent, they could be no Sacraments; meaning, they could not 
 befo apt t-o rciemble. For howfoever the Lord might by his 
 power have made any figne to become a ReremblaHce,and thac 
 becaufe he fo pleafed j y^t, feeing in this he fought not the deck* 
 ring of what he-could ooe, but of that which i^beft for the con- 
 vincement of didruft, and dulnefle of our naturc,hee rather chofc 
 fuch Elements as might out of their ownc congruity , referable 
 things fpirituall* Appropriation then requires a Raturall apcnefl^j 
 
 torefemble. ,'^/''^'' . /'^I'r,-!:.'-'^'"'^^^ 
 
 The latter and maine peece of Appropriacion, is di'vine/anc! pe* Secondly, ap* 
 ailiar application, not onely in gencrall to ferve for holy ufe, but'Pf j<=^"o" °^ 
 in fpecialko note out^typifie, and defcribe to the foule the lord ^/,^|^e^^fl. i' 
 lefus Sacramentalljfor breeding and confirming the fouk in grace, m^on. 
 Now this is a further thing than the former ; determining the Prooh of «. 
 propriety of the creature and the fitncfle thereof to refemble, un- 
 to this fpeciall refembling of Chrift Crucified,in his wafhingqua- 
 litie, andhisnourifhingpropertie. Although there were never 
 fuch aptnefle in a creature to doc thus in it felfe, yet it hath no« 
 thing to doe to meddle with a Sacrament, except tlie Lord doe 
 fpccially appropriate it to ferve for fach a purpofe-/ and then it^ 
 begins to have in it a Sacramentall proportion,and power toi-aife^ 
 the foule from earth to heaven, wHereas elfe it felfe being earth- ; 
 Iy,it were more likely to naile downe the heart to it felfe and to ' 
 earthly thoughts and afteftions; But fo potent is the worke of the 
 Ordainer, who hath put this pecuHar property into it, that al* 
 though it be but a creature, yet it carries the foule from earth to 
 heaven, in a moft familiar manner. And marke, how this {lands 
 u^the power of the Word. We^know that the common blefling 
 
 D 2 ol 
 
Iltuftratlon 
 
 ofic. 
 
 iCor.4<5. 
 pen. I.J. 
 
 3"^ oftheSuhfidttceand Part.i; 
 
 ofthe creature to fccde and cherifli the body, comes from the 
 Word : Man not livingby bread, bm hy the Word that proceedeth out 
 of the mouth of God. How much more then muft the vertue ofthe 
 Ordinance come from God to make this carnall nquri lining crea- 
 ture to bee a fpirituall nouriflier ? Hence it is that Anfiin faith, 
 Accedat verhum, &c. Let the Word come to the Element, and 
 there is a Sacrament. This Sacramentahiefle of the Elements, 
 ftandcs in a word. "'^{^■.<^ 
 
 God that faid. Let light fhine out of darkenejfe ; Let there be dar^ 
 night ; Let the earth bring forth fruits, gra(fe, f^c.cffeS'cd it with 
 a breath : fo the word of Ordinance ; Let Bread and Wine bcre- 
 prcfenters of the body and blond, the merit and el&acie of Chrift 
 Crucified, to replenish the foulesof thefaithhill ; hath caufcd 
 thefe Elements for e^^cr to have fuch power to reprefent thefc 
 thingsjfo that no age or time {hall ever prevaile to wcare out this 
 Irapreflion ; yea, and not onely to reprefent them in their kinde, 
 but alfo in their fulncfle.So that as it was one charge concerning 
 the Pafchall Lambe,that he muft be wholly eaten or burnt: - fo by 
 this Appropriation the Sacramcntall ilgnes doerefemble fhlly, as 
 well as properly. And as in the compound of Bread and Wine, 
 there is not oncIy a fupply of drie, but alfo of moift nourifhraents 
 that fo both hunger and thirft may be fatisfied, and the body both 
 ,,, ..,:,, . madeftrorig,and GhecrcfoU to fcrvice : fo by the Ordinance,thefe 
 yd r j.iar: figncs convey chrift in his Sacramentall fulncfle of nourifhment, 
 fo that nothing is lacking to the foule which Chrift can fupply it 
 . withjifitbeleeve. 
 Reafon^it, Now to returne, take away this third aft of Chrifts Word and 
 inftitution,- giving this peculiar power to the fignes to referhbic 
 the ends of the Sacrament : Tell me, what is'there in the word, 
 which hath in it an aptneife to referable, but might beeaSaaa- 
 , ment ? Whereas now we fee not aptneffc, but Approbation ^ 
 Gods word, determining fuch an apt thing to fuch an apt ufe , is 
 the very life,bloud,& marrow,of a Sacrament.There is no doubr,^ 
 but as the Scripture tcacheth,a Chriftian wife man will picke out 
 holinefle out of each refcmblance ; art houfewifc that is godly, 
 will not boult out her flower firom the bran , but her heart will 
 Li)kc»».£^. carrie her to our Saviours words, Satan hath defred to winnow 
 youyct'c. An Husbandman will not ufehisFanneorFloore to 
 drefle or caft his corne in, but he will mufc of that finall fepara" 
 8ion of thcdrofk horn, the Whsate, But there is great oddes be- 
 ~- " - - - -. - - - twecne.. 
 
C H A p r j^ isr^/z^f ^ ofSAcrdmentK 37 
 
 cweene a voluntary ail of our owne devotion, and an obedience 
 to a Sacramental I charge. As the Text faith, Z«% 4. There were 
 many Leapers in £A7^^V time, and many VViddowes, but not Lufec 4.27.; 
 many to whom he was fent : So the world, yea, the word is full 
 of refemblances, but not of fuch as Chrift haf h fet his ftampe up- 
 on to be Sacramentall. Jhc fetcing of a young^ childe before the 
 Difcipks, and the wafHing of their feete withi. his owne hands, 
 were Ohrift ad^- Tftiil at this day. apiftily followed by the Pope) , 
 but neither appointed to be Sacramentall : but oncly naturall re- 
 femblances (to an holy heart which hath a gift to make ufe there- 
 of) of a fpirit'.jall grace of humility. Appropriation then efpeci- 
 ally ftands in this determining of the Elements to fuch an ufe by 
 the Word and Ordinance. 
 
 Ere we proceede, this firft point may be of fpeciall ufe. i . To -^ 
 
 felcfle the Lord as for the releefe of our dulnefle by outward Ele- '^•i^: '-^ 
 Kients, foefpecially for the aptnefle thereof, chufing fuch as 
 (without any more adoe) might eafily acquaint us with fuch ho- 
 ly things- of which before. And to teach us to beg of his Maje- 
 ftie heavenly hearts, which might bee capable of his meaning 
 herein. . _ ^ 
 
 Secondly, this muft keepe i\s within holy bounds,as concerning Vfe il 
 ourdevifingandfettingupto our felves; refemblances of holy 
 things - as Crucifixes, and the Image of the bleffed humility of 
 Chrift, to behold and worfhip* Who allowed us thefe ? The Sa- 
 craments ferve as a Superfedeoi from all fuch inventions. All Po- 
 pifh rafli of forged Sacraments here falls to ground. 
 
 Laftly, let uslcarne to f^iliarize with Gods Sacraments in the -^- -, , 
 point of the infiitution of refembling the Lofd;iefus ,Tct us not ^^ 3 •. • 
 be dull aud blockifh in appropriatin|theni to' ttieir u fe, .but learne 
 ftill to cKmb up by them to heaven.lfthy mind be at Yor k,inftarit- 
 ly at the naming of the City,, when,yet th^ body is am 60. miles 
 diftant *. and no fconer doth a womgnhe^e h?r husbajids name, 
 but (he is prefent with him{thpugh he be,yi:a'far Country )^y the 
 vclbcicy and fpeed of the apprchenfioli,ftirre,d up by fiich' a rela- 
 tion : OH \ how dull and flow of heart are they who in the midfti 
 not of artificial!, humane or naturall, but divine appropriatipns, 
 arc fo car nail and heavie, that fcarfely the Sacrament v^'^^gen- 
 der one lively reprefentation of the Lord I^fiis, to noiv;.ui us and 
 cheereusPButas we come,fQ we fit,aad (o depart,as;ftrangers and 
 idk)ts,as if Chrift and'w^ were divided ^^ar as heaven and earth; 
 
X CauCes ofc 
 our dulneflc 
 herein. 
 
 ^g* oftkSuhftanceand Pait, r. 
 
 The caufes of which are thefc, either that wee arcnotthofe 
 hew creatures in whom God hath renewed the powers ofundcr- 
 ftanding and affedlionj and therefore want the difcourfe and the 
 fpirit of^ relation;in a word, want the operation of a new Crea- 
 ture, which is faith ftirring the foulc to a lively meditation of 
 Chrift, by the Word, the Ordinance, and promife of God : (and 
 then what wonder if Sacraments which fliouldbc the mod adive 
 »eancs, become all a-niort , dead , and dumbe with us, and 
 wc being held and taken in all our limbcs at once,like numb-pal- 
 fie-ones, can neither ftirre hand or foote towards Chrift 1 ) or elfe 
 we abufe the gift of faith and the power of the new creature, hj 
 dilVolingourfelvesai^d difinuringour foulesfrom this worke, 
 and difguifing that Image of God in us (which ferves to carry ua 
 to God) by fetting it upon trafh, world, profit, pleafure, eafe and 
 fenfuality ,till it feeme tedious unt© us to let it upon holy thoughts 
 in the Sacrament. To prevent this, it were good counldl to trade 
 orfpiritstoheavenly things even by earthly occa(ions, as well 
 without as within the Sacraments. He fhall not findc his fpirits 
 fo fla't, and iazie in meeting with Sacramentall Chrift, who in- 
 urfes his dead heart dayly to an holy nimblenefie in comparing 
 earthly things with heavenly.He that cannot fee a Pifmire but he 
 willthinkeofprovidencernotagarifk harlot drefting her felfe 
 for an adulterous wretch, but will taxe himfelfe, for his lefle lo- 
 ving Chrift: fhe that cannot lay a leavcn,but thinkes of the king- 
 Math^ 13*5 J. dome of Chrift t and in a word, hath a gift to be heavenly, and to 
 tume ordinary properties of the creature or common occafionsa. 
 to holy meditation; he fhall not have his heart in another worlds 
 when the Lcprd pr^jf^ntsimto him.tfee lord lefusjby Sacramentall 
 refemblances. And thus much for the firft^ 
 1 he fecond part of the forme of Sacraments- is Vnion. Which 
 The fecond yg^ comes neercr than the former, as more clofely conveying and 
 y.^"°f^°^'°^>'€xhibitingthe"LprdIerHstothefoule. Yet, we muft know the 
 ^ ^^^ former makds way to tHs;: the aptne fife and fpeciall application 
 of fignes to this'iife,' helpes much the rainde to conceive; but this; 
 is the more irnmediatc'objeft of faith to faften upon Chrift^, that 
 the Sacraments arenp longer tiie bread of the Lord^ but bread 
 the LcFji, wine the Lord, and water the Lord. And this Sa- 
 cramentall union is ah ,^(3: of Gods . ordaining Spirit and A^r- 
 thority:, by vertue whereof the Lord lefus, in all his merits and 
 ©fficacieis not onely ttfembled andptefeated by apt likeneflc. 
 
 n. 
 
 Cdvcai there 
 so. 
 
 ■^jov.^.^. 
 
C H A p. 3« NatuyeofSdcyaments, '3^ 
 
 totheminde, but really made one with tbe^ El^"^"^"^^ ' that by 
 them and with them he raight be carried irllEo the foule infepa- 
 rably for afTuranceofVnion and Communion with God. Hence 
 
 it is that the Scripture fpeakcs in fuch a phrafe, ^^/ ^^^7 r.te,, ,<f 
 
 ^odj^ This is mj blood of the New Teflamenv. yea m the Old Tefta- ^ qq^,.\^' 
 
 ment, Chrift is our PafTeover. The Rocke was Chrift, lam that lo^n 6 . 3 L 
 
 bodj^ This is my hloodofthe New Teflamnf, yea in the Old Tefta- ^ \^^^ 
 
 ment, Chrift is our PafTeover. The Rocke was Chrift, lam that 
 
 Manna which defcended.&c. All which phrafes denote a realneffe 
 
 and union with the Elemetits, true and unfaigned. And indeede ^^^^ J"»°n* 
 
 all divine unions are Reall : although they difter in their leverall 
 
 kindesjyetby vertue of the Ordinance and the power of him 
 
 that hath fo made them, they are no (haddowes of emptie things, 5^^^^ of tUem|. 
 
 no dumbe Pageants, as we may fee in other unions. There is an in- 
 
 telleduall union in nature betweene the minde and the objea; in 
 
 which refpca we fay, the minde is all things, meaning in and by 
 
 this comprehenfion and union- The objed and the minde are one 
 
 by vertue of this power of God in the foule, not becaufe they are 
 
 fubftantially onc,butnotionally. Yet this notion isrealncfle in 
 
 her kinde. Man and Wife are one fleih, no more two but one : 
 
 how ? by vertue of divine inftitution; this union is reall and true,^ 
 
 yet not meercly Phyficall and natural oneneffc.but in the kinde of 
 
 it, a matrirttoniall union. The like may be faid of all civill unions 
 
 of the family; which by vertue of the Ordinance of God affifted 
 
 by law and order^ become bodies united. I doe not allude to thefc 
 
 as if they did hold in all points : but for. two caufes.Firft,to fliew 
 
 the pdwer of divine Ordinance tounitc and make things one,Se- ^ 
 
 condly, to fhevv that the di^roportpn of tile iiatures of things 
 
 united, either for kinde or diftance,is no let to realneffc of union ; 
 
 in a word, its the Ordinance of Chrift, which hath an indeleble 
 
 and irrevcrfible power of the conjoyning of the Lord lefus to the 
 
 Elements, in a reall and Sacramentall kinde (fo farre as ferves thei 
 
 turne) not to fub jed Chrift to a bafe creature, but to fubj ecft the 
 
 creature in her property to be a clofe and ncere uniter of the foulc 
 
 with Chrift, to whomelfc (through the incapableneffe of flefh) 
 
 it could not fo eafily have beene knit,and made one withall. * 
 
 This point will the better appeare, if we goe a little f urther.and 
 (hew that even the greateft and deepeft unions that are, fcrve to All unions 
 make way for the union and communion of the foule with her [^rvc to make 
 firft originall,hereafter in glory , and here in grace. The very per- ^°i/J),^' 
 fonall union of the Trinity, how fhould it be better conceived'' 
 than by the Kiyftery of redemption ? wherein ©od could not pof- 
 " J^ ^ fibly 
 
( ^o VftheSuhfianceind ' Parf. i; 
 
 fibly have fatisfied God, nor man be brought and united to G od, 
 except there had beene aperfonaUanion,thatis, a famencffeof 
 deity ivi the diffeting of perfdns.- The Hke is true in the union of 
 Chrifts Godhead with the nature and flefli ofman : why was it, 
 but to lerve Gods holypurpofe to reconcile and unite flefh to God 
 by theperfonof«?i^'2^f^? So alfo, that fpirituall union of the 
 whole body and foule of a beleever with Chrift, why is it, but to 
 prepare it for eternal! union with him? The union (or commu- 
 nion rather)of the members of Ghrift into-one body and being,to 
 what ferves it but that the whole Church may be one with Chrift 
 and her head, that by him ftic might be one with God himfelfe, 
 who fliall be all in all in ^lory, wholly poflelTing and pofleflTed > 
 So alfo wonder not if this inferior union of Sacraments,be (b real 
 andclofc: feeing itscleare^ the Lord in this, condefcending fo 
 low to the capacity of man, unites himfelfe no otherwife to the 
 Elements- than that in and by them as channels of conveyance,he 
 might (when and whet-e he fees it good to ufe them)derive him- 
 felfe into the poore beleeving foule in a fuller affurance of Gom- 
 loha ^.43, munion with her ? Sothat our Saviour faith, /J/^r^'^//(f»?f that I 
 fdy unto J on y Hee that eates and drinkss my fiejh mdhhody 
 Jhall abide in me, and live for ever. To man fuch a union is impof-, 
 fible betweenc a creature and the Creator, betweene bafeneffb 
 and glory : But it \^ the Word and Ordinance that caufeth it; and 
 which hath fetlcdthis Sacram^tall union indifiblublyj that our 
 foules might fare much th^ better,and tlie union of the foule with 
 Ghrift himfelfe might be more familiarly conceived. 
 jp , . To adde fomewhat for the better opening of this union, let us 
 
 Mile r , gj.j^ underfland what it muft be, and then what \% cannot be.Firfl^ 
 of neceilitie it muft be luch an union, as the nature of the things 
 united will admit.Then fecondly,fu<^h as the ends of a Sacrament 
 A further o- ^^"^ fuffet. For the'former ; The nature of the things united will 
 peningof not admit either a locall or a Phyficall union : They will and may 
 them by two admit a fpirituall one» Firft,not a locall *, vh.. That as the Bread 
 things. and vvine are locally prefent, fo that the Body and Blood of the 
 
 Lord lefusbe alfo locally prefent;thi&I fay the nature of the Lord 
 1 What they I^fus his Body will not admit ; Vor altliough it be a glorified bo- 
 admit not, dy, yet it is a true naturall body , and therefore limited, and fo ' 
 vizaiocall cannot Confiibftaiitiate with the Elements in all places, where 
 m iiatusall. jt,ey at one and the fame inftant^ are prefent to the fence o't the 
 Receiver, Which confutes the Lutheraji erroTjofloiSaU Pr^fcnce,' 
 
as if of neceflitv there miift be a corporall Prefence, or elfc tbofc 
 words rr/?/> ^' 'mj body^ cannot be verified ; No.we deny it it,be- 
 caufe it r efifts the nature of the things united and prefent.Second- 
 Iv neither will their nature admit a phyficall Prefence or union; 
 that is,fuch an union as by which the proper formes and beings of 
 the things united are loft,and become under a new forme ot mix- 
 ture or compfition. V or the Natures of Chvift and the Bread arc 
 incompatiable in point of mixture or compounding,^ becaule the 
 oneisafpirituall, the. other a corporall thing, which admit no 
 fuch mixture as corporall chings of like nature doe, as wine and 
 water. So then if this union be not mixt, it is much lefle Tranfub- 
 ftantiate.- for in that the one doth not mixe with, but evacuate 
 and difanull the other, leaving nothing of fubftancebehinde. 
 
 But, the nature of thefe Elements admit a fpirituall union : no. ^ ^y^^^^^y- 
 thins hinders why the things which are furtheft diflrant or remote ^-j, ^^^.^/. 
 in place, may not yet beprefent in truth and realnefle: tor the viz.fpiriiuall' 
 found of a C anon- ot 40.miles dff from my eare, yet is prefent union. 
 by the meanc of the ay re bringing it home to me : and the body of 
 the Sunne,oflightand warmth/iftantfarre from me, yetbytne 
 ayre which carryeth the beames of it , is prefent and made one 
 with my bodily touch and feeling. And agame, nothing hinders 
 Why two things phyfically disjoyned, may not yet fpintually be 
 one, and joyned together, by vertue of the power of the ordai- 
 jier. In a word, the Nature of the things united will admit a re- 
 all union, although no corporall union^either local! oi- mixt, and - 
 much lefle tranfublkntialh therefore the things unit-ed m the 
 Sacraments are onelyfpiritually and really united. 
 ' Secondly, the union of a Sacrament muft bee luch as thelcope;^^/^^^ 
 and end of a Sacrament will fuffer and no other. Eiit the end and i,^ f^^h an «< 
 purpofe of a Sacrament cannot admit anyother union betwixt themon as the ' 
 iiones and thini^s fignified,fave fpiritually reall.For then muft we end of a Sa- 
 d?ftroy the fcope o?a Sacrament in a double refpea. I .Of relati- -^-^m n% 
 on; for except there be maintained in the Sacrament diftindnefie '^ -, 
 oftermes,and relation ofoneta another : fo that abodily thing, j^^^^'^, 
 may fignifie and intimate a fpirituall : and a fpn-ituall be reprelen- - — 
 tedby acarnall, yet each diftinft in their nature i the Saeramen-. 
 talneffeperiihes; fimbalicalneffe and refemblance being wholly 
 cxtinfl by mixture and confufion of things un ited .Then fecondjy ^, 
 of materialnes.For if we admit fuch an unionas it is ^anfubitantij^^^^;^^^ 
 ateCwhichiadeedisnQttmonoftwoinoneMta^^xcludmgand 
 
^> 42 OftheSuhfimceand Patf.*r.' 
 
 fvvallowing np of one by another) what fhall remains of the Ele- 
 ments behind ? If they anfwer the accidents of them. (This beinc 
 premifed that its impoflible accidents can fubfift without the*^ 
 fub;ed) I an(were,meerene{re of accidents take away material- 
 nefleorcorporalnefle, and therefore difanuU as much tbefub^ 
 ftancc of a Sacrament, as if we {hould hold that the Elements 
 could fwallow up the things fignified. But fecondly,the end of a 
 Sacrament will cafily admit fuch an union of things, as whereby 
 the Lord lefus and all his good things may bee conveyed to the 
 foulc really,and this being as much as a Sacrament ierves fbr,and 
 concurring equally and fully with thefcope and purpofe of it^ 
 whatfoever is more, is fuperfluoas. And therefore refilling that 
 ff-r 1 ^"^^^niuftneedsbeafalfeanderroniousunionjnotfromGod.' 
 fy^ S- The ufe of this whole dodlrine is manifold . It is firft inftrudfon 
 
 to teach us what muft difcerne and judge of this Sacramental! u- 
 Ro.n.8.- nion;what nature it is of: Surely not PGpery,not flefh and blood: 
 i Cor. a. for they being deftitute of the Spirit of this union, cannot com- 
 prehend if. Its a Riddle which only he can conceive who pIou<^h- 
 eth with the Lords Heifer,which onely conceives it.Carnall men 
 cannot judge of fpirituall things, becaufe fpiritually difcerned. 
 If we would know either what this union is not, to wit,Popi/h ' 
 and carnall, and locall : or what it is, to wit, reall yet fpirituall* 
 then J udg what either the nature of the things united,or the fcopc 
 of a Sacrament will admit ; and there reft, goc no further. If then' 
 it fecme ftrange how a thmg may be as truely reall fpiritually as 
 carnally : fceke the Spirit of (Dod who is the knitter ofthis knor 
 and that will teach thee, that the power of the Word which ap! 
 pointed light to be , and it was, and the evening and mornine to 
 be a day, and it was,and man to bc,and he was : did alfo ord^'nc 
 the Body and Blood of Ghrift to be really one with the Elements 
 without locallnefle, or mixture,and therefore fo they are. 
 
 ^J« Secondly, looke what difference there is in the things unitcdjn 
 
 the point of their Sacramentall union; the fame ditference and 
 diftance muft be obfer ved by the Communicants in point of par- 
 taking them : To wit, that ftill the feverall nature of thefe things 
 be prefervcd entire ; and yet by the one carnall thing, the other 
 
 which is fpirituall be bettered and enlarged. Touching the firft, 
 the foule,the fpirit, the faith of the receiver,looke at the Spirit of 
 the Sacrament, the Lord lefus crucified : The hand, the eye, the 
 mouth of the Receiver,lookc at the Elements only.Do not think 
 
 dicn 
 
CriAP.j. Nature 6fSd£r Amenta* 43 
 
 then that the carnall part can meddle with the fpirltuall, norths 
 fpirituall with the carnall (as it is fo,) but the outward man/ees, 
 touches.tafts and digefts the outward :the fpirituall behoIds^caftSi, - 
 and enjoycs the fpirituall, each muft keepe his owne bounds. If I 
 would difcerne an outward thing in the Sacrament,! muft ufe my 
 fence, my touchy my tafte : and if thefe convince it to be carnally. 
 fo,it is : Againe if I would difcerne a fpirituall thing there,! muft 
 confult with ray inner man and the inner fence of faith, and 
 -thereby I muft pronounce an inner thing to be prefent i If I want 
 eyes and fence, I can perceive no outward thing. If 1 want faith 
 in my foulc, I can perceive no fpirituall things each thing or ob- 
 jed muft be perceived^ the proper inftrument belonging to it» 
 To the end I may perceive there be true materials in the Sacra- 
 ment, and not onely bare accidents without a fubftance,-thc out- 
 ward fenfe is tryall fufficient \ fight, touch, and tafte,willnot ea- 
 fily erre about their owne objcfls, as our Saviour tells his Difci- j^^^^^ i^^^f^- 
 pies, Looke upon and handle me, for afpirit hath no object of 
 touch, flefli, blood, and bones, a^ ye fee me have. Againeyif the 
 queftion be of a fpirituall being or body, andbloodof Chrift: let 
 fenfe and teeth goe , there faith and the Spirit of Chrift muft con- 
 vince it ; if that feelc the beames, warmth, and fee the light,and 
 tafte theinfluenc-ciftuing therefi-om: then certainely they are 
 there; for the Spirit cannot be deceived about her owne objedl'. 
 Onely this I adde. Neither of thefe can be fevered from other j 
 forbytheexternall, the Lord hath appointed to convey the fpi- 
 rituall, and not without them ; and in that relation of each to o- 
 ther , even the meaneft ought to be honoured; and the outward 
 fenfe ought to be fo bufied about the objeds offence, as thereby 
 tohelpe,fuccour, and ftrcngthen the weakeneife of faith in the 
 obje(5!',that is, fpirituall. More of this in the Ad of Receiving. 
 
 Thirdly therefore, this Dodrine of Sacramentall Vnion con» ^^ S4 
 futes this Dotage of Popifb Tranfubftantiation. The Papifts, no£ 
 content with the union we fpeake off, caft oyle into the flame, 
 and maintaine a convcrfion, and confufion of Chrift and the Ele- 
 ments by acorporall prefence and realnefic* And, as one one€" 
 -demanded by ^<?;?fr, whether Chrift was not blood and bone in 
 theSacramentrmade him a merry anfwere(let me fo diigrace Po*- 
 pery,. that yet I may fpeake with reverence) yes myliord, I 
 thinkenotiooneiyjbut that there he is boots and fpurres and alL 
 ^teauin^jthatfuchis Popifh exccifc andi xidicuioirfheffe inthis^, 
 
that It defervcs to be efteemed in the Church as a laughing ftock; 
 Andfureitis, (as themfelves alfo fayj they receive not from' 
 God a Sacrament of Vnion, but offer up to him a facrifice of their 
 own for propitiation) - fay the Papifts by this foppery > under co- 
 lour of magnifying the Sacrament doe quite deftroy it. Marke 
 then what! faid before : Vnion ftill muft be conceived according 
 to her kind,not corporaU,but myfticall and by Ordinance. As then 
 itsatruthjcxcept the Elements and the Lord lefus wejre one, no 
 bad receiver could be guilty of eating his owne condemnation : 
 fo yet, if this union be conceived as tranfubftantiall, it is impofli- 
 bie it (liould be Sacramcntall. For Sacramentall union ftill is fym- 
 bolicall, which its impoffible to conceive in things changed into 
 anaturalifamcneffe and fubftance. As wee know, in common ' 
 '■ .• fpeech we fay. No like thing is the fame, becaufe a like thing js 
 
 like to another. Identity then in Chrift and the Elements difaniils 
 Sacramentall union, and therefore the Sacrament it felfe. 
 How PoplOi This error of theirs as it came from the forge of carnall reafoti 
 eetors grew, firft, and the favor of the Kitchin, fo it received varnifli from the 
 crronious conceiving of Scriptures and Fathers exprelfing Sacra- 
 mentall union. As, when our Saviour faith. This is my bodj^ and 
 p4«/. The bread rre breake, is it not the Communion of the body of 
 Chrifif from which and the like places they prefentJy cry our, 
 Loeyec: thebreadishisbody. So when the Fathers fefpecially 
 thofe who were the greateft Orators) doe hyperbolize in the: 
 praife of the Sacrament.calling it the bread of life,andan ineffable 
 union, and that after confecration, the bread by the omnipotency 
 of the Word is made fle.Oi, &c they abufe the fcope of the Fa- 
 thers, (which to themfelves was good) becaufe although they, 
 irieantnootherbuttomagnifie Sacramentall union, yet the ex- 
 ceffe of their fpeech occafions the crrour of corporall union tq 
 prevaile. Let us loathe their Idolatry and fuperftition. 
 -;►. ^ Fourthly, it fhould teach, Gods people, never to ceafe magni- 
 
 ^ 4» fying the love of G od,who hath refiifed no courfe, neglefled no 
 meanCt which poffibly might make for the communicating of 
 himfelfe to loft man both in union and fellowfliip; and feeing his 
 word through our infidelity could not fufficiently fatisfie y^ouc. 
 icrupulous and doubtfull mindes touching the realneffe of his 
 faithfoU meaning towards us; hath not onely ftooped to be in ouc 
 ilefli as a man, but to tye himfelfe to bafe creatures, that fo hee 
 might fafiUliarize with our foules more nearely, and nialic us one 
 ■ ' "' '" ' with 
 
Chap . J T T^atUre 6f Sdcrdmetttir 4 5 
 
 with himfclfc : fo that the mcatc and drinke wecf cccivCj is not 
 made our fuhftance of fieih more rcal]y than the Lord, lefus is 
 made the rubftanceofour fpirituallnpurifhnient; Qh I I.fay boiv 
 fliould his love(fhevved upon fo hard conditions)not only ravi{]i 
 us, but alfo prcvaile with us forthofe pids which it ferves fcr,? 
 how fhould our foules ftudy for union with him, influence from 
 him, to become hke him. > How fhould wje ftrive to attainej the 
 pcrfet^lion of that happineffe '^)^iq\\ A^amXq^^-^^^V^Mqy^^ V^Mi 
 aiarre fliller and rearer union with Chriftj.and,by 'hiiri5with tl^c 
 lord? Oh .' this is the fcope which all unioH$ (and efpeciall this 
 Sacramentall) have to unrivetus from bafeiinions and fellow- 
 (hips with things belowjthat fowie/might fettle our |ieai:ts iipoti 
 him, whom to know gnd. beleeve;to ^C guir Qo^ ,re^Qri^ilejds is 
 happinefic : and to be united to his natures, in one myflicall be-:- 
 ing of holinefle, is above all earthly feding comforts. Oh ! hath 
 the Lord /oyned himfelfe to thccreature«» that wenotrefting in 
 them, might by them bee tarried' l^pliim in wham tr^e reft.and 
 peace is to be hadPHow ijiould wei d,^pffe to beone withjPtiqn^yg^ 
 with pleafure,with a mans acceptancejWith otfe carnaU objects 
 and fay, fince I came to fee the excellent union of the foule with 
 G od in C hrift, I f<;e nothing below but feemes Bafe. to mee, and 
 fuch as I am loth to unite and give ovqr my felfc to ^^to b^ a ferr 
 vant "to itjto be poflTefled by itjor topofT^^ffe it:JI wilL^fe all p^h?^: 
 thingSjand enjoy the Lord^Noncof his good' tHings,cah;lpe made- 
 mine without union : therefore as I feeke them and the increafe 
 of them in the Sacrament, fo I will efpecially fcekejiinipji, 41)4 
 make much of the Sacrament for the purchasing ofit;, >f iKfiil > <%> 
 Fiftly and efpecially^ how doth this, point, preffe the pecefljty- 
 of faith upon us, in thcufc of that Sacrament i'pniy faith is able to ^ 5?- 
 difcernc the Lords body in this Sacramentall uniosLrandCas by thq 
 former point to make us partakers of the divinenature)fo by this^ 
 to ftrcngthen the foule in the increafe of cop^niuhion, by tbeS^-j 
 crament. Letit be double exhortation then to allbekeyers, botfi 
 to difcerne and to apply the Lord Icfus Sacramentall. For the^ 
 firfljTurnewealleur cavilling andcarnall reafoning (which is 
 endleffe (for carnality comprehends not myftcries) intoaqui- iT«difcemi^ 
 ctneffeand ftilneffc ofbeleeving : forfakethe fwiftrowlingtorf «•. 
 rent of never fatisfied fence, and embrace the foft^y and ftill 
 ftreame of Siloam^^ cut all knots in two by the Ordinances and 
 thereby determine all cndlw reafonirgs of PopiOi curigfity tfpenii* 
 
A$ oftheSuhfiAnceanA Part, i^ 
 
 that time iii admiring this my ftery , and in longing to be partaker 
 ©f that vvhieh is by itTeremblcd, I meane union oFtby l©ulc with 
 Chriil. iFthisbefomyftieall'/how excellent is that to enjoy by 
 faith? oil I Till union be filade,nothing is thine. Behold not with 
 acaiwaUeye, fty not with thofe lewcs, how will he give us his 
 flefh ? WiUhekillhimfelfe? IfreafoHmay prevaile, the Sacra- 
 Jchn 8.ii. ^^^^ f fecting afide, a^ittle blinde devotion ) will difcovcr no 
 more Ghrift to the {ouic, than bread and wine in a Celler: Its the 
 power of Go^ uniting Chrifl:, regeneration and nourilliment to 
 ' riiefoiile- not a few qaalities of Chrift, but whole ChnQto the 
 whole man : And the Sacraments obey him herein : reprefenting^ 
 whatfoeverhe hath trnited to them r'Nadcvill, no mftrument ot 
 his,no Pbpe can fev^r thefe twb^ach from other: The Sacrament 
 they may quite deftroy, but this union-they cannot take from the 
 Sacrament. The fpirit of the Ordinance it is, which makes it a- 
 bide fo irrepealeable. Doe not then fever thofe things by unbe- 
 leefe which the Ordinance toh putTo clofc together : wander 
 not, deftant not, goe not into heaven, nor downe to hell witha 
 Rom.io.i 5. Papift' to confult and aske, How (hould this be ?^ But know, the 
 i^. word is neere thee, in thy eare, yea han«, eye, tafte; the vertue ot 
 tlic Ordinance makes whole Chrift as neere the E Icments, as the 
 qualitie of ckiifing and feering are neere them; Deftroy the one 
 and' deftroy the other -. If the one be naturall, the other is fpnritu- 
 all, arid from an higher union : if itbc againft fenfe to divide the 
 one, its facriiedge to fever the other. True it is, the things thus 
 united ate farre diftant in place; but yet rfie power of the eternal! 
 Ordinance can C^fily unite them. And (hall not the gift: of faith u- 
 nitc thefoule to the Lord Tefus by thefe Eleisients as well as the 
 ordinance for ever unites the Lori lefus ^ the ElementsPBeware 
 then leaft we fever what (Sod hath united 1 It is not the farrenefic 
 ©ffof a thing in place which can hinder union ; The Lord lefus 
 feis'body in the grave loft not union with the divinity by the Ai-^ 
 ftance of the foule m Paradife : becaufe the relation was indiflb- 
 hible : the vertue of C^irift crucified is united to the foule; if it 
 beleeue,althoughhis body kecpehis place in heaven. Faith m this 
 kinde is not unlike to the hand of the Marrinerin founding the 
 •depth-of the fea : His hand cannot touch or fadome it;but by ver- 
 tue of the liiie arid pkmmet which he lets down and holds m his 
 haittd,hee fceles the bottoms, arid gapes the depth, be it nc\'er fo 
 temotcSo the hand of faith holding the cord and plummet of the 
 --r - ' " Word 
 
word and promife, feeles a bottome of Trudi and unites it^lfe to 
 Chrift. For the recond,from this difcerniog' power goe tatheap- 
 P^yiag; get this grace of ftitb to unite Clirift Sacramentall unto ^ To apply It. 
 thy loule : , -Say thu -, A re^ water^; breads wine; infeparable from 
 Chrift? VVhyibt? Doth Go4<::arcfeffG?3eii4as'P^>^/raith)fOC cat , Cor^p 
 reth he to be one with^bread and wine ? Are thefe the fubic^s^. 
 his delight, poore, bafe* corruptible Elements ? No, no,tho{e iCor^.i^. 
 lively Temples ofour fou!!e$,Jind ipidts of jtift beleeving on£s,ars ^^^- "'^^ 
 the places of his delight ;; Qh l-fheri,% ro;JLordjthis,union ferves- 
 for a4)etter, that thou and thy jbuleibc one by the convey of the 
 Sacra;ncnt, that I mi^ht eate, drinke; en/oy thee ! Gh lift up thy 
 head my doote, be thou Ufted up in me, oh eternall gate of my '^^^' *^'7^ 
 ^oiile^ ffeat the King of glory may .come in .let faith unbolt and fet 
 ypu.wi^^ippen, that Chi iftm^y enter and take.youup for his ha^ 
 t>y:i^ion,andbe your head dS;the husband is the \vive?. to procure 
 her allgood,. as^a Prince is his go^rernment, as a Mafterin his Fa- 
 mily, nayi as the foule is in the body,.7<?/b 17. uk.t02.6k, rule^ Ioh«»7.i^i 
 f^??FiPlVS^^^^"^^^oi"creafcthepowerof feithinadoption,rc- - t: - h 
 conciliation : to enlarge the, graces of his;fpirit,lovt,.raeeknefire,- ' 
 patience, thankf ulneffe; :^ to fill the confcience with /oy,. hope* 
 peace l to caule tiiefe to flow out of the belly of the foule , as 
 waters of life , unto eternall life : yea, not onely better hearers; 
 
 worihippers of Goi ^ but 5ipr^ jvife to rule,. more faithfull to o» 
 B^y, righteojisin^buying, felling' exemplary in .our Chriftimpra-. 
 ftiTe , harmelefle, upright^ rfoberjto purge us of our wrath.uiieha- 
 ritableneffe, unmercifulnefie,.unprofitablenefre, that the Lord le- ' ^^^°^ 
 
 (lis Sacramcntall, in the fpiritr of hini,.may become moreiivelyi; 
 powerfiill and fruitfiill in us, Oh ! prayi arid §iye.the Lordho re^ 
 till he have. br^d faith in thee tp.thefe ends.' ; ^rV -swl-^.^v. : -'■ ': 
 
 ' And to conclude, if the poore creatures .thus hold their Unioty ^ ?• 
 with Chrift, and thou by unbeleefe remaineft deftitute of him ' 
 know thefc dumbe Elements {hall one day rife up in judgement- 
 aganiftthee^ and condemn^^thee;, fortheyhavekept their union- 
 which is but fubor^inate andrbtying to abetter end.But thou haft' 
 rejected thy union fpirituall wir\Chrift, intheincrcafe of his^ 
 graces. Gh wrech ! In narurall things andin vicious things, thoU' 
 art ripe and quicke enough to appr^chend, yea more- than thou^ 
 oughteft.Nolooner doth the name ohhatwhich thou takeft plea- 
 
 ^^r" J' T ^J^Jfav^rne or Alehoufc m which thou haftofteti^dir.'. 
 gttilcd thy fdfe,come to mmd; no fooner the name of thy Fafmcv 
 
 whichj 
 
^3 ,OftheSHhfiafKem^ Par^.r^ 
 
 which aftkdy tbec fuch a Rent and Rcvenucoffer it fclfc to thees 
 no fooner doth the name of the harlot whom thou haft conforted 
 ' with; the glaiie in which thou canft reflc(ft thy ownefaceupon 
 thine'eyes, ftaiid before thee:; but ittftantly thou fceleft an unioa 
 withthafe lufts which thofe names and n9tions prelent to thee : 
 thy fpirit favours drunkenneflcjcovetoufnclfejuncleanenefre^and' . 
 pride: onely the Sacraments are offered tothine eye by the Lord, 
 m which Chrift is nominated, nay adually exhibited,and united: 
 and here the union is fo flrange a thing from thee, that any othet 
 bafe objcd wili fooner offer it fclfe alone without any othct oc- 
 cafion, than the. leaft appr'chenfion of Sacramentall Ghrift come 
 Into thy thoughts or afteftions, either to beleeVc in, love, /oy. 
 In, or much leflfe to be knit unto, and made one with: that all his 
 excellency and grace might be thine, and that fatneffe and fwefet- 
 neflc of his might be conveyed by faith into thy foule.How (halt 
 thou be able to anfwere this fenfuality and eftrangment of fpirit 
 from the Lord lefus? luftly may the curfc light upon thec,which 
 i Co' iff,x» y^^^pronounceth upon all fuch as love not the Lord lefus. Thus 
 * ^' ' * much for the forme ofa Sacrament be alfofpoken. 
 
 I proeeedc to the laft generall in the definition,which is the end 
 of a Sacrament. And that is double, either concerning us from 
 God, or God from us. Both (as I noted) are the fcope of a Sacra- 
 mcnt* The reafo.n whereof is, becaufe the Sacrament intends foil 
 as much, and neither more nor leilc, than the Covenant doth-s - 
 ( I meane the Covenant of grace) But the Covenant of grace is 
 rcciprocall % That God be our God, and wee bee his people,that 
 GodbeourGodal*fa{Sciertf,and wee walke uprightly before 
 him. Idoenotmeanebyreciprocalneffe, any equality in wor- 
 king : as if our obeying, or uprightneffe could worke God to be 
 ours, as his being^ours, workes us to be uptight. But that indifte- 
 rcntly the one as well as the other part and condition is inter- 
 changeably requifite on our parts,as well as the Lords. Asthen the 
 feale of the Covenant affures the one, fo muft it the other: it muft; 
 fecurj? the Lord of our upright walking, as well as us, of his be- 
 ing our God:both muft needs goe together. Yet I meane not that 
 the Sacraments doe equally feale up both: for Gods fealing grace 
 to us is ftrong, our fealing backe to him of duty, is weake : the 
 Sacrament is the Lords, and therefore principally aimes at our 
 good ; yet I fay God lookes for itthat the fame meffenger of his 
 un^aiigeablc love to us revived at the Sacrament, fhould carry 
 
 The4.isthe 
 end twofold, 
 primary ot 
 tccondacily. 
 
 Soth etfen 
 eiall. 
 
Chap:. J? Nature efSdCfAnteitfs^ 4^ 
 
 baeke to him our revived Covenant of upright walking. The 
 Lord fo conies to his oath and leale for our fecurity, that he looks 
 we alfo come to the oath of Covdnaht with him : he will not be 
 tied, and we be loofe. Firft then ofthe former of thefe two €i«ls, 
 Gods end concerning us. >?fr:v^; . -rr -o , n^;;;^ :m,;^;.:^^ 
 
 Touching which, let us conceive what God covenanteth, and what God 
 fo wee (hall fee what the Sacraments doe aflure. Touching this covenanicth? 
 point, of thebffer aiid (Sovcnatit of God, J have elfcwhcre large- 
 ly fpoken , therefore I doe here referre my Reader to that dif- > .« - 
 courfe, to fpare a labour. Onely thus much in a word ; when A^ ^ ^f' 
 dam had loft his integrity by difanulling the Covenant of crca- Z^^^^' 
 tion ; the Lord had it in his bofome, what he would doc with all 1/ •*/ * ^ 
 Wspofterity: if heehad quite ddlroyed themall,ithadbeene - *^^ 
 but juft : In this demurrc, grace caft the skole, and brought him^ 
 ( out of his meere good pleafure ) to purpofe to recover a Rem- 
 iiantout of their ruine. And as he meant this within himTelfe, fo 
 he thought it mecte, to expreflefo much to us , not by including 
 fome, and excluding others, but by a free unconditional! offer of 
 grace (in refpea of any thing in man ) to covenant with him to 
 be his God, and to become propitious and favorable againe unto 
 feim,asifheencver had beene offended. This covenant he efta- 
 bliihcs with us in the bloud of bis Sonnes fatisfaftion .• requiring 
 ofus^tobelecvethat tlicreby his Majefty is reconciled with u^ 
 and that therefore we be reconciled to him : This hec urges us to 
 belecvc nakedly, upon his bare word and covenant, and that 
 we fceke no ftarting holes : but fet too our fcale, that he mcanes 
 no leffc than his words import, for his Sonnes fake, that hec will ' 
 bee our God and forgive us. Now there is weight in the pro- 
 mife alone, iiifficient to overprize our infidelity s But^iich is 
 the bafcne^fe of fpirit in us, being difabled by our fall , that ' 
 neither can our feeblcncffc reach it, or remember and reprc- 
 fcnt it-to us in due fort : and much leffe our guilty , flavifli and 
 treacherous hearts (which mufe as theyufe, and thinke <§od 
 like themfelves,ito hate them whom they have hurt ) can bc- 
 Iceveit. 
 
 Here the Lord not content with the bare offer and Covenant 
 of gracein Chrift ; rather than hec would leave any (who is not 
 wilfully an enemy and hating reconciliation) unconvinced of his 
 unfcignednefTe of meaning to doe as hee fpeakes, condefccndsfb 
 low, as to ftoqpe toour weake, forgetful! and baft hearts ; and 
 
 E ^ there- 
 
50- ofthe S»hfi*nct Mill Part.i. 
 
 therefore comes ( as the author of the Hetrr»,s fpeakes Chapter 
 fti7,!.8v) to j<wne an oath to his Covenant, .That bytwo 
 HcW»7,i8.^/^i„^bfc4i;^^ impoffiblcfor Co4,.to lie. wee. might, 
 haveftrong confolationin our taking tefi^, uwwprfmt ofouri 
 confcience, Satan, or any enem.es Now what is the oath of 
 . .. GodintheGofpel? Surely no other fave his feales, 'hat «, his 
 ..^; ;.. Sac7aments( which Itaketobeenofmallcaufe why the Fa^^^^^ 
 de«ifedther;ameofaSacrament,that.s,anQath.yTh oaA OT 
 feale (call it as you will) muft be that uttermoft.fecurity which 
 , theLOTdcaaotwiUreachasforthmhisGofpel,totake away 
 ••'' ^owdiftnrilandnavery; ThatasamGngmenmtheg^eaceft^^^^ 
 
 • V ? trwerfies , a« oath is beyond all eKpeftation able *>decide the 
 ■t*"'''doHht i fo'inthis matter ofGods open andhearty meaning in iHs, 
 
 ^«MnMf the forfeqUeftion it, hee defiresthat his oadi m^ : 
 
 pft an^nd to our unbelUfe. The Lord ('%<>;*« w'rt.r«,c- 
 
 rence) taking a kinde of corporal oath in the ^''"If^^^lf^^, 
 
 thefeSacramentalt Elements ^•"'«<l»'^*f """1te^&om?he' 
 Sonneto witneffe ^ Aat a.^^y. ^ n^to^^^^^^ 
 one, a cleanfing, feeding, cheruhingquaiicyc»uic_ . 
 
 creamretowhom my word hath fo appointed *7^! ^. "^r 
 thing fliall feparate the quickmng, comforting, and retrefting 
 qlutieof my Scmnes faifadion {thatis, my love and grace ) 
 femtl»foulesofthem,whomI ha«or<kmedirur^;i fw«r| 
 
 aad vow, my Sonne is theirs,as truely as the bread they eatc, and ,, 
 
 TW«..., '^^"S^^il^tofriiW^t^.thbe^ 
 
 «{thm. end of Sacraments ; i. T"!^ Gla(&s» .^ Memor,^.?. P^^^ 
 
 and thaeof beft affurance ( if oath and fcalebe (iifficient ) ot the . 
 
 . r rt^j ,. »v.»irniilr in biddmeit to bee reconciled. 
 true meaning of God to theiome in oiauuis "i ^^ . 
 
 The lad ofthefe three isthechiefe, y«»ereisufeofthe tor- 
 ..Tobc , miwo. Of which feeing partly I have fpoken, and partly ftiall 
 jUB«., Se^ therefore here the leffe. Touching the firft.then ,;^thatSa- - 
 
 =^?las Glafctothefoule; Jfptt'n^/^hafe^tC 
 ofthe matter of Sacraments •. notmg that the Lord chufeth things 
 
 ofmoft ordinary familiarneffe, t?, '^=>P;'^\t I'^rftthtiven 
 
 nality of our minds. And in thel.ke refpea,the Lo d hath g. en 
 
 them.tothisend,*attheymishtbelook.ngglaffty 
 
 them each part ofthe face may bee cleerelyaifcerned fo mthis 
 
 mirror of tfce Sacrament (for that of P W « as P™P" to t^e^^^^^ 
 «ament as to the promife.a Or, j . «&,that w«h open face v. ee 
 
 tCoi;.}.»l<- 
 
behold the Lord) wee may fullier difcerne the \refy, letters of the 
 Covenant, which before leemcd dim. Sped:acIes(wefee)arcof ' 
 
 ' ufe to caufe a weake eye to fee clcarely , by multiplying and in- 
 largingthe'chara^a-erorobj'e^.' And the perfpeAive glaifcwill 
 ' fo extend the objed a farre off, that a man may perceive ( a two 
 or three miles diftant ) a little cottage under a darke wood fide 
 with all the proportion of it, not a doore, wall, or window of ic ^ 
 
 excepted. Even fo it is here.'the Sacranients are gla/Te^yyea per- 
 fpedives, which difcover to the dim eye of the foule, all that ful- 
 neffe of Chrift^, Which the onely promile could notcyea its as a pi- 
 (5hire at large , .fliewine the foule all the dimenfions of mercy in 
 Chrift, his length, depth, height and breadth, which is ( as Fatii 
 callsit) thefulheiTcofGod. Thatas the Prophet fpeakes of the: 
 writing which'Oaould be written in great letters, that hee that 
 runnes might reade it : fo here. For the 2.Memorialls of Ghrift,! %. utm@th\»; 
 {hall more fully handle afterward, when I {hew the duty of the Habak. t. ». 
 Communicants behaviour in the acfl of receiving. Here this mav 
 be fufficient, to fignifie, that as Monuments^ Marble Pillars with 
 -engraven charaifters , ferve to bring to . the memory, the lively 
 imprefTion of things fallen out br done time oat of mipdc •• fo the 
 Sacraments ferve to bee memorials to our fbi^etfuU mindes , to 
 make lively & frefti the memory and impreifion of the Lord |e- 
 fus crucified, together with the power of his cieatb andfatisfacji- 
 on : So that no injury of time, weakeneire ofmemoTy,or craft 
 of Satan , might ever be able to weare out the print offuch a di- 
 vine gift ancTfavourjas much worth as the falvation qi mankind,. 
 See at lar^e in the place quoted. .^-;^.-\^nu^r^')nrfi .-mi fbi;/ 
 
 But third ly,and chiefly. I adde^Tpr pledges and. fcalespfft^- ?lc<!ocs« 
 rity to the foule doubtfull about the meaning of the Co^v^nant, ui.tb " 
 The other two make way in the mindc for tbis ; but thisris'the laft 
 and finall end of Sacraments in Gods ordination.To adc^ a word 
 or twoto that I have faid of it ; th^ Lord by his Scales feekos the 
 mtcrnidft fecurity pfthe daggering foule, in his '!;rue and faithfiiU 
 meaning to fave and fuftaine ithere, during the kingdomc (rf* 
 grace.Thefcfeales he appoints fipquently to be offered and recd« 
 v€d ; that as the weake foule finds her felfe to ftand in ncede, {© 
 ihedrinking'atthefebroQkes, niight Hftupherhead. To m^kc lUfi^f^gjL ' 
 my meaning more p>laine ; we fee amonc men for fundry caufes, z*^^'*^ 
 it is meetc one lecure the other of hfs faitnfiilnefTe. If ^meii bcful^ 
 peftcd for reftoring what they^orrow i wee fee they are feine 
 
 B 2 t@ 
 
Y^ Ofthe^SuhfiAncedind Parhr; 
 
 to lay in a pledge with tbe l^nderto fecure him of his own. When 
 
 Gen 24.1 ? Ahraham fcnt his fervant upon a werghtie errand farre otf , hee 
 '** caufed his fervant to puthis hand under his thigh,and bound him 
 with oath to deale behind his backe,as if he were m. his prefencc : 
 So God doe and more, if thou faile of ought which hcs upon thy 
 truft and ftdeKty : Even fo doth the Lord abafe himfelfc to us in 
 Sacraments, feemes to yeeld to our infidelity, as if it were excu- 
 ■fable, and 'to make himfelfe obnoxious to us, who is free and 
 ■ bound to none : hee is content to cleere his fidelity by laying a 
 pledge in our lap, and by fecuririg us of his faithfiilneffc by oath, 
 thecndofallftrife. Nay, to fpcake more fully, the Lord in the 
 df&rin^ of thebargaine of his grace, doth much like to an honeft 
 man wdling to fell his inheritance. Finding out fuchahonefb 
 «lm|)in^i as gives him content , hee offers him the Land upon a 
 price, declares the goodneffe of it, tells him it is richly worth his 
 money .Having thus prefented the obj'cd to the free choife of the 
 Chapman: Lo, the Buyer moved by the finceritie of the Seller, 
 ^nd the goodneffe of tha penny-worth,confents to his price, and 
 Gontrafls with him for the land. They both are firmely agreed, 
 neither fufpedling other , their words fceme as deeds each to o- 
 ther.But in the upfhot the Buyer confidcrs, while the Seller and I 
 liv€,and there fhall be no queftion betweene us,alLis well % but if 
 the Seller dic,and leave me no fecurity for my owh,whatflvailes 
 -It me to pay mjj money ? Who khpwcs what may befall, befides 
 -Cither or our intentions in fo bad aworld as this? Hereupon 
 thefe ingenuous dealers treats fiirther, and the Seller taking great 
 content in the Buyer , tells him, I fee you are willing to deale 
 with mc,.tobeIcevemy honeflcptl^raifl, and I finde few fo true 
 
 -r.-.^W^.'. '^paying for their purchafea^i fteyoUa're : y6ur money J have 
 received i and therefore you fhall well fee I will not bee more 
 backward in fecurity, than you are in paymerjt »Gpeta the leat- 
 ifiedft counfell you <;an meet^ with;;, get him ta ^raw the Cove- 
 oaknts as-fiire and ftrong a,s can bey and Iboke whatfoever fhall be 
 idcmanded, I will makcgood, and I will/ettle the lan^ upon you 
 as ftrong as Law can devife to fettle it. ;^ , ' ^ 
 
 In like fort deals the Lord with a beleeving foi^e i Ifee. tlibn 
 
 iiafta^ooddefn'e to deale with mce for my grace and pardon 
 
 %\i-\^: *° ^^"^^^j. *^^^ ^^^ received my teporc , ^beleeved my promife, 
 
 for the fkithfulneffe'f^ke: which thou perceiveft to bee in mee, 
 
 liowbcit I fee many doubts rife up in thy minde to unfcttle t^ee ^ 
 
Chap^j^ itatureofaSacramenU 5^ 
 
 I fee thy fcnfuallty is great, thy heart wavering for time to 
 come ; I am abfent from thine eye, and Satan buzzeth feares in- 
 to thee of my unfaithfulnefle : 1 have therefore refolved to af- 
 furc thee (to the uttermoft) of my fimplicitie, and have added to 
 my Covenant a further ratification of my Sacraments. I here 
 give thee a pledge , an oath, a feale, I chufe the Symbols ofthc 
 flefh,water,andbloud, of my crucified Sonne, the very inftm- 
 ments by which hee wrought fatisfaftion for thee ; as verily as 
 this Sacrament offers theethcfe united Elements, which bee as a 
 marke and print of the very nailes and wounds that pierced and 
 flew him, and wrought my angry foule to bee appeafed : fo veri- 
 ly , doc I in particular tender them to thee , and make them - 
 thine, fo that if thou bee fruftrate, I am content to ceafe to 
 bee faithfull , and (hatl become a Her : Behold therefore in my 
 Sacrament, all my Sonne, and theutmoftfecurity wbichi am 
 able (externally ) to give thee, and to make him thine as fure- 
 lyasmy Gofpel can make him. Thus, I fay, doth the Lord, 
 and joyncs the Spirit of his Sonne, (called his fealing Spirit ) 
 CO the Spirit of promife before given : That the one with the 
 other, the feale with the Covenant, ' might bee above the Cove- 
 nant alone, and (o leave the poore foule in peace and fecurity, as 
 concerning his faithfull Covenant to fave and fuftaine the foule 
 in all her fearc and doubtfulnefle, and to take refuge with ftrong 
 confolation. 
 
 And let the ufe hereof in Gods feare bee as weightie with u* as yfg f ^ 
 the point it fclfe is : Firft toteachustomourne, toconfiderhow * ' 
 lamentably this end of Sacraments ("on Gods part) is unknowne, 
 untaught, defpifed in the Church of Chrift after threefcore yeares 
 reftoring of the Gofpel, and upward ; and all by the iinne of wo- 
 fuU and wicked men, who have by their floth deprived Gods 
 people of fo great a lewell, as the miniftry and ufe otSacraments. 
 Where is there one Congregation of many to whom this myftery 
 of Chrift Sacramentall is revealed in the kinde? How hidden and 
 darke is this Doflrine to the moft ? And where it hath founded, 
 how ftrange is the found thereof,evcn as of many waters ? 1 may 
 (ay, the one halfe of Chrift m his cfficacie and power , either by 
 Covenant or Scale, is kept fromthebody of the people by the 
 carclefne fle of Teachers . 
 
 Secondly , to exhort all that care to receive the Sacrament to ^fi 2. 
 anypurpofc, not to reft themfelves fatisf^d in knowing what 
 
 E 3 I 
 
54: OftheSf^^fi^f^^^ ■ Partri3 
 
 I have fpokenitill they know the truth as it is in lefiw Sacramen- 
 
 E h 4 a I. ^^^^ • ^^^^ ^^^y ^"^^ ^"^ ^*^^^^ ^^^^ ^"^ ^^ Sacraments to be fulfil- 
 ^ ' " * ledinandtotheirownefoulesinthefealingand fecuring power 
 John 4 I o. thereof. Oh / Didft thou know the gift ©f God in a Sacrament, 
 how the Lord hath hung it.to his Covenant, as a feale of utter- 
 moft affurance of Chrift thy peace and welfare , how wouldeft . 
 thou both addrefl'e thy felfe to it , and fet thy feale of faith to it ? 
 As concurring with Gods end> and receiving fiill fecurity to thy 
 doubtfulLfoule of Gods being thy God, reconciled and alfuffici- 
 H;b.6.i45i J, ent ? Oh 1 looke to it as thy life IShall an oath amongmen de- 
 1^. cide all, and fliall God ftake pledges, fweare, feale up^^his Cove^ 
 
 nant with his owne hand ; and fhalt thou dare to remaine ( not- 
 withftanding) at as dead a point as if hee had never wethis fingai' 
 to give thee contentment ? Oh 1 how .(halt thou endure that 
 J lohn^io, wrath of his,, which fliall burne forth againft all that give him 
 the lie , holding their owne againft him and his Oathj and re- 
 ceiving his Word as a vaine thing ? Doubtleffe if his wrath fhall 
 Dau.s.p.19. fmoakeagainfl: that foule which having heard his law and Ter- 
 rors,; {liall cry peace to it felfej, andlay,,Non€ofthefe plagues 
 Ihall befall me . Whatwrath fball breake forth againft him that 
 hearin*^ the Lords Oath, and beholding his hand and feale to his 
 Covenant, Ihall treade it under feets, and addedrunkenneffa 
 to thirft by unbeleefe , in ftead of adding affurance to faith , a 
 feale to a Covenant. Let us teach our felves by the pratflife of 
 men. If a man having received the uttermoft witnefle andfe- 
 carity which the Law of the Land can give him , applies it in 
 fpeci'ail to the fecuring of his heart, and refts in full perfwafion 
 that his money is not loft , his purchafe is good,. what fhalt thou 
 doe towards the Lords fecurity ? For tell me I pray the£,where- 
 in refts the fecurity of a Purchafer ? Is it not in the fpirit of the 
 law of the Land P.Doth he not tell himfelfe. This is thine ; the 
 ftrength of the Law of the Land is thine., thou art on fure ground, 
 the Law muft be no Law,ere the.right be no right. , Sleepe there- 
 fore fecurely, enjoy thine owne, feare nothing .• Such a Law 
 there is , by vertue of which , ( the generall equity and provifi- 
 on of the Law, and the fecurity of every man j tliou maift buy 
 and fell upon it, that thine is thine owne. 
 Co^j fecurity And is not there a greater and ftronger fpirit to fecure thee ia 
 hcL the matter of thy falvation, offered in the Sacrament ? Ls there 
 
 not here the Spirit and feale of the Lord lefus to fecure thee?. Will 
 
 not 
 
not this Spirit deliver thee into as firme a Tenor and PofTeffioii 
 of Chrift thy pardon and life, asthe^otherofapeece of land? 
 Shall a clod of a field , and the ringle of a doore , the feazin and 
 delivery of a houfe and land thereby, leave thee better fatisfied 
 for the tcmporall right , than the Spirit of the Death and Reisr- 
 re(5lionofthe Lord lefus, for thy fpirituall? Looke tothyfelfe 
 and beware. Weakencffe of unbeleefethe Lord will pardon : 
 But if thou defpife his merciful! releefe of this weakenefle , and 
 mrne it to wilfulneffc , beware leail thy wilfull falling proove 
 not a falling ficknefle, and thy weakeneffe become not fuch a 
 ' difeafe in thee , as the Lord will have no regard to cure thee of, 
 but leave thee to thy contempt , to thine heart of infidelity, that 
 cannot bele eve.- Rather bee exhorted to feeke the Lord in his 
 gracious way of aflurance , bewayle thy impotcncy, and fay. 
 Oh I Lord, except thou addc thy Spirit to thy Seale, as well as 
 thy Seale to the Covenant ; my curfed ipirit is as prone to breake 
 all bands in funder as any mans. With thee Lord weake mcanes 
 of belceving , (hall bee ftrong , without thee the ftrongeft are 
 weake; how much more then canft thou make the ftrongeft to 
 become ftrong ? I deny my felfe, I iet my Boate upon thy flreame 
 to be carried by thee J Lord fanftifie thy Sacraments, to become 
 unto my foule the utmoft afTurances of thy Grace, and carry nr>ee 
 fo into this aflurance, .as that being rid of my feares, I may e- 
 verblefTe thee for the fruite of thy Sacraments. Thus much for 
 thefirftend. 
 
 Touching the fecond ( to addea little to that I fayd formerly) Secondary 
 I call this an occafionall or fubordinate end of the Sacrament ; Ei?'^' 
 viz. That wee might renew our Covenant with God. Wonder Oo/ofouc 
 not that the ends of the fame Ordinance difter in weight ; for as covenant. 
 in Sacramentall graces, faith and love, wee fay all are eflentiall to 
 a good receiver; yet not equally neceHary to the ad of receiving : 
 fohere, both thefe ends are intended ; more orlefle, although 
 Gods fealing of Covenant to us, bee chiefe. Briefely then ; the 
 lord expeds that the foule being made partaker of his Chrift, in 
 the feaft of the hills, as Sfay 25 . I meane with the fat things and 
 refined wines of his Supper ; and feeling his love fealed to her Efay z^>iz> 
 there, in reconciliation, and renewed holineffe, doe occafion her 
 felfe thereby , even while the benefit is frefti , to revive her 
 love, and realTure the Lord of her fuller purpofe of heart to 
 SM*^? ^? !^! ^^'^ ho^ ? Surely in better living by faith, better 
 
y^ OftheSuhftanccdnd Part.r^ 
 
 affe^Ions.zeale, fruitfiilneflc, courage; better mortification of 
 Aas II. 1?. lufts and deniall of felfe; better and clofer watching of the 
 heartland walking with him in uprighcnefle^as our God alfuffici- 
 Pfal.130.4. ent ? For why? It there be mercy with him that hee may be fea- 
 red , much more is there renewed mercy with him that hee raay 
 be doubly and renewedly feared ? And how can we (without hy- 
 pocrifie) long for the Sacrament ere it come, upon pretence, that 
 our fpirituall darke, dead hearts will be revived, and our appal- 
 lings in grace,cured and new (Irength added : and yet having our 
 turne ferved,leave God to himfelfe, to goe feeke the fruit of our 
 being fatisfied, with the pleafures , apples , and flagons of his 
 Houfe ? How doe many complaine betweene whiles of their 
 I Chron.4.9. damping, coldnefte,and defertion? what ihould then fuch do, but 
 ludgi. 8. with that holy Ube<. or Othniel, vow andprofefleto the Lord, 
 that if he will make the Sacrament a day of feafting and joy, and 
 fend us from him well raifed up;then will wee be the Lords, and 
 not fuffer his oath and Sacrament of fealing, to pafTe away from 
 nSi without a reft ipulation, and reciprocation of double aftcdion,. 
 duty and thankes. But returne him the ftrength of his coft, in his 
 }Te u ^^^"^ fervice. The ufe hereof is, firft, to taxe the moft for their 
 
 extreame bafe requitall of ^od for the grace they pretend to 
 reape, at, and by the Sacra ment.Surely,either they deceive them- 
 felveswith a {haddow for fubftance, or theyfaile Gqd marve- 
 loufly in this end of his. lither they make no vowes at the Sacra- 
 ment, or breakethemas faft. Oh I the formality of moft Profef- 
 fors in their receiving I asappearcs by this, that in ftead of ma- 
 king this Ordinance, an hint and oppoitunity to provoke thcm- 
 felves to a clofer and narrower furvey of their hearts and wayes t. 
 Lo,they turne this grace into commons, and into a b are frequen- 
 cy of oft and monethly receiving ( which I doe not diflike in ir 
 felfe ) but alas I grow to an habited falling ficknefTe and nunibe 
 Palfie of praaire,and walking upri-htly moTooner hath the raine 
 fallen upon their rocky and ftoney fpirits , but the next puflfe of 
 wind hath dryed it uprand fo they live in a moft mortalland wo- 
 full contempt of the end of Sacraments ; whereas they are orday- 
 ned for the fpeciall advancing of the foule to God, and the fur- 
 thering of the bent and ftreame of the converfation to him *. Lo,.. 
 they are never more dead-hearted, dull, fecure, fapleffe, than af- 
 ter their Receivings. Oh wofull I Surely beware leaft yee bee of 
 that fort of whom loi^ fpeakes , That they (hall never en/oy the 
 
 fiouds- 
 
C H A p ". 2 • Nature of a ^Acrament. 57 
 
 fiouds of honey and butter : never come to that welfare and en- lob io. ij, 
 creafe of God which he beftowcs upon his careful! fervants, who 
 keepc touch with him, and come to him, as well for Gods glory 
 as their owne good. Except thou keepe thofe things clofc toge- 
 ther which God hath united : his Scale to thee for comfort, and 
 thy oath and vow to him for better fervice , thy Sacraments are 
 liker to prove thy bane than thy gaine. 
 
 Secondly, let it be fpeciall exhortation to all Gods people to Vfi iZ 
 unite both thefe ends in one, as they defire comfort from either, 
 lec no Sacrament pafle thee (by thy good will ) but the fad it- 
 membrance ofthydead, barren, and formall Religion may fo 
 fting thee , that with all thy might and endeavour thou drive to 
 obtaine of the Lord a more lively, refolved and bent heart to re- 
 turne to thy Chriftian courfe with clofenefle, and keeping of 
 Covenant. Borrow from the prefent experience of mercy in the - 
 Sacrament, and hearty purpofe tolhakeoff the ufuall enchant- 
 ments of Satan^and the errour of the wicked, which have pluckt z Pct; 3. ulr; 
 thee from thy ftedfaftnefle formerly : befcech the Lord to ratifie 
 thy covenant which thou haft fo oft broken ; and pray him, that 
 by this (if by any occafion ) thine heart may-be pull a up to Da- pfal.i itf.s-o. 
 vids praftife , who finding himfelfe in a fad time , delivered 
 from the anguifh of his fpirit , refolved to pay his vowes for 
 it, in the midft of Gods Houfe, and fayd , vhatr Jl^all I give to 
 the Lord ? If hee could take up the Cupof falvation and praife 
 the Lord : how much more jfhouldeft: thou take the Cup of fal^ 
 vation which the Lord purpofely puts into thine hand? Yea, thou 
 fhouldftfay. Oh Lord my portio»y J have determined to keepe thy VlzX.W^.^T* 
 Law ? Tea , and J have fworne , and ( by thy flreninh ) I rptll 
 keepe my oath, even to obey thy Commandements, Surely if men 
 can breake into fo many vowes and promifes by occafion of a 
 fickneffe, or ftreight, that if God fet them at large , they will 
 jfo, and fo requite him (which yet proove broken vowes for the 
 moft part ) then what vowes fhould received , fcaled mercies 
 produce from us ( except wee bee bafe hirelings and hypocrites } 
 where the Lord himfelfe is before hand with us, in the grace 
 of the Sacrament ?• yea , while the fmoke yetgoethup, how 
 fhould weafcend in it as (Manoahs Angell ) to heaven ? Sure- imjo^ij;!©.. 
 ly thofe Papifts who abufe Gods Sacraments to curfed ends, as ^' 
 to combine thcmfelves in hcllifh plots and cruelties, and to 
 adjure each other to fecrecy (.'which is as farre from, the e^'^d 
 
 of 
 
requilitc. 
 
 ¥f "i of. the fMke Exempt or Par f . 1 2 
 
 ofa Sacrament, as if one borrowing his neighbours horfe to fetch 
 his rent, fliould abufe him to take a purfs) yet even their wicked- 
 neffc {hall not bee much worfe than theirs, who vow better obe- 
 dience, and take the Sacrament upon it , and fliall yet forfeit fo 
 folemne a band, and returns to their vomit. 
 
 Chap. 1 1 II. 
 
 'Of SacrmcfiuU AEls, and the ufe thereof-, and of the ceUfr4l. 
 tion mdfokmnity of the Sacraments, 
 
 W\ Avlngfpoken enough ofa Sacrament,as touching 
 ' " tlie confl-itution therof; it remaines that we finifh 
 the Description by adding fomewhat touching 
 the afluall celebration of Sacraments. For it is 
 impoflible that the excellency of their nature, o£ 
 _ which wee have treated,{hould reach to us with* 
 out a communication and imparting them to us. The Lordhim- 
 fclfe who ordayned Sacraments, is the holder out of them alfo to 
 the foule.Now feeing the Sacraments containe, partly thmgs fpi- 
 rituall, partly carnall ; the former whereofavc to bee carried and 
 conveyed by the mediation of the latter ; itfoUoweth, that the 
 externall Elements mufl: be conveyed, by cxternall and fcnfible a« 
 sents tofenfibleobjeds, by fenfible Rites and adminiftrations. 
 The Lord himfelfe the ^gent, is a Spirit, and treateth not with 
 us immediately, either by word orprefence. Needes muft hee 
 therefore fet forth a deputed Inftrument to bee for him, and that 
 is his Minider. Againe , the foules of the faithful! are invifible, 
 therefore cannot immediately bee touched ; therefore their bodi- 
 ly and perfonall prefence is required : that , fo the conveyer, and 
 thev to whom the things are conveyed; may meete and content 
 toother. And. as formerly I fayd , that the things oftered by 
 God to the Church are fpirituall, under outward Elements; lo 
 the offering thereof to the Communicants is fpn-ituall, and by 
 the Spirit of Chrift ; yet this fpirituall offering is made by out- 
 ward Aifls and Adminiftrations, which I call holy Rites, ap- 
 pointed by God himfelfe, andpafTingbetweenetheMinifterand 
 people, that fo the gift alfo offered, may therein paffe and bee 
 conveyed. Firft theialittleofthePerfons^andriienoftheAfts, 
 — ' ~ — ~"'~ " " .Jrequuitc 
 
CHAt!^4» ^€chlyattonefSarments, jjj 
 
 requifite to celebration of Sacranicnts,that the Lord and the foijle j retfoM 
 may mcete each other. which are 
 
 TheFerfonsarctwo (we fee )theMinifle»and people. The '^* „ , 
 Miniftcr then is fiich a lacred pcrion as is lawrully from God by ^ M>«>«??f 
 men, appointed as a Sequefterbetvveene God and the Congre- 
 gation ; ferving to this end to bee betvveenc God and the people, 
 for the conveying mntnally of good things betweene each others 
 and by name, the good things of Chrift Sacramental!. In whom 
 wee muft confider both his caihng, and perfon he fuftaincs. Tou- 
 ching his calling , hee ought to bee a man truely feparated from j^ ^hotn; 
 men , and his life, to God and holy ufe : hee muft bee called by i Calhng. 
 Cod, as was ^<*?ri7;7, and lawfully warranted by men, as the vol- Heb.5.4. 
 ces of God to the Congregation, that hee \s meete for fuch ufe. 
 He mufl be of competent underftanding, and skill in all the my^ ^P"* 3-*>4* 
 fteries of Chrift and godlineffe. Hee muft bee of competent gifts 
 to teach, utter, and exprefle the fame to the people : ^ o^ how j -j-j^^^ ^^ 
 fhall he exhibite thofe Seales as from God, which he neither un* • " ' ' 
 derftands in the ground thereof, to wit, the Covenant of grace^ 
 !3or yet the Dodlrine and nature of the Seales hee offers? How": 
 fearefuU a derogation is it to the Sacrament, ( in which all things 
 Should be Symbolicall) when he that is in Gods ftead to the peo- 
 ple , fliall neither know the nature of the Covenant, to bee able 
 to preach it , nor of a Scale, cither to teach or deliver it ? What 
 a confufion is it for the MinifterfounquaHfied, to occupy the 
 roome of God himfelfe ? As. if the Lord lealed a Covenant to his 
 people , and a feale which hee knew not the meaning.of. The 
 like 1 may fay of the life of the Minifter. Seeing the Lord is ho- i Tim.5 .j, 
 ly, and. offers holy things , andfUchanhighPrieft, it behooves ^«b,7,i^^^^ 
 us to have as is holy, blameleffe, and feparate from finnes •. How . "f "^ 
 Receffary is it thatthe Minifter bee alfo in this fy mbolicall f That •" ' 
 by the grace of his perfon ths Lord may feeme to draw his people 
 to an holy carriage in the Sacraent,-faying,-ff^ jf holy that beare the Efay js x x,. ; 
 vej^tls of the Lord, What a Trumpet of prophanenefle is it to the 
 people,andameanetoabhorre the Sacrifices of the Lord, when 
 even that facred perfon which offers theholy things of God, \% 
 himfelfe prophane ? What an opinion might it breede in ths igr Hag.z.i2; 
 norant ( feeing fuch a fight ) that God is like themfelves, in put- 
 ting no difference bet^vcenc the holy and profaned :B'^t if our p|?j- 
 duty and worke be done any way, icr skills not how ? as if all ^' ' ■* 
 "W erf. alike in <30 ds account,. 
 " ■ ^ " " ' . The: 
 
^o OftJjefuhlikeexercifeyOr ParM# ' 
 
 The fecond thing in the Minifter thus duly called , is the Pcr- 
 i perron. £-Qj^ i^gg fuftaines . That is laid downc in the old and new Tefta- 
 ment clear ely. In the old, when the Lord bounded CMofes and 
 F ^od *^i?' ^^^0^^ office, he faith, that Auron (hould be, or ferve for all ufes 
 i'cor!*! . ao- hetweene God and the people in point of worfliip and fpirituall 
 refpcfls. And Panl, z Cor, 5. 20. faith, We are Emba(jadors for 
 GoafOi ifhy Hi Goddftd Chrifl befoughtyou, &c. Note then, there is 
 a double relation in the Minifter, as in all, fo efpccially in Sacra- 
 xnentals : one whereby he conveyes to the people from God his 
 gifts and graces, and Ordinances. Another, whereby he returnes 
 from the people of God,prailes,duties,and acknowledgements. 
 VCe f ^^^ "^^ whereof to the Minifter is , that he tremble to take uj>» 
 
 ' ' * on him fuch a Perfon and fervice, except well and truely warran- 
 
 ted thereto by calling from God and the Church, as one well 
 •^1,6.11. qualified. If the eye bee darkly vchichJhoHldbeetheiiqkofthebody, 
 how qreM ii that darkeneffe ? If to diftionour the Prorcffion of God 
 I Sam.*.r z. bee fo horrible, what is it ( as Hophfti and Phinees did ) to ma >c 
 loathfome the very facrificcs themfelves by a notorious debau- 
 chedneflcofmanners and life? Will not God loath fuch agents 
 lob 4a 8. for him , whofe pure Angels are unclcane in his fight •' Oh ! yee 
 profane idols , Epicures, malicious and hereticall, avant from the 
 prefence of this holy G od of Sacraments ; pollute not ( for fo yee 
 doe as far as in you lyeth)the Sacramentalneffe and fymbolicalnes 
 of the things of God by your unfutablencflc.If Heathen Poets cry 
 out againft ye,and bid ye get ye a far oft'; what {hall the Lord doe, 
 who will bee faniflified in all that come neerc him ? Remember 
 Levit lo. ?. ^^^^ and Abihft \ But a queftion is,whar. fliall we doc in cafe of 
 Chuef^i'on, fuch an unavoydable Minifter ? Is not the Sacrament a nullity, fo 
 . * adminiftred? and is ir not a thing unlawfuU fo to communicate? I 
 A»fy^» anfwer. That it were a thing much to bee defired for our greater 
 joy and comfort, that hee vvho deales betwixt God and them in 
 this kinde were a man without blemifh and offence, meete 
 and apt ; Howbeitif ( all courfes being ufed ) it is unavoyd- 
 able , but we muft fall upon others , I aftirme, though the Or- 
 dinance bee hereby much eclipfed in her beauty , (which the 
 grace of the receiver ought to fupply ) yet it is not thereby difa- 
 nulled. The pollutions of Miniftry and Baptifme .difanull not the 
 Sacrament : The grace of our Lord lefus not being pinned to the 
 fleevc of an unworthy man i no more than a Sacraments confecra- 
 tionrcfts upon the prefent intention of the Prieft ( whofc minde 
 
 may 
 
Ch A- 5^4? CekhratimBfS^rammsl ^ -^i 
 
 may then intend fomc other things, )but the grace and truth ;of the , . .^ 
 ordaincr. ^ -,,^.5;, 'k^^ .ri-V^^- 
 
 I f any objedlj the Minifters p'erfon is as cflentiall to the Sacta- OhjeHionl 
 mcnt, as either the fignes or the word&of inftitution.- now.if they 
 be wanting , the Sacrament is deftroyed > 1 anfwer,'The inftan^c Jnfeper, 
 holds not : For in thefejas there is more immediateneffe of being, 
 ( matter and forme being more efTentiall than the inftrunfient : ) 
 So alio, the error is generally cnreable ; it being as eafie to ap- / 
 
 point tri.e Elements, as well as counterfeit ; and to utter the true 
 words of inftitu;ion as well as falfe. ■ But not fo in the Mfniftqr. It r :■ : 
 being {imply a thing impoffible,fo to^rderitinany Church, 
 that all Minifters ihould be teaching and inoffencive. And bee it 
 admitteci', ttjat fuch error growes, by the wilfull finne of fudi as 
 ihight.avoid-ityyetit is unreafonablefthe body of the Church fuf- 
 * faring rather' fucKan error with-gr iefe y thencaufing it by their • -^ ' 
 aft) to cafi: fuch anafperfion upon the Sacrament, for the fin of 
 %h men,as. it is notin our power to reforme. In fuch a cafe wee 
 ■ arc bbarid t;obehold fuch a Minifter as in the place of him whom - ^ ' 
 the Church, Of il^C might) intends to be qualified : and to looke 
 up above hin> xo God , to preferve the honour and fruit of the 
 Sacrament, pure and inviolable. If further it bcxabjefted j How 
 can that which is unclcane, affoord. cleanncffe to others ? I an- 
 fwcr,Its too great an afcribing to,any lyliniftier to fet him in Cods 
 ropme,or in thrifts, to ^conveigK (^eannefife to the fpule^ it is the *^^ 
 lord ( not a man ) who w^lkes. iri the midds of his people , to 
 deanfe them : and our Sayiour prayes, -. San^ifie themin thy truth, [er'? i ? ~^ ' 
 thyWord is. truth. Hee f^itlj not, Sanftifie them in the Minifter. lohn i/.f/; ' 
 Rather I would a,lludG thu?^%?. a woodden pipe may affqord moft 
 'p'nre watcr^ running throHgli'it : fp airo tlieXor d can and may af. 
 foord to his people the pureneflfe of Chriftjand good of the Sacra- 
 ment, through a woodden,as agoldenpipe. If laftly it be deman- 
 ded. But what ifhecannpt-tcac^t^eDoarineof the Covenant ? 
 Is It notthen unlaw full lor hjm to receive the Series from himM 
 anfwer, Tt is not law full for us to "offer, them i But k is not oar 
 duty to rejeft the Sacrament for his caufe. R ather feeke inftruai- 
 on where it is to be had, and then come and receive : communi- 
 cate not with his fin, nor be led by ^hc bUndc^.leaft both fallkto 
 
 thedltch. ,."■ :1-"^V r ;;'.,; ri^^.'i. -\rr.! 
 
 ^J^wtouehingtheMiniftersaasinieftfeSrc^^ 
 m them the Lord offers his f hrift with all his good things to his the Minifiw! 
 
 Chnrch 
 
^ . CliEifch,' TheLor-d fefiti baptized- with the he!y Ghofl andvith 
 
 fire, then when John baptized with Water, C^'fatth. 3. Ii. Ai?d 
 .thisbeldoth'wWIe the Minirter cleaves to the words of inftitu- 
 vC!Oh= as ©orf hkth -prefer ibed'. For when the Minifter corrupts the 
 .-.^-j^i^^. -foftie, ^h'^ Saei'amerrt is febff tipted J • ^f he deface the wo-ds of in- 
 j ftitucion by any other ofhis o wne , the Sacrament begins to bee 
 this not the Lords. AdditiDn to the words of inftitution defiles, 
 batdetradtiohfromthei words of ihftitiition deftroyesthe Sacra- 
 ^mefltv ^^'-_o:;^■'^^, ^^-- '■•■■;=;■'•*■'.'■' '. ' ' • ■ ^ ■', 
 
 sfTeu 'I^'aciihg' the -^jlmlfttrto beware oF^ny boldncfle in this kinde 5 
 
 leaftw'iththePapiftsheTpoylc the Ordinance of a Sacrament, 
 : And as concerning the dfts themfclves , now this , th^t by them 
 the Lord conveyes to his^ people, lefus Chrift, and all his benefits: 
 'Its he who by thofe afty doth impart thegrace of the Sacrramenr, 
 Thcjl are. ^g ^^^ Miniftcrs'impart the'Efement«. And thofe a^s are. i . to 
 * teach the people the true nature and ufe of the Sacrament, s. To 
 
 ^* feparate the Elements from common ufe, to divine. 5 . to qua- 
 3* lifie them by his fprinkling of the one,and breaking and powf ing 
 ^©ut the other;; -^^hith is the accommodation of them. 4. To fan- 
 4* 'difie theiti bv the Wotd and Prayer, to become the channels and 
 -^ cxhibitCTs ot that which they refemble. 5- To apply them duly 
 * to the parties who arc the diie obje(R;s thereof,and that in fpecialL 
 ^ -6/Tdpray forHeflingsupontheadminiftrationpf them. 7. To 
 ' '&fc t^ rtiouth oCf he people to"66d, as he liath becnc the deputed 
 7, inftriiment of God to convey to the people his grace ; even fo, to 
 returne the peoples unfeigned thanks to him againc for his faith- 
 fiiihefle. Now touching particulars, the next two Chapters will 
 bcttet declare them in each Sacrament. Here lonclyfpcake ge- 
 . tierally of Sacramental! Agents.' " ' 
 
 W* The ufe is , That the Minifter looke carefiilly to himfclfe, not 
 
 bnely to the pureneffc of his fpirit, but even ofhis outward man 
 alib.Not to intermedddle with fuch facred things with prophanc 
 niouth,hands,merabcrs ; not to approach to the Lord with light, 
 vaine," irreverend behaviour ; but f oleHine,arid holy . fuch as well 
 becomes the holineffe of the things conveyed, and the purencfle 
 ofGbdwhofe deputy hee is. Much lefTe to adventure with a 
 mouth defiled withoathes, railings, contention, ribaldrie, with 
 hands defiled with unclcane covetous a(^s : w^ith a body and 
 mcmbers,j»uilty of incontinent, intemperate lufts, ofdrunken- 
 neffc, lacmoufncflc, ill compsnionfliip, or the like Xcandals, 
 . : ' ' to 
 
Chap.4» CekbrAthn ofSacramims, 63 
 
 10 approach the prefence of God and bis people. Let holy out- 
 ward ads be celebrated with, fiitablenc fie of ©iitward mem*- 
 bers. for certaine it is, asthe^hojiourisigreat which thctLor4 
 puts upon hiis mipifiers in this kinder to feaic the grace, oihii 
 Covenant by his Sacrament to the people ; fo the facriledge of 
 unholy and audacious dealers with thefe Ordinances, is doubly 
 dangerous. If the people in their profane and uwworthy, re- 
 ceivings bee damnable, how much more the Minifter,, who 
 defiles not himfelfe ondy irili? corrupV^receTvingT but the 
 Lbrd himfelfe (as farre as hee'can) by profane adminiftra« 
 tion. '-'■:-'■■"';' 
 
 The fccond pcrfon is the. Congregation * who alfo are bound 
 to anfwerable afls in accepting and emUacingiihe oifec^^ilCJ^ 
 irithcMihiftei^; Of which alfo in^eciallw^/fhall-tre&'i^lS. 
 two nextChaptcrs:thcre it fhall befujficient tcp%rjifieitliata«.ali 
 arts Sacramentallareas eiTentiaUtQ Sa^ran^ftts, as the miracles 
 thcmfelves; fo, the.w^i^t;,pf, S^rmem^n rmmvivig^ difaninils 
 
 aMt&toc;their^artstQ^ad^ herein. 't^^^ legacies,' t4^ 
 
 them ihey belong : They are therefore with all holy prepare* 
 tion of themfelves, and theirs, by prayer, toj offer themfelves 
 tothe Lord m the Congregwwiprftoin^ 
 
 b^ies witK fiTch coxxiely, cliafte,,reypi0.nd «id:hdy thou«^^ " ^ 
 afte^ions,and behaviour,a^may tJ?(lifie;therti;tOfbd niecee ^fts 
 of luch anions, before, in, and after the aaions, ^cmeanine 
 themfelves, foas they may fandifie the Lordthaehyj and not 
 pollute hisnamc, whodravveth fp neere ^hem'in thefe myftc- 
 ries; yetthisladde,asinthe^f6rn?er3pthirfkhfiugh filch carri- 
 age is that which the Lord coRimands. a[nd will fcvcrely be te^ 
 venged of the contrary, yet, if throuoh the finnic of man, and de- 
 cay of Gods Order, fuch ihall b^ admitted as doe contradid thfe - 
 rulc^ that we doe not thinke thi,; eye^ibi^ and.defedt to diianull 1 
 the Sacrament But with rnourning.aiid heavie, hearts, -both 
 tor the finne and facriledge bf fuch receivers, and givers «f the 
 Sacraments to lookc up above both^ and with fb much the " 
 moreferious preparing and fanftifying of our fdves to come ' 
 K w f^ r l^^r'u^ that the prophaneGeofthevile ihaU not 
 h nder the faith of the well prepared : fit^i^ncewecome into the^^ / aj ' 
 prcienceof that t.od of piercing eyes,whQ can pierce between^ "* 
 Efee-joynts and marrow, .andbo^h behQidths hwnbkncfle of ^h^^ll, 
 
^4 ^-^^ Defcriptm mdufc ofBaptifmel • ■ Parf.'rr 
 
 belcevingfoulesj.torcwardthem, and difcerne the impadencic 
 ofthe.contrary,toaocurre chem; and yet not thereby to prejudice 
 the comfort and hope of them that are trticly prepared , and ab- 
 horrctocOineinthcirfinne^.Andof this Chapter alfo thus much: 
 which I have divided from the former ( though concerning the 
 iamedefcription)becaurc Xfaw that Chapter to grow fomewhat 
 larger itheii^e reft. jrUiii-inorl '^'--^ •- '.-. 
 
 •r-.A . 5idr:- ■'!£':» 
 
 rnr-L.> --li ''■■ -.-^ ■-' - '■ 
 
 . • ,:,,.'^,:^ ._, -■ . . -Chap.. V. .?!./, J.:; ; .. 
 ] of SaptlfhS' th€t>efcnption of it opened^ and the 
 
 hn^:o'l y^^oXho'X^i Hf^^herepf annexed^ 
 
 lAtingtihus treated 6fa Sacrament in gencrall, we come 
 
 tothe particular Sacraments of the Gofpel, andfirft of 
 
 g Baptifme. For although our chiefc fcope be the Supper, 
 
 yet bccaufe the other is much unknownc, and therefore 
 negleftcd ; we will take it (in our way) to fome confideration 
 
 TFiree ihmgj Fiifl,byikcwing What due performance is required to it. Second- 
 
 on It, ly^ what the grace of it is. Thirdly, what the ufe of the Dbarincj 
 
 and all thefe^n one Defcription, whofe parts ftiaill be examined! 
 
 What it is. .Baptifme then is the.firft Sacrament of the Gofpel, confiftini 
 of Water, which is Sacramcntally Chrift j or whereinby water 
 ducly applyed : not oncly the prefented partie is made a member 
 oftbcvifiblc Church- but alfb, fealed up-to an invifible union 
 withChrill, and thereby interefledin all thofe benefits of his, 
 ;which concernc the being of regeneration. 
 
 The firft Uy calling it the firft Sacrament, I point at the precedencic and 
 
 branch. order of Baptifme. The which alt thofe names of Baptirme,both 
 in Scripture, and elfe where doe approovc. It is the k^dc of the 
 Church, as the other is offoode.it iffued firft out of the fide of our 
 Lord lefus on the Crofle. It is the creating inftrumcnt of God to 
 produce and forme the Lord lefus to a new creature, and to 
 regeneration in the fouler It is called our Vnionwith Chrift, 
 
 Tit.?.?; ^""^ marriage Ring , our military PrefTe-money , our Matricu- 
 lation, Cognizance, and Charrafter of Chrift, our emplanting 
 or engrafting into him, and his Body, our Shippe , our Arke, 
 
 JLom 6 t\ oui^Ted Sea, our putting on of Chrift. For as all thofe goe before 
 iCot.io/z. ^^^ Nourifliment, Communion, Cohabitation, Service, Fruit, 
 - - Manna, x>r foode from Heaven ; fo this Sacrament muft goe be- 
 
 f?^?^^«•0^1^^/ Breeiing J begetting, and to 
 
 wombe. 
 
C H A p . 5 . The l^efmpilon dndufc ofSaptifme] 6$ 
 
 wombe, doth not more naturally goc before the feeding of the 
 Infant by the Mothers breads : than this wombe of the youth of 
 the Church,goes before the breafts;and milke therofcthe Church PfaLno. j. 
 being no dry Nurfe, but a Mother of her owne, the fonncs and 
 daughters or her owne wombe. 
 
 W hichconvinceththoufands of their prepoftcrous facriledge, rrA j^ 
 in that they prefre in upon the Church, forherpappesandnou- ' 
 
 rifhment, when yet they are bafl:erds,and no youth of her body, 
 no fens of her love or dcfires. And therfore fhe abhorres them,* 
 and hath drie breafts for them whom ftie never bare* The Lord 
 lefus abhorres to be foode where he hath not beene fcede ? flefh 
 and blood indeede to kcic, whom he was never fecde to beget. 
 Let all who defire to tafte of the fealing power of the fecon d Sa- 
 crament to nourifh them as Saints: firft prove the fealing power 
 of the former Sacrament to beget andmake them Saints.Donot 
 impute fuch folly to the Lord lefus, as to give the milkc of his - 
 breafls, to ftill-borne ones ; or to fet them into his ftockc , who i Ptt j.xx, 
 are rotten and dead twigges ; as if the bare outward wafling of 
 the flefh were fufficientto regenerate and give title to nourifh- 
 ment. This is to diffcmble with God, the Church, and our 
 (bules ; and to turne both Sacraments to our perdition. Beware 
 all fuch mockers , leaft the Lord bee firoward with them, that 
 fight againft the God of Order: leaft in ftead of finding nojt- 
 rifhment, before breeding, as they robbe God of his Order fo 
 thoy mecte with wrath and judgement , before mercie andfal- 
 vation ; yea, leaft God accurle their fingle emptineffe of ChrifJ 
 with fuch a double barrennefle, as will admit no conception or 
 birth. 
 
 And Secondly ,it taxes the confiifed devotion of fuch as would wr ^ 
 not be baptized rill death,having yet en/oyed the Supper ,ufually *' 
 all their life. As if the Lord were not able to grant and continue 
 unto them the fruit of Baptifme,but at the houre of death;or that 
 the foule could in faith ufc the Sacrament of feeding, which had 
 ref ufed the firft Sacrament of begettin^jor as if God needed fuch 
 our wiiedome to preferve grace, and interpret finne. Let us be* 
 ware of fuch wfl-worfhip. The foolijhne^e ofGodisflronfferahd i C0M.2 j, 
 '»>tferthanoHrbefiflrengthandn>ifedo?ne, 
 
 rf-u^a*'^^^' ^^^^Cconfiftingofwatcr which is Sacramentally Thcfccond 
 Chrilt. JTouchmp Sacramcntall union, I treate nothing. Onelv ^""'^^• 
 note,that aldaough the Graceof Chrift mufl neither be equalled, 
 
 ? nor 
 
't6 . The Defcriftlm And ufe efBAftifme, Parr, i, 
 
 • not tied to a' dumb creature, yet he hath freely yeelded to unite 
 himfelfe with his creature, fo oft as he plcafcth to ufc it for the 
 good ofhis owne, and for his. glory ; and, that to this end, that 
 we .mi«ht learne to adore him in all fuch Ordinances by whic h 
 he drawes necre to us for our comfort, and to fet a marke of ho- 
 nour' and efteeme even upon thofe meanc things which his wife- 
 clome hath devifed for the relicfcofour dabcfiej dcadnefie of 
 h?art,.andinfidelity. 
 To teach us where he hath caft honour upon uncomely parts, 
 ^'j''" 3-* yea, united himfelfe for the gracing of a meete helpe to furtlicr 
 
 v^ to himfclfe,there to account reverently ofhis Ordinances and 
 not commonly .-* That which God hath not thoHght common, berrare 
 Aft. 1 o. 1 5- 7a? af thinking fo . Hath hc takcfi water ,and joy ncd it with a kind 
 ofcquallneceflitie with himfelfe inthiskindc of conveyance? 
 Matkc ifi.l^. Hath he faid,H(? thatbekeveth^ midisbapizjed^J};afihefav€d>zr\<X 
 iobn 3.5. JExcept a man be borne againe of water ^ (^rc. And fliall not we fa- 
 llen both our eyes upon Chrift and water ? Chrift Sacramental! 
 in and by watcr?Better with it for our cafe andhelpc,than with- 
 out it.Shallnot he that dcfpifeth watcr(appointed to fiich an [n•^ 
 feparabk holy icnd) defpiic the ordainer of water ? Shall wx 
 "Exod.io.?. take his Name in vainc , by flighting that by which hee makes; 
 himfelfe and the power ofhis Wordfand Spirit manifcft to be- 
 Mat. \$,(. get the foule to him,and be holdcnguiltleffe ? When Chrift hath 
 put in one, (hall we dare to fay, thfe one \s ftrong, the other is 
 bafe? Shall we flight it,flacken our haftc to it,our holy preparing 
 our fclvcs to it,our abiding at it, our offering up prayer for blcf- 
 fing it, our making it the joynt ob jeft ofour humiliation, faith, 
 reverence and thankes ? Farre be it from us, fo to abhorre that 
 Popi(li hyperbolieall efteeme of it, and the merit of the worke 
 wrougfetofif; that we rtm into another riot to difeftecrac it, 
 Boubtlcfle hc that cares not for Chrift in the Word, Chrift in the 
 pK>mifc,Chrift in the Minirter,Ghrift inthc Water,Chrift inthc 
 Bread & Winc,Chrift Sacramental jcares as little for Chrift God, 
 Chrift flfefli, Chrift H manHcll. By thefc he comes necre us. And 
 M«. 10 .4». h that- defpfethj*H^ defpifeth me^and him that fent me^ BewarC we 
 of fuch contempt , even in the fccreteft ofour thoughts and af- 
 feaions V and let Chrift in the Water be honoured as Chrift,rV 
 that fwcete union and fruit which hee brings to a poorc foulc 
 a King.?. 14. thereby. If Jm-danhtt precious wheiiGed wiJlufcit j for the 
 loha s.^. Afigets bcaling by it : much more this. ^ _. ' 
 
C H A p . 5. 'Th£ Befcrifthn And nfe dfEdfttft^cl 6'j . 
 
 The next point conccrnes the due afls& performances of mcc^ ■'• Gert€ra!i?i 
 pcrfons, in the applying of water. The perlbns are, the Parents* '•^^ difcnpt, 
 the Congregation, the Minifter, and the infant : The acfts arc the 
 mutiiall can;iages of thefc towards each other Sacramcntally. 
 Touching rhe whrchj, in bricfe thus (being loath to digreflemiKh 
 from the ftrcame of the point.) The Parents., are to havx compe- 
 tent knowledg(the more the better if fandified) both of the wo- p^^j ^^ 
 full pollution of nature which by themfelves their children hath i parents 
 contradcd ; to blefl'e the Lord for merciftiU defpenfing with it in dutie. 
 the penalties defcrved to bee inflided even outwardly upon it, Pfa!.ji«4. 
 (for the deformity of finne)in the markes thereof,maimcd,blind, ^^^^ ^•'^° 
 halt, lame, monftrous : yetinthisnotfatisficd, they ought to be- 
 hold the infeparable inward defilednefl'e of the infants nature and 
 fpirit : the more the Lord hath done his part,the more tenderly 
 to commiferate the wrctchedncffe of the inner man of it depri- i . Dutie, 
 vcd of the Image of God by orioinall finne ; to moumc and (igh 
 for it to God by dcepe groanes and confefllon : to pray, and be 
 inftant with (Sod for the pardon of it, the purging and the (andi- 
 f^'ing of it : . To bleffc; God who hath ordained fich a remedy as j 2)«^t 
 the Sacrament, ; not to abolifli, but to kill the poyfon of finne .- to R^m.^. % 
 remember that the child of it felfc hath neither fence or favour in * ^* 
 Baptifme ; no nor right thereto, of it felfe, (it being thcprivi- Ephc.x.ii,i % 
 ledge of the Church) further than in and by thcmifelvcs , and 
 their right to the Covenant, it partakes an holineife. Therefore ^Cof-y^r. 
 they ought ferioufly to revive their faith in this Covenant: .to 5»^''^7» 
 offer their infant to God by vertue of that promifc made to the 
 righteous and their fecde, that God will be their God, to many 
 generations. 
 
 In this ftrength they are to plead their own right for their child, Gcn.17.7. 
 to befeech the Lord not onely to vouchfafe it his outward livery ^^^'^^^» 
 and cognizance of a vifible member ; ' but further to extend the ^' ^^^h 
 efficacie of Chrift crucified : Chrift as prefented inthewaterto 
 the inward ingrafting it into his invifible Church, when and how 
 lie (hall pleafe ; if it die foonc , by baptizing it with the fpirit of 
 Election and Adoption, Sanftification, and renewing of the holy ■ 
 Ghofl:, ere it depart ; If it live, continuing upon it, the power of 
 baptifme by attending upon the ordinance of the word, and upon 
 tlie offer of thp Covenant of grace, that by it in due time, it may 
 be admitted to the condition of faith, and faith it felfe by the cal- 
 ling of the Gofpel; and fo receive the feaie of it in due time ^^ 
 
 F » with 
 
'6^ The Defirlfthff And nfe efBapifme, Part, i . 
 
 5. Dfity, ^i^ aflurancc and comfort. In the confidence whereof, they are 
 not to difte^nper thcmfelves about the eftate of it, whether it die 
 or live ; but chiefely apply themfelves to ufe the meanes, for the 
 
 6,Df*tjf. attaining hereof. Andfbwithreverencc, they areinduefeafon, 
 early and betimes (fetting afide all by-matters)to addrefle the in- 
 fant to the publique affembly, to theMiniftcrbyname, denring 
 
 7. Dutj, him fas deputed by the Church) to conferre the Sacrament to ir. 
 Alfo giving it fuch a name as may favour neither of curiofitie, nor 
 vanity, nor fuperftition, nor profanenefle, but rather edification 
 
 8 ^utv ^"d holinefle, favouringof the graces offered by the Sacrament. 
 ■^* And fo joyning with the people in humble fupplication, confef- 
 fion and thankes, to devote it folemnly to God and his ftrvice, 
 carefully watching over it for their whole life. 
 
 ^>'' The ufe is, to convince the moft Parents of their profanenefle, 
 
 cr negled in this kinde ; who as they never came ( it may bee ) 
 themfelves within the Covenant of God, byanat^uall faith, fo 
 are as farre fi-om feeking it for the infant : but reft in the bare 
 
 Mitth.j.6. name of being borne in the Church, and under baptifme, as if 
 that would beare downe all for time to'come : meanc time^fenf- 
 lefle of their ownc mifery , and their dcriyfrig of it- to the child : 
 refolved to fufFer it to lie in its owne perdition, for ought in thenY 
 lieth. They pleafe themfelves in the feature of it, or in fome cir- 
 cumftances of other content , a fonne, an heire to the wealth • 
 
 bmes 4 0. looke atpompe,or chee!e,feafl:ing and mirth,(who rather {bould 
 howie and weep for themfelvcs^and theirs;) and after they have 
 fought their oV/ne e« ds, at laft bring it forth, rather to a Church- 
 complement (as they bafely account )and fo'r an Ecclefiafticall ce- 
 remony of water, than a fpiritiiall Baptifme of regeneration: and 
 fo afterwards fpending the time in mirth and jollitie ; hut fuffe- 
 ring the child both elder and younger to runne riot, and become 
 worfethe child of Satan , than ever before, and to weare the li- 
 very of God in defpight, ratherthan ferviceto him. Oh I how 
 fearefiill an account havethefe to make i* and although 1 deny 
 'K)t, their childe is baptized vifibly ; and their finne cannot berre 
 the Lords Covenant ofgrace ( if he pleafe to call it ) yet, whst 
 wocfnll accefiarics are they to the woe of it.^How much batter is 
 it to bee childleffc and barren, than to bee fruitfull under fuch » 
 Gurfe ? And it were to be wi{lied,that even fnch Parents as fcorne 
 to be thought profane or oncly evill,and carnall Proteftants,were 
 Qotgililty of thi.^ negled. As one faidofH'^r^'^'^ killing his fonnt 
 
 with 
 
C H k p • 'f* T'heJyefcriftUn and'ufe ofSdpifmel 69 
 
 with the infants: Better to be Herods Swine than Son:So of thefe. The fccond 
 The fccond pcrfon in this worke is the afifembly. Here is the perfon, Af- 
 Ic^acy of Baptifme : her part is as the Church of Chrifl,to bring !^™%' 
 itTorth duely when it (hall duely be demanded. Alfo to prcfent ""'^"^y' 
 themfelves there in publique with reverence, both at Word and 
 Sacrament : to recognize the former grace of Baptifme offered 
 themfelves, that they may be eftablifked therein; or elfe by re- 
 mcmbring their dwne breach of vowes, to be abafed by the oc- 
 cafion : to prefent the infant to God by the Minifter : to looke up 
 to heaven for it by humble confeflion, Prayer and thankes,and fo 
 to conferre the marke and feale of the Sacrament i\pon it. 
 
 Which point ferves to cor red and rebuke the common errors «jr 
 and abufes generally prevailing in Congregations. againfl: this du- -"^ 
 tic : few abiding the Sacrament, but rending ^ods.Sealc from his 
 Covenant facrilegioufly. others ftaying rather to gaze and gape, 
 and to heare and &e babies^ than for any holy cnd-^ and after the 
 name given, pofting out with as much reverence, as they were 
 preferit with fmall humiliation, love or communion : and fo (as 
 ifit concerned not them) leaving the adlion to them whom it 
 imports, and by their example, teaching others to doe the like for 
 them,and bringing in a profanation of the ordinance. 
 
 The third perfon is the Minifter^deputed by God & the Church, -r-r ,, . . 
 toftandbetweene themasfequcfterofbleflings,andduty: from perfon. Min'* 
 God ofblefling,whofe baptifme he offers, and whofe perfon (in Lr his duty, 
 his aJls) he. refembles; from the people of dutie and fervice, in 
 their name, bringing forth the Sacrament to publique ufe. Before 
 both he muft behave himfelfe with gravity and holineffe f fepa- 
 rating the Element, and touching the laver with the blood of the 
 lambcjthat it may be facred : blefling the fountaine by prayer and i Tim, j. 1 j. 
 praife of his lips, befeeching the Lord to aflift, to fand:ifie and to ^^^ 4- 1 a. 
 baptifc the party with t;he holy Ghoft and fire ; and fo by the Exoa.40 9. 
 words of the inftitution. In the name of the Father, the Son, and , ' 
 
 the holy Ghoft, receiving the childe^ddmpin^yn,:^ater, to Math.^z8'i9.i 
 pronounce it openly to be a reall member ofthe Church of Chrift. ' ^^ 
 
 A great worke, and yet there is a greater, even to be an able Mi- 
 .niller of the Covenant, and to underftand the Dodrine and aCor.j.tf. 
 ute of Baptifme competently, to teach it fenfibly to the peo- 
 ple, thathce may not asadumbe Idoll, bring forth a thing to 
 the people which himfelfe knowes not. I have fpoken of the ufe 
 before ; onely this I add«. That although any of thefe three 
 
 . ^ F 3 * perfcns 
 
7^ fh^Ptfcrffthf}~ap)^ufefifS4ft}ft?ie^. P^ttt, 
 
 perfons faile of the Sacramentall duenefTc and fcrvice, I'doenot 
 inferre a nullity of the Sacrament, (fo long as the inftitution is 
 prefervcd) bat a necefifity ofTmnein fiich offenders : for whofe 
 caiife it might be juft with God to punifh the children- howbeit 
 Rom'.ii.iS. by vertueofhis Covenant and eledlonjhe is and will be the God 
 of his owne, and the finne ofman (hall not infringe the mercy of 
 God in due time , from calling to himfelfe and converting even 
 the children of fuch; fmfgtll ones, freely to himfelte, in the Mini- 
 flry of the Gofpell; 
 DigrcfUon t(/^ Touching that Ihavefayd of Sacramental! dippingjtoexplaine 
 dipping. / niy felfe a little about it- I would not be underftood as if fchifi 
 • matically f would inftill a diflafteof theGhurch into any weake 
 minds, by the a<^ of fprinklin^ water cnely . But this (under cor- 
 reflion) i fay ; That it ought to be the Churches part^ to cleave 
 to the inftitutiori, efpecially it being not left arbitrary by pur 
 Church to the difcretion of the Minifter, but required to dip or 
 dive the infant more or lefTe (except in cafe of weakeneflfe) for 
 which allowance in the Church we havecaufe tobe thankefuU;) 
 and futably to con(ider,-that he betrayes the Church f whofe of^ 
 ficer he is) to a difordered errour, if he cleave not to the inftitn- 
 ^W^^ ft' tion- To dippe the infant in water. And this I fo averre, as thin- 
 ^" - ^' king it exceeding materiall to the ordinancei and no flight thino;: 
 yea r which both Antiquity (though with fomc^ addition of a 
 three- fold dipping .-for the preferving pfthe doftrine of th^eim- 
 pucfned Trinity, entire) conftantly and without exception of 
 Countries hot or cold^ witrteifeth unto •• and efpecially the con- 
 ftant Word of the holy Ghofty firilandlaft, a^|n^ov€th.- as a lear- 
 J^iTmv./Sd'ar}*- ned Critique upon U^^athew chafr. "^ ,;'verfeu, hath noted, that 
 (Hp.'i'n-tisehA' the Greeke tongue wants not words to expl^effe any other adl as 
 (civ. well as dippings if theinftitution could beave it. And fureitis, 
 
 Caufiub, .^.^^g j^^^ J meant not as (he faith) ^ that the infant .(hould be di- 
 ved to the bottome, yet he much ielTe meant he {hould be (prrri- 
 kled onely upon tiie furface.-But rather betWeene both extreames, 
 he {hould be baptized^which word fignifieth the true ad of the 
 Minifler, to dip or dop the body, or fome part of it into the wa- 
 ter •• And the eifence of Baptifrae,in the very fymbolicalne{re of 
 - it, urgeth no lefle : For what refemblance of ingrafting, putting 
 ©n of Chrift, is there in fprinkling ? what typicalne{re is there 
 of our defcending into and afcending out of the water, both 
 which are expr^fly fpokeji of Chrifl in his Baptifme of Jordaft ? 
 
Whatrefemblanccof ourburiallor refurredion vvithChrift, {% 
 riiere in it ? So that I doubt not, but contrary to oKr Churches in- 
 tention, this crrour having once crept in, is maintained ftillby 
 the carnall eafe and tenderneffe oFfuch,as looking more at them- 
 felves than at (Sod , ftrctch theliberty ofthe Church in this cafe 
 deeper, and further than either the Church her felfe would , or 
 the folemnefie ef this Sacarment may well and fafely admit. I 
 doe not fpeake this as a thing meete to difturbe a Churches peace: 
 but as defiring fuch as it concornes in their places, to looke to 
 their liberty and duty in this bebalfe. 
 
 The fourth and chiefe perfon, yeaequallobJe(5lof Baptifmc'ThefourA 
 is the party baptifed. Fer not onely the Church may and doth f^^^"* - 
 baptife her infanfiSL; but alfo {adtiltos) growne ones alfo, if any ; 
 fuch being bred Pagan%. and brought within the pale of the 
 Church, ftiallteftific their, competent underftanding of the new, 
 covenant; and profefle their defire to be fealed with Baptifmc, 
 forthcftrcngthningof theirfoulein the faith thereof.- profeflc 
 it I fay, not balily and,nightly, but with earneflneflc and entire- 
 ne{&; cutting off their haire and nailes, and abhorring their Paga- 
 nifme. But the truth is , the exercife ofthe Churches baptifme k A/hort toudt 
 upon infants: Here the Anabaptifts rife up, pleading the cor- <^ftl^baptif. 
 ruption of iiich baptifme, and urging the firft baptifme of cate. '"^*'* "**»?"-»- 
 chifedonesandconfefforsoffinne, andcravers oftlie fealc,up, 
 on the workeof the Miniftry foregoing in knowledge and faith, 
 which can beincident onely to adHhi, or growne ones. They al- 
 ledge that we fealc to a blanke, to no covenant , and therefore 
 it's a nullity. Sundry learned men have undertaken to ftop their 
 fchifmaticall mouthes,and to anfwere their peevifhArgunicnts: 
 my fcope tends another way in this Treatife, fo far as my digref- 
 fion may be veniall. 1 fay this^ for the fetling of fUch as are not 
 wilfull, that I take the baptifme of infants to be one of the moft ^ 
 reverend, genetall, and imcontroled traditions which the Church I 
 hath,.and which I would no leffe doubt of than the Creede to be * 
 Apoftolicall. AndalthQu^lOTfeJfe.Jcaf&ljfe^et,unconvinc^ 
 bydemonftrationpr?Kn5»ture1Kntij^^ firft, Sithence Circum- R„fon5 fei" It! 
 cHion wasapplyed to the infant the eighth day in the Old Tefta- j ^ 
 ment. Secondly, there is no word in the New Teftament to in- 
 fringe the liberty of die Church in it; nor fpeciall reafon why We *• 
 ihould bereave her of it. Thirdly,fundr y Scriptures afford foine 3. 
 fticndly proofcs hy coiifcquena of it. Fourthly, the holineffe of 4^. 
 
7 2 7 he D efcriftion and ufe e/Baftifme, P art. r^ 
 
 the cbild,(externaU and vifible) is from their parents who arc (or 
 ought to bc)catechifcd,conre{rors,pcnitentj& Proteftants in truth 
 ("which privilcdge onely open revolt difables them from) there- 
 I Cor.7. 14. fore I fay, The leede being holy and. belenging to the Covenant, 
 the Lordgracioufly admits them alfo to the feale of it ifi baptifme;^ 
 J^efi, Howbeit here a further quaere anfes. Andbecaufe the Sacra- 
 
 How 11 is ca- ment of Baptifme is here handled by us, not as halfc a Scramenr, 
 pable. (onely including a wa{hing of the fiefh) but an entire Sacrament, 
 
 1 Pet. 3.11. fiolding out and giving ah invifible grace by outward meanesr 
 . . By what authority {hall we fay, an infant may bee prefented to 
 
 j^ftJWf. ^^^^^ whereof it is not capable? To that I anfwere: 1-irfl, it's not 
 ., meetethat Baptifme being the Sacrament of new birth, which 
 can be but once, fhould deftroy her owne Analogy, by frequent 
 adminiftring- therefore if but once,the mofl comprehenfive way, 
 is to doe it in the infancy, when the outward admiffion of a mem- 
 ber is allowed to it. Secondly, although the child be not capable 
 of the "race of the Sacrament by that way, "whereby the growne 
 are,bynearing, conceiving, andbeleeving; yet this foFlowes not> 
 that infants are not capable of Sacramentall grace in and by ano- 
 ther way. Pittifullare thefhifts of them that have no other 
 way to flop an Anabaptifts mouth,fave by an errour, that an in- 
 fant may have faith. Its eafie to difiinguifh betweene the gift 
 conveyed, and the'manner of conveying it. For if the former be, 
 the latter in fuch cafe will prove needlefle. But if the infant bee 
 truely fufceptive of the fubftance of Chrift, none can deny it the 
 Sacrament.Now to underfland this>marke,that infants borne of 
 heleeving parents, are of the number of thofe that fhall be faved 
 (though dying in their infancy) none of our reformed Churches 
 will deny. It is enough therefore that fuch before death dee 
 partake the benefit of Eledion in Chrifl, together with the be- 
 nefits of Chrift in regeneration , adoption , redemption , and- 
 glory ; Now that the Spirit can apply thefe unto fuch infants. 
 Is not doubted of- though the manner thereof to us be as as a hid* 
 den and myfticall thing; yet fo it is, the Spirit of Chrift can 
 as really unite the fouleof an infant to Gcd, imprint upor^ 
 it the true title of a fonne and daughter by adoption , and 
 the image of God by fanftification without faith, as with it. 
 Now, if the grace it felfe of Baptifme bee thus given it, why 
 not Baptifme? Nay, I adde further, I fee no caufe to deny, that 
 even in, and at, and by the a(^ of Baptifme, (as thencceflity of 
 
 the 
 
C H A p . 5^ 7he Befcnfthn afjdufe (ffBApifme» yf 
 
 thefWeake infant may admit) the Spirit may imprint thefe upon 
 the foule of the infant. te.?i:.L^ 
 
 I,et the ufe of the point be to all fiich as arc growne to (yearcs fTe» 
 of difcretion, to lookc backc to their taptifme. Let fuch blcfTe 
 the Lord for his bounteous prevention of them with the Sacra- 
 ment even before they had .any ftrength to conceive it/ Why 
 fliould the Lord fo doe, except to heape hot coales upon thy 
 head (oh poore wretch ' ) and to teach thee to conclude * 
 that hee who was found of thee, when thou foughteft him not, Efay s^. j; 
 will much more draw neare to thee when thou feekeft him Iam.4.8. 
 with thy whole heart ? What a mercy isk, to know the Lord ^^^''^ ^^^^* 
 to bee a provoker of the foule to imbrace that covenant , the 
 fealc whereof he is content to beftow before hand, for the hope ' 
 of time to come/' Wlx) fhouldfo play the Tray tor in coole 
 blood , ( having found the Lofd fo faithfull in his love ) and 
 to cavill thus , I was baptized and made my covenant when I 
 knew nothing, nay I did make none myfelfe, but others for 
 me I Let them looke to their ftipulation and promifc, I made 
 none ! Can any Trccherous wretch fo requite the Lord ? Rather 
 (if any fparke of love be in thee) wilt thou not breake thy 
 heart by this carely mercy before hand ? Wilt thou not fay what 
 a (hamc were it for me to give over him now in the purfuit of 
 his grace, when he hath formerly layd a pledge in my bofome 
 of his gracious meaning to forgive and iave mee ? Were 
 it not juft I (hould be left to perifli with my Baptifme of waters 
 barred from the true feale of Gods covenant: Oh i be vigilant j 
 and ftudious to rcdeeme the opportunity of grace, and to fol- 
 low all mcanes for the obtayning of grace I Kill all bafc enmi- 
 ty and treachery which fuggeft the Lord to be thy foe : fay thu'-p. 
 Surely, if hehadmeanttodeftroy me, hee would never have 'i*'iS'»S*»S» 
 done any fuch kindnefle for me: but^his preventing ftcely,af- 
 fures me of his blefling upon my atteiTding the meanes to get vo- i®^" io. 17. J 
 cation and faith. Oh the not faithle fife, but faithfull ! fu&r no 
 bafeeafe, felfe pride, fecurity, infidelity to clog thee and hold 
 thee in chaines ."^ Doe thy worke the better,and negled no helpCj 
 feeing thou haft thy pay beforehand. But to conclude, if the falfe 
 and hollow are fo culpabls : what fhall be faid of- fiich as abufe the 
 livery of Chrift, to debauch thcmfelves in all kind of profanenes,. 
 pride, drunkenneffe, riot, uncleannefle, fwearing , abufe of the 
 Lords day>and thatlavvlelly I LLow much better were it, they 
 
 hadi 
 
y^ TheDefcriftmmdufcofBdptlpnel Parf.rT 
 
 had never feene the Sun j than by their contempt of this long fuf- 
 fringof God, toheapeiip wrath to themfelves againft the day 
 
 ofvjengeacel befides theunfpeakablc fcandall theygiveto A- 
 theifts. 
 
 The 1 Ge^ ^^^"^ ^^^ perfonall a(5ls, I come to the fecond general! \ vUl 
 nerall \rAce ^^ ^'^ae^ ^f the Sacrament of Baptifme; which 1 illuRrate by a 
 ^r^^^ ^ Diverfity : w'^. that it ferves alfofor admilfion into the vifible 
 ^ Void ^^^y of the Cliurch. This then is the common favour of Bap- 
 l-Cornmon ti^n^ej -i'/j?^. matriculation, and outward incorporating into the 
 * number of worlhippers of God, and into vifible Communion, 
 This is as the porch into the houfe. ' 
 
 The Lords fcope in Baptifme is an inward grace,- but this ge^ 
 ti'erall priviledge is to all equall • viz.. A badge of an outward 
 _ member; diftin(!^ion from the common rout of the world, oiit- 
 Gta.ijli't °^ ^^^ P*^^ ^^^^^ Church. The Lord appointed Circumcifion as 
 j^; ' * ' a feale of the righteoufneffe of faith chiefly : yet as an overplus 
 he allowed it to be the Differencer of all other Nations from the 
 lewes. It was as a fence and wall of feparation from them in all 
 their converfe. So in Baptifme now, a marke or badge of extcr- 
 nall Communion; whereby the Lord fettles a right upon the per- 
 son to his ordinances, that it may comfortably ufe tliem as his 
 pwne priviledge, and waite for the inward prerogative of Sai^its 
 by them. And yet this (as much as men boafi of it) is but a fhell 
 in refpe<H: of the other. There is an outward implanting of the 
 wilde Olive in the fwectc Olive; that it may be exempt out of 
 « , - '" the (late of Aliens from the Common-wealtn of Ifmel: But there 
 »r. '^^'**' is a better ufe of it, to bring us to moxintZion, Heh, i z. 25 . to the 
 ' • foules of ;uft men, to the Aflfcmblies of Saints. The firft is not 
 
 to be flighted : the latter is to be refted in and honoured. There- 
 Ccn.i7»i4. ^orc^^^ who rejefled Circuracifion, was to bee cut off from 
 ^ * ' ' his people .-. voluntary c|tting off was punifhed with necef- 
 fary. " 
 
 ■yr^ jT The ufe whereof is, firft, to teach us to pitty the eftate of fo 
 
 '^ - vafie a portion of the world as the Lord hath left in their blind- 
 
 neflfe of minde, and favadgneffe of fpiritj and cut them off from 
 the Church ofGod wholly. Ohithefearefiilneffeoffinnewbich 
 ihould lye fo heavy upon the Lords Heart as to leave fo many 
 jAfts 17.30. Millions for thoufandsof yeares, and thoufand thoufand gene- 
 PP"e.3»^. rationsdeftituteof God, Word, Covenant, and hope (ordina- 
 ?"y \ ^^^^) Biving them up to be a kindome of^Sathan, for the 
 . ^ - — ^ _- Prince 
 
Chap 7^7 rleVtprjfftonAndufeofEaptfmf^ 7j 
 
 Prince of this world, to rule at his plca^fure ! Not to fpeake of the 
 Icwcs whom God hath left to the obftinacy of their rebellioiii 
 contempt of Chrift and bis Covenant and Scales. How fhould wc 
 mourne for them, and pray for their converfion and the fulnefle 
 of the Gentiles ? 
 
 Secondly, what terrour fhould it ftrike into the fpirits of fuch pr^ ^^ 
 as yctneverfaw their naturall condition? What doth baptilme 
 teachjbut this, . our woeluU Apoftafie from God by finncjour e- Sp^.4'i7*i?!» 
 ftrangement from his life, and our cxcon^munication from his 
 j)Coplc ? It is not our outward baptifme which can releevc us s 
 Onely it fhewes how deepely our nature is funke and revolted 
 fromGod; and bow gracious the Lord is in this his Sacrament,to - ■ ^ 
 
 give us by it an unconditional! free title to mercy and forgive^ 
 nefle, . whereas lie hath debarred ftill an huge part .of the^.WQrld 
 from Chriftendome. Vfrr . ? JHri 
 
 Thirdly, it fhould iiicourage all fearefuU hearts, that douht^ -^ , 
 whethefT the; I ord meane as he faith, in his Covenant and offer to •'^ ^ ^ * 
 be reconciled' to Godjto beleevethat he is ingenuous and faithful! 
 .therein : feeing that by Baptifme he hath taken away that obje- - 
 ftion, wiped away the fliame of Egypt, and the reproach of un- 
 circumcifcd ones .granting a fecond priviledoeto them, and a 
 title to heare,pray,worfliip>beleeve;th3c by this he might pluckc 
 thein,not onely from Infidels;but much more from that infideli^ 
 tieand Atheifme which eftranges them from God .• and might 
 make them, true- free denizons of his Kingdome. in grace and glo- 
 rie by regeneration^ ' - 
 
 -.: Fourtlilvaits wofull convi<5lion to all fuch as ftill difguife them- ^r^ y> 
 lelves under this^priviiedge of vifible members.- and wiping off • ^' 
 thisoyleof'cbnfecrationj ftill abide nwfl uncouth monltcrs and 
 favages, in the bofome of the Church under Gods cognizance, li- 
 ving in all bafe courfes,.opcn profaning of Gods Name and Sab- 
 both§,bIafpheming that God into whom they are baptized; .de- 
 generated both from the habit of Chriftians and men, and drow- 
 ned in the gulfe of all excef^e of impiety, intemperance, unrigh- 
 tcoufneffc, and whatfoever even Heathens are delcribed hy, 
 Rom. I . JEphe,^, Gh ! how doe they caufe Pagans to abhorre the Rom.j,; 
 hfearefay ofbaptifme and Chrift ? asfome Indians beholding the Eph.4,^ 
 ^y/f^w^^r^/i in the Eaft parts, cryed out. If thefe were Chriftians, 
 they would ftill keepe their God to themfelves : and an Heathen 
 Pfiyfitianfpak^fomc what like, If thefc be Cl^iftiansj my foule 
 
 be 
 
7 6 -the Vefcriptiofi kndufe of B4ftiffftel Part • i.' 
 
 g be with tbe Philofophers. Surely their foreskin is ftill upon them, 
 I"^** • yeatheyhavedrawneitupagaineasafbarpedoftheir Baptifme. 
 But the chiefe thing he: econfiderable, is the true grace of the 
 The rpeclall Sacrament of Baptifme, which point is one of the moft materiall 
 Sh ^ft^"''^ both for knowledge and ufe, of all the reft. Conceive then, the 
 new birX ^^^ ^^^"^ being wholly given of God in each SaGrament(though 
 for divers ends) this former Sacrament offers him wholly, in 
 point of our new birth, or the new creature, Chrift in alibis 
 breadth, height, depth, and length; Chrift for being and regene- 
 ration. Perhaps for the fimpler fort it might be enough to ufe the 
 Apoftles words, of him are we,who is made our wifdomcrigh- 
 t Cor. 1,20, teoufneffcjfandificationi and redemption, i Cor. i .^ o. or to adde 
 thus much. All Chrift is given us,either for our calling,pr for oui* 
 imputation,or for our {aniflification. Howbeit, for my oWnc ex- 
 ercife in part, and for the clearer view of Chrift Sacramentall 
 in the water: I would adde a little more,defiring the weake rea- 
 der to pardon my diftindions, as more meetefor fuchas better 
 conceive (or would at leaft) the gift of Chrift in his extent afiS 
 klobcmw- ^^"^^^- ThegracethenofChriftbeftowed in baptifme, isci- 
 jjed. therfirft grace, or coniequent upon it. Tlie firft grace I call, either 
 
 that which maketh us accepted, or that which is freely given to 
 inhere and'abidc in us. Concerning the former kinde: Ci rate ac- 
 cepting is either grace of meanes ferving to attaine acceptancej®r 
 the grace it felfe attained.! he former of meanes, in one word is 
 the grace of vocation in all tl^e paflages thereof, preventing, afli- 
 fting, and perfitin^ this acceptation of the fouIe.The grace it felfe 
 of acceptance attained, may be diftinguifht into grace, either of 
 maine eflence or of pr iviledge.G race of maine effence is doubfe, 
 either juftification of our perlbns from finne of guilt and blemifh.* 
 or of curfe( wherein Gods acquitting as in judgement by remiffi^ 
 on and pardon, properly confifts :) or reconciliation, by which 
 being pardoned, we returne to grace and favour againe as before, 
 our blood being reftored, and we beloved. T hen f econdly^ grace 
 of priviledge is double : pofitive or privative. Pofitive privilcdge 
 in a word is our odoption ? which (befides favour) reftores us to 
 tbe former conditionf yet much bettered)ofchildrcn,fons,dangh- 
 ters, heires; and fo to the priviledges of a bcleever according p 
 the feverall occafions of his life and courfe. Privative in a word, 
 ftands in redemption : that is freedome from all the evils,dangers, 
 enemies, crofles, within, without,bodily, ghoftly, which threa- 
 ten 
 
C H A p . 5« 2r^^ Dejcripion And ufe efBapifme, 7/ 
 
 ten annoyance to our happy eftatc in Chrift, Thus for the firft 
 fort. 
 
 • The (econd are graces inherent in us ; in a word,San^ification 
 oFthe whole man, body, foule, and fpirit, (landing boTh in con- 
 f ciencc and converfation, and this is double, either mortification 
 and confumption of the old man, renouncing him with his affe- ^ | 
 <:i-ions and lulls, and crucifying them all with Chrift ; or elfe ^'^^' 
 qiiickning up of the foule in the bent,frame,intent and ftreame of 
 it, to the life of God and grace. Thus of the firft grace. The con - 
 fequent upon this,is the proper ifliie and fruit of each of thefe firll: 
 graces which they leave behind them in the foule : The proper i(^ 
 file of vocation, is union and bringing to God by the inftrument 
 of faith. The proper ifliie of /uftification is peace and quiet of con- 
 fcience.Thefruitofreconciliation is holy Complacence and con- 
 tentment or joy of the Spirit in God her Saviour,as MarjCpesiks. Luke i. 47^ 
 The fruit of adoption is,the honour,libcrty and excellency of be- i <>^^^- 
 leevcrs, with the Spirit of children, confidence, and calling God ^ 
 
 ^^^^,refting upon him for all good things ; a true right to earth, 
 heaven, and all therein : All things being ours, we being Chrifts, , q ^ 
 as Chrift is Gods. The fruit of redemption is affured fecurity of ° 21^,2?. 
 heart from evill, conqueft and triumph in Chrift, true deliverantc 
 of foule from Satan , to God and for God in all obedience. The 
 fruit of fandihcation, is the blefled guard and furniture of Gra- 
 ces refident both in the minde, as light, purenefle and wifedome, 
 difcerning : in the willj all habits and uprightnefie, integrity, 
 cheerefulr.efle, faithfulnefle : in the affecflions , of love, hope, 
 £^reandzeale : in the confciencc, {enfiblenelTejtenderneflejqui- 
 eurfe : fn the whole man, ferviccablenefle to God in tlie con- 
 verfation and whole courfe ofit.Thisfhort draught I have the ra- 
 ther inferred in his dne place,to give light & order to fuch tilings 
 as I have bandied in the three Articles of my fecond part,and the 
 fourth, fifth, and fixth Articles ofthe third part of my Prad-icall 
 Catechifne, that the Reader may fee how all thofe good things 
 irtue from Chrift diftiiidly.- I meane, the ufe ofmeaiies, the 
 ftrength againft lets, and the right to all priviledges both condi- 
 tional! and a(5luall : But efpecially to lay downe a view of Chrift ' 
 our union and communion Sacramental!. 
 
 r>u"a'-^^ ^^3ll not bee amifte to touch this point as the Holy ThecxprcC 
 Ghoft m the word expreffes it. Sometimes thereforehecex- fionsofthi 
 prcfles It in generall termes, and fametimes in particular. Gene- ^^^^ Cheft, 
 
 ^ rally 
 
7^ 7heT>efcrlftmdyidnfc6fBAptifm€. Patt. i; 
 
 Matth.3.11. -faUy hccallcsitthchdly ^hoftand-firc» Sec cj^/^t^ 5.1 1. meaning 
 
 the fpirit of Chrift in the ctiicacie of his grace, which ihould purg 
 
 Matth.5. \-6» as fire ; Even as our Saviour Chrift is faid to have the fpirit dif- 
 
 ceiiding at his Baptifme, and ligting upon him: meaning that he 
 
 thereby received the Vnion of uie fpirit , and the gift thereof:. 
 
 * 9- even the oyle of gladneflfe above his fellowcs. So alio it is called 
 
 .by the name of new birth, John g . j . Sxcept a man bee home againe 
 
 ohn I , S- vf water and f he Sfirtt, he cannot enter ^ (^r. So the wafliinij of rc- 
 
 geiicration,and the rencwir^ of the holy Ghoft. Tit, 3 . «f ."And fo 
 
 alfb it is faid to fave or deliver from wrath, as the arke from the 
 
 ilood, I Pet, 5 .2 1 .Tn particular,thi« regeneration is dillinguiOiccf, 
 
 Tic. 3 , into the wafhing or purging of juftification by the merit, or the 
 
 wafhing of fandification by the efficacie of Chrifts death : The 
 
 former we have in l loh^i <rj.The bloudofJefHs purgeth tu from all 
 
 fin: The latter fee, £"/?/?. 5.26; 2",^^^ he tmihtfanSHfie c^ clenfeit yvith 
 
 iT Ii t T ^^^ rec.Pjing of water bj thefVord : To prefent it vpkhoutfpot or wrin' 
 
 See h&..zi.i6 ^klein his glorious prefenct,^c,'^QXh thcfe arc exprefledjC'^t/.g .2(?,, 
 
 Ephe.j x5. T'hey vcho are b apt i<£d into Chrifi havf put on Chrifi : as their gar- 
 
 Gal.3.2^. mcnt both of covering in the one, and warmth in the other t all 
 
 Chrift in both. But there are two phrafes in the Scripture by which 
 
 .tl]e holy Ghoft delights to defcribc the grace of baptifme ; The 
 
 oncVy remiflion of finnes, the other by dying unto finnc, and ri- 
 
 fing up unto righteoufncs. Of the firft there is frcqaent mention, 
 
 Luf^ g ,^ ,Iohn baptized to the remijfton offtnnes ^AEhs 22,1 6.1VaJh ^- 
 
 A€t^iili6. ^^J thjjinnes and be baptized. Of the latter /**«/</ ipeaketh much in 
 
 ILom ^.5.8. Rom,6. from the ?. verfc to die 8. So many, at are Haptizedinto fe- 
 
 ftu Chrifi y are baptiz^ into his death. Therefore fvec are buried by 
 
 baptifme with hi^ into his death ; that like as Chrifi vm raifedupfrom 
 
 iieath by the glory of the Father : fo might we-rralke in newneffe of life, 
 
 For if wee have beene planted tog^eth^r with him i^'t the Hkeneffe of his 
 
 'deMh^we.Jhall alfo be to the likenejfe of his refurreciion. And note this 
 
 further , that as the holy Ghoft expreflcs the meriting caufes ^i^ 
 
 vcrfty, now by one, then by another part of his 'mediation : fo 
 
 fosnetime he apply esi that his merit to one fruit, fometimcs to an- 
 
 otkcr : yet fo that by one merit wee anderftand all , and by one 
 
 cffeftoHt, all the reft. 
 
 t Petj.ix.' TakcaText, 1 Pet\%, 41. The likcfigore T/her . anto,baptifmc 
 
 ' nowfavethusrnotthcwailii^'vgorthcfilthoftiiefieflT, but the 
 
 anfwcr of a good c(infcicncc in the rcfurreftion of lefus Clirift. 
 
 Markc, the rf furrcftifen of Chrift, being the c.oiP|r'eatjicfle.of his 
 
 fatisfa- 
 
C H A p . 5 . The D efmplofi 4nd ufe ofBdptifme. yp 
 
 ratisfa(5lion , and the declaring of it, is made here the meriting 
 caufc of the grace of Baptifmc : But by it, all the fatisfadion is 
 meant : and the aftcifls of this Baptifme b caIIed,The anfwcr of a 
 good conference , which is the peace and feciirity of it, properly 
 ifTuing fl^o'm pardon of linne-and guilt ; yet in and by this, all are 
 meant, both jnftification and fanaification. The felfefame phrafc 
 IS ui^cd, Htb, 10. 22. Having your hearts fprmkj,cd from mtvill Hcb.io.ii. 
 confctence, and your Bodies wajhed with pure tvater^ that is, with 
 peace. For this bloud, Hehi i ». cryeth hetter things then that of 
 AM, T he phrafe of fprihkling compares Baptifme to the ffra- Exod i'^,.,, 
 rhtes fprmkling their doore pofts ,with the bloud of the Lambc. 
 .1 f they had n ot done it, they had beene in danger of Hay ing by the 
 Angell. But having done it, their hearts were at quiet and peace Hd- ^ j.^ j . 
 through the promife. So Baptifme is a better fprinkling of a bet- ' ' 
 ter bioudjupon a better ob/c(fV, to »farre. better peace,ev en peace 
 of confcience, as being pafled from death to life. By all thefe pip ^ 
 CCS not unmeete to bee conferred together , wee fee that wh X' 
 Ghrift crucificdjChrift in Water, Chrift in Regeneration, CkpS? • ^:-,' 
 
 m our Vnibn, and by it all his benefits are the extent of the , '"""f ■ * 
 
 of baptifme. And that the Jvlinifter (landing in Gods ftead ' f „? ; 
 ing water to the Baptifed, doth by it apply the power o^ ,^r^2 
 lefus by the Spirit accompanying the fame, to create ' ^ g^vv birth 
 ofgrace and life m the foulc,, . . *»i«vvuirca 
 
 - The nk is exhortation to all. that brinj; orb .^>,«i>?^k:tj,^„ 
 brought and offered to the lord in his Sacrame«r S^lrK^'T ^fi U 
 lay in by faith for the Spirit ' of Ghrift in the v , " !r X^Sl ^^ 
 Lord would vouchfafe to thy child & renew tr^SlTeA(^W 
 truely converted ) the Lord lefus lor rege jL^Vfll^l!^"'''' 
 creature. Tothisenddoetwothings.Fl-c^Ti'i^^^^^^^^ ^,. ^ , 
 
 thisofferoftheLordIefi.sinthe.^r>J;^^^^^^^ 
 andnotfbo,idy,butwhattliewordc:^^^ 
 
 of it felie m the foule,and therefore ^^cti more can toLTftbv ^°'^^ 
 theSacrament.Sec^dly,byand,^hr6ughthi^WorTa^^^^^ p , 
 merit and power of the Sacra^^cnt ta fhv V^„il - «^*^^t^ *^yf^« 
 
 fortheformcr, tew,.^lthci^rrsJraS 
 
 yetitisib^bya wo,^,andwiri^^:iSS^S «^ 
 
 cramentwithout;.wordfbr their thou feefla SLp4 Va ""^"^ ^^ 
 
 ctl^ .r'"'- ®'^'^^ '' '"^ ^ word,and thou fS ne S«« 
 
 Sxtf Id edb^fc^^^^^ ;egc«eraHon offered thee. Take^Uhofe 
 
 Je^ts 1 cuedbeforc ; looke up toCod by prayer, to fee the trutS 
 
 of 
 
8o TheDefcrlftlondHdHfeofBaftifme, Part, i* 
 
 Ephc. 4.1 1, of them, as they are in lefus, to rivet every of them in fpeciall in- 
 to thjrjp irit, that fo thou maift feele a bottomc to thy faith out of 
 a word : Labour to fee what makes this word fo powerfiill, even 
 the truth of a promifer^ the merit of a fatisfier : who died, flied 
 his bloud, was buried and rofe againe by the power of God, that 
 he might fill a promife with efficacie, and perfwade thy heart, 
 that feeing all that hee fuftered was for thee to make himfeUe 
 thine in rcmiflion of finncs , and renewing oftheholy Ghoft, 
 therefore the promife that offers this to thee, in the Sacrament, is 
 Ephe. j.2^. . found andef^-eduall. Reade and ponder that place I named, Sfh, 
 5.1 $, Wapjing of water by the yf>ord,h.nd fo be refolved if the word 
 of a true God tell thee, That he, will walh thy foule by Chrift in 
 the Sacrament, it fliall be fo, it cannot bee other wife ; and if hee 
 havefaid, Ghrift the water, is fpirituall birth, regeneration, 
 rehe\y ing: ,. purging , burying in the grave with Chrift ,rifing op 
 with.Chnft ; then fo it is. This word will give a bottome to thy 
 feete to ftand upon , while thou reached out with thy hand to 
 take Chrift :fo that thou (halt not llagger.Confider that the fame 
 word wich hath held Chrift and water in fo ftrong an union, can 
 alfo hold thee upon fure ground. Alas mens going to workc 
 without a word, marres the power of Baptifmc ; and caufeth the 
 foule to be prefent with any objetS!:, more then with Chrift in the 
 . water. 
 It goes with Further be aflured this word of Chrift in his promife of the Sa- 
 
 theSpirit. , crament nevcr goes alonc s The truth of it alwaies is annexed to 
 the Spirit of Chrift in the water. All the world is full of this ; tells 
 
 1 lohn ^,6. ■U$,the5pirit is that which affifts the Sacratocnt.The Spirit quick- 
 tifeth, water profits nothing alone : It is the Spirit which muft 
 joyhe with the word , wiui water, and which joynes Chrift by 
 both to the foule, or els the graces of the Sacrament arc as far oft', 
 as heaven and earth. But the Spirit of Chrift crucified, water and 
 bloud, meeting with the Sacramentj fetches out all the power of 
 Chrift into the foule,and makes the promife of blefting effeduall. • 
 Hence it is that nothing is fo common in Scripture as the Spirits 
 concurring with Bapttfme. M^t^ 5. ij.UeJhailha^^withrhe. 
 
 Matth.3.1 1. fj^ij Ghofi, and pre. Tit, 3 .5. Water of reiom^MUn^ ardVinevPing of 
 
 Tit,5.f. ^ theholj Gho^x As it attejidcd Chrifts Baptifme, foitteuftoursif 
 it be efficacious, elfe riot. ' - 
 
 Thefe two things being forelaid, bring forth; thy> faith in the- 
 Wotd and Spirit of the Sacrament,both tor thy ehild & thy fclfe, 
 
 - for 
 
two 
 
 Chap . S* ^^^ Vefcrlftien mdufe. ofBapifmel S % 
 for begetting or reviving of Chrift to regeneration. And as the xhefe i^o 
 hand puts on the apparel upon the body,yea,as thou beholdeft the things bring 
 ' MijiilieUiQ^diptlj^hili^^ with him by faith, faith. 
 
 & behold GodtneTather, putting the Lord lefus upon thy fouie 
 and the foule of thy child, for pardonipeace j*oy,confadence, fecu- 
 rity,grace,& holines j and faften upon the Word, and draw ther- 
 hy the Spirit of baptifme to helpe & fatisfte thy foule virith Ghrifl: 
 in all thefe. As thou wouldeft put on a garment upon thy naked How this f 
 hqdy\ fo be ftript & empty of all good and grace in tny felfej feelc i By the 
 m thy foule an utter abfence of life,of fence, motion-^ power to- ftrippingof 
 wards the inner man of grace : Lie before the Lords Sacrament,a8 ^^^ ''^^^'^* 
 a forjb^ne wrctch.Say thus,If thy baptifme Lord be for my rege- 
 j|lpranbn,what am I without it ? A dead dogge.a very lumpe and 
 'inaflC^ -;^fm«e,and curfe, utterlj^ void of the Icaft dramrae of life, 
 favoring nothing but earth,vanity,lufts, world, pleafures ; a very 
 flave to thefe ^and a very carcaffe of all goodnes, & being of God, 
 O Lord ! drip me ftarke naked, pluck off my mufflers, fliamc me, 
 .drive mc out of ray felfe as one poore,miferable,blind, & naked. 
 This is the firft worke of faith, t© put offthe foules ragges, and to 
 void all conceit o flife,hope,of grace- in it felf^ ; & to fet it before 
 the Lord as Adams red earth lay before him, whenhcewasto 
 breathe the life of Creation into it. Now the Lord is creating 
 thee anew by this Sacran^cnt.Rememb^rjCreation is of nothing. 
 Baptifme nevet: maa© new creature, . where if findics' any thing of 
 ones own.Baptifme fhould then not create,but rather draw fomcr 
 what out of our own principles, to make us fome what, to which 
 we bring matter of our owne.O I people come to the Sacrament 
 full of their owne devotions , and looke that God fhould make 
 them new creatures of their owne ftuffe : this were to patch and 
 fodcr our old, not to create a new man in us. 
 
 Secondly, being thus nothing in our felves; apply we our felvcs - j 
 by the word to the work of the Spirit,of union Sacramental jbare, (cfvM^to'thc 
 poore, empty water, which hath in it felfe no Sacraraentall fub- word, 
 ihnce, yetby theunionofthefpirit of Baptifme, inclofeththe 
 Lord lefus to regeneration in it : If thou canft fay, water is not a 
 more beggerly fclemet in the Sacrament without Chrifl:,than thy 
 foule is emptv, unfubfifting without regeneration : Looke to the 
 Lord by thy faith,& pul hard at him for the Spirit of 3aptifme tct 
 renew a life, a fpirit and being of pardon and holines- in thee. If 
 while the word lafts, & the Spirit of Baptifme endures, ( even to 
 
 G tlife 
 
Ac^-t^ 
 
 tl^e worlds end)Chrift and water fhall never be fundred from the 
 Sacrament ; beleeve'tliou as firtnely.that Chrift an waterjflnall ne- 
 ver be fevered frdm thy paor:e roule,that lies humbly before him, 
 d^ftitiite of all lifeiii tny felifejand loft for .cver^exccpt Chrift bee- 
 ASs 8. i5. thy te'^TiiccDUl^"; r fay tfielbrd lefus (hall never be wanting to 
 fiich a foiile, in the point, of regeneration. Pleade then thy caiife 
 Krpngly ,with the LordjBehold here is Chriftin water. What let- 
 ? . '. •>. r : Kth whjr tJio6 maift'not be Haptifed;! s H/% faid of the Eunuch ? 
 SM vta'tcr ever fofe her clearifing ? Were it not madnes tb think 
 fb? And {liaHefus Ghrift then, iofe his power to cleanfe the foule? 
 Hath he not annexed his c'leaflng to waters cleanfingMs it poflible 
 that all the devills in hell can diifolve the Sacramentall Vmon of 
 Chrift & water ?Oh Lord^why is this Vnion,and for wh&t ftr?"es 
 it? Is it good for any thing,fa\nc as it is Sacramental? Waslt Chrift 
 before ?Is it Ghrift after? No furi?,but during the Sacfamerit only. 
 And why fo ? Surely to teach me, all this Vnion is for me. CEnft 
 Water ferves for my foules wafliing. Hee delights not to be one 
 .with a bafe Element for it felfcjbut that in & with a creature oFa 
 cleanfing <iuality,he mightflow into my foale with his renewing 
 Spirit I Oh Lord,! befee^h 'thy Word! Lord let the Spirit convey 
 thee with water into thy foule 1 Be it. Oh LordjSS thou haft faid!: 
 Separate not thy Spirit from thy^ Sacrament,but'gi,ve it the power 
 of begetting me to the life of faith and a new creature. 
 3. Abhor car- Thiidly, look off from aU thy carhairTcafo,n,&_theliUi!ics ofthc 
 nail reafon. creature ; Say not wlth Nicodewta^ HffwJhalithUh ? Confiilt not 
 
 ^? h ^ 8 ^^ ^^ ^^^ '^^^"'^ * ^^^^^^ natiaske no further figne j : thou haft 
 i.Xohn S' ' three iii heaven,and three iuearth^bearing vvitncs to Gods truth 5 . 
 Water is one of thefe; itis the rnftrument ofthc Spiritj thoughic 
 l)e ohearth,yet-thatis from htavcn,can riot fot a voyte fi-om hea- 
 ven the fecond.timejits enoiigh thatiii the Baptifme of Ghrift, it 
 ^^5!i!'"|'* ' was manifeftiHold clofe to the Word &.Promile; Goe^Teach and 
 :;■: ' Baptizjcyandlo, lamrrithycu to (hefn^. Let all conceits ofReafort 
 ^ahifh in the trudtof God: and when corruption hath doac all it 
 tan ; yet role thy felfe upon th6 promife, and^by the Perfpeflivc 
 . glaffe thereof, thou flialt fee that grace in the Sacrament which 
 clfc is invifible to f^fh, and covered under theafhes of unbdeefe. 
 . . . . -let all be quafht with this, My.foule, God hath faid k, I fee na- 
 theSpitic^f ^;t^**^g^iit water, but there is Ghrift with water toregfeneration. 
 the Sacra- ' 'La{!ly,Uo2e with the Spir^it,and meete itatthe Sacrament. If 
 went. ' fh'ou meete it not there^ its becaufe thou bringeft not laith with ; 
 
thee,: for that is there for ever iitfeparably.Grone in thy fpirit unto 
 the Spirit of Chrift, that hee may fuftainc thy bottomleffe heart in 
 her dcfire after thegrace of the Sacrament. Say thus,Oh bleffed Spi- 
 rit of Baptifme, resneber thou wert given by the Lord lefus at his 
 afccnfion for thy Church, Iob» 7* 5 ^> T 7 • Now Chrift is glorified, 
 ROW let thy Spirit be given to bring the life of the Sacrament into 
 me I Once when the world was a Chaos, the Spirit of creation fo- Gen,i.t3 
 ftered and brooded the waters, and brought forth order and mat- 
 ter for each part of die world I Oh now come dowiiei with thy fire, 
 and warrae this water, make it eftetftuail, for the fcattering of my 
 darkeneffe, errour, rebellion, corruption, and the purging of old 
 ^dam^ the morticing and confuming of my concupifccnce and 
 iufts I And then travtllagaine with me in this thy Qrdinance, til! 
 Chrift and the new creatMre bee formed in me / Make me thy olF- 
 fpring, and generation : breede the thoughts,afFeaions,and difpo- Gal.4. i^^ 
 fition of the new birth in me ! Oh make this fountaine and laver 
 Heffed & fruitfull to be the fecde of Chrift in me I Once thouiiidft 
 fo worke with I^rdan^thzt the waftiing of aiiepesj, caufcd his-fleli * ^^"S* i*Hl 
 CoretHrneasthefledi ©fa child. Tajc^awaymylcprofiealfo, and 
 make me as a little childe I Once thy Angell foftirredthe Poole, ^°^" ^5i4. j 
 that who fo ftept in next was healed, of what difeafe foever hee 
 was ficke I O ftirre this Poole alfo, make it an healing water, put 
 into it the vertue of him, that with a word fpx^ken could cure all 
 maladies, Hcale mine Lord, by this poole: if an Angell couH 
 heale a lame legge, a blinde eye, adeafe eare : thy Spirit can healc 
 worfe difeafes, the difeafe of my nature, the diftempersof pride, 
 worldlinefle, fdfelove, impatience, infidelity, and what not ! As 
 jH/?7^4 having the cloakeofhisMafteriWith the piTomifc of his Spi- ^^inS'»''4» 
 rit, fmote the waters, and caufed them to'goe this way and that, 
 till he went over dry : fo doc thou cry. Where is the Lord God of 
 Baptifme ? The Lord lefus in the water, the- Spirit of regenera- 
 tion ? Oh 1 let the Arke carry mee fafe and free from the gulfe of* l^ingi ^'^l 
 wrath and deftru(5lion 1 Firft, O holy Lord, let thy Spirit caft his 
 fait into thefe waters, which my finne hath made barren and ac- 
 curfed, ( even as all other creatures ) and fandifie them by union, 
 and put a blefling upon them, implanting the roote of the Lord le- 
 fus into my poore foule, by dipping me into them, that fo as veri- 
 ly as I behold my childs f ice, and • my oWne .flefti cleanfed from 
 fpots by outward water j fo furely wee may finde our foules and 
 fpots thereof to bee waflied by the bloud of Chrift ( this true la- 
 
 G 2 ver 
 
§4 t^eDefrnftm arfdufeof Baptifml Part, t; 
 
 verof thejnew Birth) unto remiflion offinnes, and eternall life f 
 Thus much ofthis point, I now come to the third and laft. 
 Thethlidge- . The thirdgenerall inthe Defcription is, the end whereto bap- 
 nerall. tifme ferveth. Andthatis,thefealingupofall thegrace(mentio- 
 
 The end of it. ^^^J before) to be the foules ovvne, in aillired perfwafion and pof- 
 feflion. I fay not that this is the end which all baptized ones at- 
 taine unto : nay, not all, who yet by the word and faith doe attaine 
 fome comfortable ffllit of Baptifme.But this I fayis the end which 
 jSod intends in the Sacrament : Tofeale up the foule to an aflured 
 feeling and reall partaking of thofe holy things of Chrift, \vhich 
 To Ceale our are here offered. I meane not that this fealing of B^iptifme is inhe- 
 regeneration, rent in it, fo as if the Spirit of regeneration were but an attendant 
 to.Baptiime : no, in no wife : btuthi? -where the Lotdmeanes tc 
 beftow upon a belee^y^wg fowl© .( Vvhlth thoitgh ic r-elids upon his 
 Word and Promife, yet findes many- doubts and feares ) this grace 
 of knowing it felfe to beleeve, to be regenerited,to be eIe(5l,to be 
 heire to heaven:- (which reflexion is the worke of the holy Ghoft) 
 there the Lord ufeth the S^ram^nt of Baptifme to be the inftru- 
 mcnt of this afliirancCj and to make tip the evidence of the word, 
 full and eflfe(flaall. For even as the leale annexed to^n Evidence, 
 ■makes it paft queftion (as I faid before)fo doth this Scale added to 
 to the Word,perfedl the evidence of it.and therefore we may truly 
 /ayi carries in it the, lift, beft, and uttcrrabft evidence, which the 
 Jlord h&th to bcftowtipofi the foule, to put her out of queftion. 
 By looking ac To repcate things fpoken already, is not my piirpofc ; onely ap- 
 the Cove-" . ply the gcnerall to particular : The feale of Baptifme lookes at the- 
 naat. extent of the Covenant: Thou knoweft what it is to have the 
 
 - Lord to be thy God in Chrift. Lfpeake (even now) at large of thf 
 grace of Baptifme. The felfe fame is the extent of the Covenant 5 
 it reacheth not owe inch ftiortcr , than that I fpake there. Now 
 marke,a3 large as that is,fo large is this Seale of Baptifme ; and the 
 Lordkeeper of the great Scale is the Spirit of Chrift :. he it is who 
 brings it forth to the foule that needes it,aiid hungers after it by the 
 tafte of the gracioufnefle and fweerneffe of God-in.thc Covenant. 
 And he askes the fou!e,Hnd faith :.Poore foule, have not I oft con- 
 vinced thee by my promife, of my faithfull meaning ? Have T not 
 faidjl will never faile or deceive thee? Yes Lord, but lam fold un- 
 der carnall fence and infidelity ;Wcll,but what faift thou if I bring 
 , , forth the mar kes, the wounds, the water, and blond of the Lord 
 ^^"♦3^'*J-^.Iefusfide, and fprinkle them upon thee ?. When Tamar knew not- 
 
 how 
 
C a A ? . 5^ . Ttht D efcri^tidrt And itfe ofBiftifmfl % ^ 
 
 how to c9«vince fttd^t lo, (liec fends him the cloakc, (lafFe, an<f 
 jfignct, asking him, Whofe they were ? and when he faw them hce 
 was convinced. This courfc was better than words, it had a realt 
 relation m it. So here the Spirit brings out the very inftramcnts of 
 aflUrance , and laies water upon thy flefli to fecurc thee , Chrift in 
 his life and death ij» thine : and {hall not this be a reall relation a- 
 bove the naked word unto thee ? Yes ftirely, if together with the 
 csitward prefenting of the things, he alf© clap the Seale upon th/ 
 foule : and leave a print upo» thy fofc hearr,wbich may affure thee 
 he hath becne there , to fetch out thy Oavifli feare and infidelitie. Ephct.f ji*, 
 Readc EphejianSy Chapter i . verfe 1 5 . where this Spirit is called 
 the fealcr of the Promifc : Its called the earned of our iaj^itancc, Ephe.4. jo, 
 and purchafed pofleflion. Reade alfo Sphef, 4. ^o. whereat is cal- 
 led the Sealer of our redemption; By which phrafes,all the whole 
 grace of Chrift is mzwtyvU, hat the Spirit in Baptifme ftales oub 
 Vocation, our luftification. Adoption, Sandification> and the reft, 
 one as well as the othe^ ^. 
 
 Now for ufc. It this be true, what caufe of mourning is there for ^'* ' ^ ^ 
 us in thelc times, that the grace and fcalin^ power oFthe Spirit in -^^^^^^ 's 
 Baptifme is fo unknowne to the body of Congregations in this 
 Church ? How few behold Baptifme with fuch an eye ? Oh ! how 
 doe the moft turne it into a ceremony ? Some of the richer fort* 
 making it a ceremony of pompe and lenfuality. the poorer .of com- 
 mon pafl'age and forme, which wlien its over, the Pageant is done. 
 The better fort acknowledge it but an initiating ordinance,fcrving 
 to make men vifible Chriftians. But as for grace,efpecially this ex- 
 ceeding grace of the fealing Spirit of Adoption and aflurance, A^jj.^ 
 what one ofan hundred fees It ? Oh lamentable. ! We readc, that 
 when certaine difciples of Ichfts baptifme at Ephefm^ were askc 
 by Paul^ If they had received the Holy Ghoft fince they be- . * 
 leeved? They aHlwered,They knew not fo much as whether thef c 
 was any Holy Ghoft or no. So may '■ fay of our people; AIas,they 
 arc fo farre from the 5eale of Baptifme, that they know not whe- 
 ther there be any fuch thing or not? They know not whether God 
 hath any Ordinance of fo high nature as this, to convey alTur- 
 ancc into a man of his regeneration : And how can fuch chufe buc 
 live a fad, drooping courlc ? 
 
 Nay, to this I may addc, that it is the caufe of thoufands of Chri- «- . 
 ftians ( whom we fliould highly offend, if wee queftioned them ) ^'^'^^^^^^ ^« 
 who fcarH fee neede of fuch a fAlin^Ordinance.They praife God, 
 
 G 5 they 
 
they have bcleevcd their falvation,andfince thatjthey have bceiic 
 rid of all feares and doabts, and walkc on and on without ayle or 
 annoyance. Indeede they found fome adoc with thcmfelves ere 
 they could attaine faith. But when they oncie got ity they got all at 
 once, and fince feele fmall doubts or oppofitions to it, wherein or 
 without. No do .^ What .''was all grace laid in one houre in your bo- 
 -fomcL^Have ye no ftepping in of Sathan,flefh,infidelity,revolt, bad 
 world to unfetle ye .'' I will not judge you : but judge your felves,^ 
 and enquire,whether thatfudden peace of yours be not rather fuch 
 a one as favors of prefumption of adefire to be troubled no longer 
 about the matter,than folid and profound? feare the worltjthe befi: 
 willfaveiiiTelfe. Tremble to thinke God {hould have an Ordi- 
 nance in ftore, which you ftand in no neede of. I f it be fo, then fuch 
 as neede it, jfibali have it, but you may miffe it well enough. 
 :^mneh Y» "^o ^^^f^ ^ ^^y ^'^^^ another (though better objed oF mourning) 
 ^" whofe hearts arc afflicted enough,forlacke of affuranceibut what 
 
 /^fth.4. x6.& with their felfe-loving reft in their complements>and not going to 
 •4.3. . the golden Scepter ( with fy?/?^ ) and what with their depth of 
 melancholyjhardneffeto be perfwaded; as alfo their deepe bon- 
 dage by unbeleefe ; they will not heare of fuch a poflibilitie of fea- 
 ling aflurancejbut either thinke it afable,or farre from their reach: 
 and therefore fet downe their ftaffe, that (if unbeleefe and fta^ge- 
 j. J g ring can doe it)all their dayes mitft be miferable.The Lord hatn rc- 
 Dcur;^*. 6, n^oved them farre from profperity,and put out their light. Oh,un- 
 ^ '' ■-' thankefull ones ! Doe ye thus requite the Lord for his Sacrament .^ 
 E0.7.x*^x?. Is this your meditation, application of the fealing {3ower of it f Is 
 -- -- -— jt too good for ye, with Ahaz ;. to receive a figne from God ! Doe 
 ye not neede it.^Or,are ye fo fapedin bondage and angui{h,that ye 
 heede it not.^Why then yeeld ye purpofely to it^Wby ftrive ye not 
 to lay in for any grace which God hath for yt? W hat fer^'ice (hail 
 God have from ye without it?j f ye flight this comfort,muft ye not 
 needs flight obedience ? If God (hould ftrengthen ye in feekng ity 
 and hold ye off; yet is there any fuch employment, fo precious as 
 this. Oh ? poore foules, if lamenting would doe you good, what 
 fieede have ye of it J" Oh 1 confider and c^me out of your dungean I 
 Tell me, when our A dverfaries the Papifts laugh &; fcorne the Dp- 
 flrinc of aflurance, fay its irapoflible :doe you favour them.^ Sure 
 I am in your confcience and converfatfon, ye are of another ftamp; 
 i'Pet'?. ult. ^^^ ^'^^ y^ ^""^^ tremble that you fliould dwell next doore to. fuch-, 
 *■ '"• and fall into ths fame ftjcame of thdrerForf 
 
 Second! Va- 
 
C H A P .'T •'• ^^^ ^ sfcrlftkn mi afe ofB i^Hfms^ 87 
 
 Seco:idIy,lec albhamble one3,tliit would follow the Lord in; his Vfc i J 
 Ordinance (if by any msanes they might comprehend that for 
 which they are comprehended ofChrift) admire and adore this Phijj.iij, 
 bounty of God in his Sacrament, who fo long fmce thy Baptilme. 
 when thou thoughtefl: no other,but"thoii hadii beenc forgotten,y6C 
 hath remembred, or offers to remember thee withthetruitof thy 
 BaptiGne : who could Have dreamt it? Once, when Peter heard ^^^^ ^^, 
 Chrift offer to walh him, he told him,hefliould never do To meane 7^5,3. *• 
 an office to him. But when our Saviom- replyed,^ fVhMlmw doe, 
 thoH knowefi not, but hereafter thoti fhdt knon'; then he changed his 
 minde.When the Lord gave thee Baptifmc in thine infancieCwhich 
 was a pledge of further favor) he ftiewed thee mercy. B-ut Ice, he 
 had a deeperrcach; andin due time, thou ftiouldft know it i and 
 now he offers it thee : No Sacrament paffeth thee,butCif thy heart 
 and minde be matches) he revives the print of thy Baptifme unto 
 thee. Oh! Why is not thy heart broken at it? Lord, I have lived 
 loofely, and bafely, this twenty, thirtyjortyyeares, fmce thy bapi; 
 tizirjg me:Shewing that I was not much the better tor itjAnd no\^ 
 ihouldeft thou at leaft fend a fhowre to fetch up the feedc of rege- 
 neration, from under this drie clod; O^t of the eater W/w.^- lud.Mix^ 
 »#^?andcreatethyf€lfcinawombe fo old, barren, and paltaU 
 
 hope of new birth ? , ,/./-,- -n /-.»» ♦• 
 
 ~ Sarah laughed(the text faith)when fke heard of fuch newes:But Gen. 18.1 w 
 truely Lord my heart hath caufe to rend m pieces to fee luch mer- 
 cy.Oh Lord,I fee with thee a thoufand yeares are as one day ijhou ' ^"•^;- , 
 calleft things that are, as if they were not ? Thhrtie yeares of igno- ? -• ^i-T>^ 
 rance,fapedintheworld,carnall,civill, faples under the dodnnc 
 ofthy Grace and Covenant, (itmay bealfo) a fweanng, drun- 
 ken, uncleane wretch (to be fure, a fon of old Jdam) ftill an hypoj. 
 crite and unbeleever.OhlOiouldft thou now (erel die)prevent hell 
 for mc,and caufe that wordofRegen€ration,which never afforded 
 any favour to me,now to fhew mc,thatthy Sacrament forty yeares 
 fmce call upon mee, hath not loft her ftrength and efficacie ? Oh 
 Lord Ime thinkes now I fee plainly why thou wert aforehand with 
 inc-Even that I might be afhamed I {hould be fo behind with thee: 
 iThat being on the furer hand, I might ply thy Covenant the more 
 earnellly I Oh Lord, if thou haft not prevented me with the|race 
 of the Spirit, I had flept in death I and in thy livery,Iived and died 
 a Traitor. But now, fmce thy Covenant hath entred into me: be- 
 hold, I fee th^ Sacramcjot i^ath'addd fgme fength mto my. 
 
% 8 Tjfe B efcripthff andufe of Bapifme. . Part, t . 
 
 unbclecving heart ; and laying all thy dealing together,! perceive 
 thou meaneft to heapc hot coales of fire upon mee, that 1 mi«ht at 
 leafurc,(erc I goe to the pit,and be no more feenc)know andfeclc 
 that blcffcd ute of Baptifme,which I never faw. Oh Lord,I know 
 there is a fealing power in it I its an annex to thy C ovenant. No 
 fooner did that allure me to belecve, but thy Spirit joyncd it felfc 
 to incto fecond it,to ftrengthen my fainting heart,and then I faw, 
 Xud. 13.13. If thou hadft meant to deftroy mc,thou wouldeft never have fpent 
 one cord upon mt I But feeing thou meaneft to fave me^all {hall do 
 me good, Promife and Scale and fo I have found it Lord,and blefle 
 thee in the view of fuch experience I How many hundreds ofmy 
 age, education, and fafhion,have quite given thee over in the Co- 
 venant they made in baptifme ? But now 1 doe adore and wonder 
 at this unfpeakeable love of thine towards me ; Oh let it never bee 
 forgotten. 
 yfi 3« Thirdly, let it teach thee to examine thy felfe about the truth of 
 
 the fealing grace of the Spirit in thy baptifme. J f the Scale bee as 
 large as the Patent, to all ufes and ends of it j the way to trie thy 
 felfe herein, wnll be this, to examine thy felfe aboux the workc of 
 the word of Regeneration in thee. If that have brought thee necre 
 to thy birth, lo, here is the Spirit for thee , to give ftrength for 
 bringing thee forth to the light. For baptifme truly underftood, 
 feales up all which the Word hath bred in thee. Deceive not thy 
 felfe in thinking that the water alone will beget thee to God.No> 
 I Pet.t. *». its the Word of God, i Pet, \ Mt. which muit doe it, as Um. j .1 6. 
 Jam.i .18/ of hi^ free n>Ul hee he fat us by the Word ofTrnth, Trie thy felfe then 
 by the ufuall adls ofihe Word of Regeneration, and fothou maift 
 gather that this Spirit belongs to thee. This is no place for mee to 
 fligreffe: I will cull out only two or three things which may fervc 
 for this ufe.Deceive not thy felfe, and God will not deceive thee x, 
 Didft thou ever- then feele in thy felfe that this immortall feede, 
 caft into thy eare, did fo defcend into thy hearj , as to workc any 
 %Tiin;i.i2« immortall hope in thee t The Gofpel revcales immortality and 
 glory to the loulc : Did it ever bring to light any fuch thing to 
 thee f Did it ever conceive in thee a fenfiblc diftafte of all hopes 
 below, and raife thy affeflions above? Did it ever caule the things 
 ofthcearth, long life, health, fucceffc, wealth, money, pleafure, 
 to be defpifed in coraparifon of the hope which is fet before thee t 
 Camcft thou ever from the Word, another man in thy atme,appe- 
 sitc, favor and love, than thou wenteft t Did thy heart ever bume 
 
 within 
 
C H A f . 5* • 7")^^ Befcriftion dnd ufe ofSaftifme, \^ 
 
 within tbcc there? And when thou camcft with earthly, bafe 
 thoughts^did the lord fo dafli them by heavenly doiflrine, and the 
 hope of C hriftjthat thou returnedft to thy houfe with a diftafte of 
 thy felfe for them ? Wert thou ever fo touched and taken with 
 the promife of the word,that thou wert loath to forgoe it,for any 
 delight ? In particular, try thy felfe thus, i . Hath the word of the Inftanccs of 
 law cafl: a dcftroying fecdc of death into thee, and taken away «he words 
 that life of old ^^^/w,and joUitic in finne ? Hath it defaced thy old ^'o*^*"^- 
 Image, difcovcred thee to thy felfe to be an Alien from the Ufc of 
 God, and common- wealth of Ilrael f 1 he fonne of an Hittite and 
 Amorite,as odious as one of thirtieyecre old would be to thec,who 
 ijcver was baptized ? 
 
 Secondly, hath the Gofpclcaft a better fccde of hope in Chrift •• 
 by the '' ovenant of reconciliation into thee? In thy hearing of this 
 clad tidings, hath the lord bored an eare in thee, by which this 
 Kedc might conceive & kindle in thy heart f Hath it wrought the 
 preparation of heart in thee,by brokcnncffe.tenderncfle, humility* 
 unweariedneffe of paine, fclfe-dcniall f &c. Hath it fetled and di- 
 gcfted inthee,as a thing of fuch beauty ,a6 in comparifon of which, 
 all the glory of the earth is droffe ? Hath it abode in thee, and 
 brought an undecaying fweetncflc into thee ? Haft thou felt in thy 
 Wombe the paines of true life,and the new birth ? vU» How cor- 
 ruption of nature, felfe, and infidelity, have rebelled againftthc 
 worke, both of the Law and Gofpel ? Haft thou with Rebecca (in ^en.»^ *** 
 this combat ) gone to God with thy complaint of the infinite lets 
 that have held thee from beleeving? And hath the Lord by his Pro- 
 mife and perfwafions, faftened thy anchor of foulc upon his bot- 
 tomc of free grace and truth, rencMJncing thy owne hopes, fearcs, 
 performances f' So that now thou haft him dole bound to thee in 
 his word, firom ever forfaking thee -^ Then I fay to thee, thou art 
 he whojn the word hath bred Chrift in & formed life in thee |)y 
 feith. What wanteth then ? Oh t thy heart is fickle,and too weake 
 to buy and fell ii^on the ba e word without wavering I yea, thou 
 haft much adoc to get vi<!^ory over thy ftncertairic heart I Well, no 
 wonder. Ihoufeeft nothing, and to refift fence>is a great worke s 
 yct.be faithfoll with God and give not over his promife, & by due 
 cleaving to the bare truth of rhe Lord,begge further light, and reft 
 tiotint%meafure, much lefle yedd toanyloveoffoinc to dar- 
 ken and defile thee : And fo doing,! affurethce, thattothec;, f and 
 , to none but fuch) theJ&ale of baptiime belongs : tboti iki^x fii^e 
 
5o- The3efcrtftmAndup: df'Bdpftftni;^ ' PSre7rr 
 
 l^i^'^'^o- *^ ^^^^ ^^^^ ^y ^^^ ^P^"^^^ convince thee deepelier ; the Spirit of 
 Baptifmc fliall bring forth Gods pledges, {hew thee them,convey 
 into thy faint heart,ftrcngth,confidence.and courage of faith,& fee 
 thee above, thy diftempers, as if they had never annoyed thee; If, I 
 ray,he have purpofed fuch a decree ofgrace unto thee, he will ef^ 
 fc<ft it in time ; elfe know,that(howroever)yet thy fervicc is blef- 
 ' fed, and thy faith hath bred the life of regeneration in thee. 
 SrdHch i: Fourthly, let this be exhortation,to urge us to apply our felves to 
 S>^°r^ baptifme,for the fealing worke of the Spirit therein. And firft I di- 
 •»?Y «s, j.g^ j^y fpeech to young novices under the meancs : Slight not off 
 the firft incklings of this fealing Spirit. Thefirfl kyes and heatesof 
 the holy Ghoft and fire, doe ufually breake forth in youth. Confi- 
 ^er, its not a dayea worke, nor a thing eafic to fettle the Spirit of 
 fealing upon thy foule : there be many fteps to it. Oh 1 looke-to it ' 
 ye yong beginners j One caufe why old Chriftians walke fo heavii 
 Iy,is becaule they never heeded, or hatched the firit motions of the 
 Spirit in theirbeginniiigsi If then the Spirit of God doe call an4 
 - .^ -^ ^itre in thee, by early affeiflions, love^ ?eale, enquiry •)5 anfweri 
 « Sam,; ^. Speake Lord, for thyfervant hem-ef j put him not oif by cafe or bon^ 
 dagejif fuch a thought come,as this. What a dramme of Grace and 
 Life of Chrifl: is worth,or what vow thou macfefl in Baptifme,and 
 liow retchlefTe thou hafl beeneto keepeit ? dally not with fuch 
 items, fhake not oft^ either pangs of terrour, by lufts of youth ; oi^ 
 pangs of hope & love, with eafe and floth : fot fo the Spirit of fea- 
 ling is fore-fl:alled,and the faire forwardnefle thereto, will hardly 
 lolin < 'V be recovered. Put in thy foote prefently upon the Angells flirring 
 the Poole ; if thou have an heart, none fliall prevent thee heere, as 
 there. If thefe feeds were not choked, and thefe buds cropt, they 
 wpjjid ptoovc the af&ring, fealing Spirit of grace indue timcj 
 iThrough contempt; of it, the Lord leaves youth to that hideoufiaes 
 JUifeiar ii ^"^ ^'ip^ftc^e in finne , yea a fpirit of defperate debauchednelfe in 
 fP J • _ • drinking, oathes and villany , ^s would got be bekev^d of fuch 
 
 youth;- _ •,: ^;v,'i;:<, .. .. •""■7/;_; ■ -^i::^.-^:^\:{i.:iLv{iz^^. 
 
 ISvAmhi?^ Secondly,! fpeake to alloth^^applyydiffehrcs to the Sacrai^^ 
 IS.cW?! ?ncs of Baptifme for this lafl evidence and icale of the Sj>irit,to let you 
 know thatye are the lords.Lin not till the Lord hath fcaleJyi^fot 
 nis owne.-fet his marke upon you,not to be blotted out : Xooke up 
 at etch SacramcntjCach Baptizing yc fee, to the Lord -, that( which 
 i™*?, fo^nicr point I fpake) as he hath applyed thegrace oi^^ 
 
 " affurancc 
 
C H A ? ^ f ^^^ T>efmptioff And ufe ofBupifmf. ^ i 
 
 afftiraTice unto you by his Baptifme.Ict not fuch a mercy be thereto 
 
 'be had & you not aware of it. Ihinke it not too good to receive,ii 
 
 God will srant itWhat is freer than,gift to an unworthy onePlord 
 
 I have lone fate waiting for it^both by Promife and Sacrament. At 
 
 len<^th when I little thinke, let thy Chariots come to my d0ore,as 
 
 'J4%hs to Ucob,t\i2M I may fay,Tts enough: Lordmvi> lettefi thou thy. Gen.4f.z?. ' 
 
 fervant depart w peace, \ would not be to keke of this agame for the Luke 2.29, 
 
 world. Say as Peter, Wajknot feeteMt all farts, throughly drench loh. 13. ^. 
 
 tne in this laver ; urge the Iord,Gh / though I am the unworthieft 
 
 of thoufands to enjoy it,yet it is as eafie for theeto fet thy Seale up. 
 
 on mc^s for me to print foft \^axejto put on Chrift upon me,as for o"h . im^ 
 
 me to put on my cloathcs : Let not my foule be fad & doubtful! all 
 
 my dayes, for that which is fo eafie tor thee to give. Let me have 
 
 that Seale I ord,and it fliall be above al fecurities of land and leafeV 
 
 cloath me with this Robe^and all other fhreeds fhall bee bafe unto 
 
 mc Remember how long I have waited for thy falvation Lordjas Gcn,4^,iSi 
 
 one that longeth for ncwes from a farre countrey .Gh'they fhall be 
 
 welcome I And for my part, Iconfefle, exceptthouhelpemthe 
 
 worke, and apply thy Seale, all my Hearings, all thy Ordinances^. ) 
 
 Word,Sacranients,Promifes, fhall leave me as they found me j not 
 
 one of the benefits of Chrift can relifli my heart,nor goc mto ^7 , 
 
 fpirit,except thou draw it in to me;Oh I how woefuU fhall it be,to ioh.6.44,. 
 
 fee all my labout as water fpilt upon the ground .? 
 
 Thirdly,! adde this ope item and caveat to all relapfed ones^who Branch 37 
 arc funke from their firft comfort & hope in the promife. Give not To relapfed 
 the Lord ovci- for all that : Be not fullen and difcontent with him, °"^^"- 
 nor thy felfc. Mourne and fpare not, that thou (houldeft no more 
 watch to fuch a truft as theLord-hath put into thee.-That either thou 
 houldeft be weary of clinging to the promife -..That Chrift jQiould 
 notbe to thee y€fterday,to day , and the- fame for ever ; That either HeB.i 3 . ^ . 
 by feare of holding out, or pi-efumption of thy owne, or eafe. or 
 worldlines, or efpecially by that body ofdeath,thou fhouldeft give 
 way to new contents, the devils painted bables.and thefafhion of 
 this bafe,declining, formall, hollow world. But be not hereby dif^ 
 touraged and defperate with thy felfe ; Shall a man fall, and not 
 arife.^Look back to this Arke & Ship of Bapti'fme,whence thou art ler. 8. 4^ 
 fallen ; No new Baptifmc (ball fieede -the old ( if ever thou wert 
 baptifed truely ) (hall ferve ; lay then hold of that, znA be confor- 
 ted. I knew an holy woman who never found her felfe.eclipfed 
 and damped in her comfort 5 but flaecfound comfort by her Bap-- 
 
pt TheDefcriftionAndufeofBAftifmel Parf.V; 
 
 tifoie ; but (bee was indeede a very fweete patterne ofhumilitie, 
 and of acqaaiiitancc with God in all his Ordinances. If tho'i confi- 
 dcr well,Baptifnie is thy fecondboDtde after (hipwrackc; dpe buc 
 Pfal.i 1^.94. lay hold upon one broken peice of this (liip, and fay, Lord, I have 
 bin thine, favc mee; I have felt thee fweete in the promife and 
 Seale,thouc7h now it be other wife through a dead heart ; doe but 
 crawle in the waters, and touch a brim of this {hip>and lo,thc Piloc 
 will receive thee in againe : not to make a trade and falling fick- 
 neflc of often revolting,but to make thee more wary and fearfuU, 
 never to provoke the Lord in like manner, through his grace fu- 
 
 ftaining thee. ^ » . , , . ^ 1 rt -r 
 
 Vfi 5. Laftly, if God have revived thy fpint by this Seale ol baptilme, 
 
 walke before him in the ftrength of it: Seale backe to him the fruic 
 of it, in a moft faithfull, clofe, and wary cgurfe. Confider,the fea- 
 ling Spirit hath many bleffed properties-, lcarne,hold,nouri{h them 
 in thy heart and courfe : Gi^e teftimonie to God and his caufc, ho- 
 nour and Religionjleale him this fruit of thy fervice, who hath not 
 ncglefledthee in fuch a favour.Difdaine not any weaker ones,who 
 have not attained thy ftrength, cannot faile upon the mame, but 
 are faine with their poore weake faith to goe by the fhore : pit- 
 tie and helpe fuch with tlie Spirit of companion, forhi5 lake who 
 fcalcd thee,when hee owed thee no fuch mercy. Apply thy felfc to 
 the markes of this feale, looke upon each letter of this ftampe, and 
 Thcfruhsof let ittcachthec thy duty. The fealing Spirit is a fpirit of lingular 
 t'i^^tol peace of confcience, and Joy in the lively hope of falvation ; liberty 
 Bapufmc. with God, fulnelTe of faith and perfwahon, confidence in praver, 
 purcneflc of heart and life,and fo of the reft.Doft thou walke thus? 
 f Pcr.j.ii. Approve thy felfe in fome truth herein. Touching the hrilS.Peter 
 tels thce.baptifme is the anfwer of a good, that is,an excufingcon- 
 fcicnce.What is that ? If it be demanded, whether it bee broken, 
 humbled,belecving,pardoned ? It anfwers, yea Lord, thou kno w- 
 R,«,, elHt.HafttHoupeacethereby?Doftthouwalkcwithitdaily,and 
 Ephc A ;. nouriil, itnf fo,this peace will be as Armour to thee. P^M,6. 
 ly.callesitthc ftiooes of peace, for as by them our tender fcctc 
 walke fafely upon the flints, androckes, andgravell, which elfe 
 would cut and wound us : fo by peace we have fafety in troubles, 
 X, , . count them all joy , and are not unfetled by them ^ our^urfe ; If 
 fel ; fo,then alfo this peace wil rule our hearts and mmdes:Wc will be 
 ^^'^^'''' kept in awe by it, that rather than we would lofe and forfeit that, 
 W€ wouldlofc any jewelUfo dcarcitis and fo hard to rccovcr.Ohl 
 
 I It 
 
if fo.then we fhall not be moved in all the tumults of this hurrying, 
 world, the malice of Tyrants, the declining of Hypocrites, the 
 oreat jollity of Time-fervcrs, the {cutfiing Flt honours and great 
 thing'? : but this peace (hall calme us. Againe,vf this peace of heart 
 by/uftificationbeeinus, it will prefentus with an holy compla- 
 cence in our eftatc , a fweete content in God above any other ob- 
 je6l : as one that hath found a Pcarle.hath fuller contcntment,tha!i 
 in the corne, cattell, and trifles formerly poffefled -, this compre- 
 hends al and drownes them: And the heart of fuch a man is at eafe, 
 he carrieth more about him than they who have large pofleflions. 
 So, there is not onely a quietnefle from former warre : but an ex- 
 cellent refiexionof welfare, fuch as was in Ma?^ ere hee finned 2 
 and in this .better that he defires not to chan ge it for any other. And 
 laftly, to this prcfent fweetnes & joy, there is alfo aftbrdcd to fuch 
 a foulc, an andecaying tafte of the glory to come ; a lively hope 
 and waiting for it, as one who hath an earneft in hand of a full 
 fumme, waiteth for that fumme to be wholly paid at the day ap- 
 pointed. So iris here. The peace which worketh Iweetnes of fpirit 
 forthe prefent,eniarges it felfe flirther, & gives the foule a tafte of 
 thateternal joy which it {hal po{refrehereafter,when it ihal put off 
 this corruption,& earthly tabernacle for one not made with hands. 
 
 Secondly, the Spirit offealing hath fulnefle of faith in It. It is ^ 
 therefore compared to fullfayles ofwinde,which carry the Hiip air Heb.to.is, 
 'end Is it fo with thee? Art thou- free (in good meafure) from a life 
 offence, from judging things of God by the outfides ? Canft thou 
 reft in this, that although thou neither heareft voyceTrom heaven, 
 nor fceft fhape, yet there is a Sun within the cbuds ? There is a 
 God and all the fidelity, truth, and love is ftill in the promifes, 
 xvhich ever was without {hadow of turning. Art thou by this faiUi^ _ 
 carried above thofefeares, doubts, diftempers, which (when the ^^'i-hh^- 
 coaft was mifty)thou wert annoyed with? Walkeft thou now with 
 cleerer comfort, joy, and perfwafionof Gods love, providence, 
 promifes ? Is thy heart as the Arkeabove the rockes ? Is it farreo" Gen. 7^X3 
 therwife with thee in the frequency, the difmalnelfe of thy unbe- 
 leefe, than formerly ? Are thy buffetings, temptations, lufts.well 
 blowne over? Then hold and nouriOi tliis fi-uit in thee,knowing it 
 is no common thing. ButOh Lord !: where is the man to-whom I 
 
 . fpeakethis? ^ tt 1 • o 
 
 Thirdly,nouri(Ti thy liberty.Was it wont to be an ufuall thing to g^- 
 theetobccloggedwiththew€ightoffiii,.H'<?^.i-2.i.vexedvvith "^'^•i ■ >• 
 
 ths: 
 
the fiery darts of Satan and his noyfome bufferings ] toffed with 
 ftronglufts : was the vvorke of (Sord irkefome, painefull to thee, 
 hardly drawne to it, foone unfetled ? How is it now? The Spirit of 
 \ CoE.s.ir- fealing is a free Spirit, a Cor, g.17. The Lord is a Spirit,where hee 
 Luks 1.6. is there is Uberty , Doft thou now walke inand out with the Lori 
 as a fonne in the houfe Avell provided for ? Rid off thy old chaines; 
 Pfal.iip.SJ* enlarged to runne the Commandements of God with cheereftil- 
 neffe. Haft thou freedome from thy old feare ? Hath the Lord both 
 overthrowne the court of finne and bad confcience, and all the of- 
 ficers of it? Canft thou mcete the Bayliffe fecurely ? Canft thou as a 
 pal. J. I. free man, looke upon Satan ,hell,death, without horrour ? Notniih 
 k, and be thankehill for it. 
 i{.: Fourthly ,Haft thou the boldneffe of the Spirit of adoption? Caiift 
 
 Rom. 8. 1?. thou come to the Lord in prayer with holy confidence ? Is thy fla- 
 Vei fe z6. yif]^ j^g^^^. gQ^e ? Dareft thou call God Father by good proofe and 
 ^»ch. i>.io. jj.ygjj p j)q^j^ ^j^- 5^.j..j, ^p q^^ ^^^^^ ^^^^ ^^p^^y ^ ^^^^ .^ ^^^^^ 
 
 put thine o wne Spirit of felfe, of gifts, of forrae, and teach thee to 
 pray wifely, with feeling and groaning under thy corruptions,fee- 
 king more mortification of heart and fpirit ? Art thou fo fervent, 
 and frequent as one his knowes thy welcome ? Canft thou lay in 
 dayly for thy felfe & othcrsPBleffe God for thy portion,& prifeit. 
 ^^ So fifthly,Haft thou the fpirit of holiiicfle and pureneffe? If thou 
 
 be fealed by the affuring Spirit,thou art fcaled by the holy Spirit of 
 God: How doth it appeare? Is there love of pureneffe and holjnes, 
 a loathing of all falfehood & profanencs in thee? Haft thou gotten 
 
 Deut XX is- ^ ^"^^ "'^^^ ""'^^^ ^"^ "^^ of all ordinances, bleflings^ and admini- 
 jjj^ ;, , J,' ilrations of God towards thee ? Art thou able to fzyXo the pure alt 
 things are pure} Doft thou grow more fruitfull and plentifull in ho- 
 lineffe^all holy meanes (meditation, fafting, conference) holy du- 
 ties ( compaflion, mercy, love, piety, foberneffe ) holy graces, (as 
 --Pet 1 <8 ^^^^h>^^P^' P3ti^"<^^-^) Doft thou adde grace to grace, fo as thou 
 aPetlj.ulV 'maift not bee unprofitable? but grow, be rooted and fetlcd? ftill 
 f Cor. 1 5 .lilt. *^^«n I fay nourifh thefc. I affure thee, this world is not for fuch 
 matters ; blcffe him that hath called thee out of it : and in the 
 I King.19.8. ftrength of this feale of Baptifme, walke on ( as Elkh did ) to the 
 Ephe, 4.30. mount of God. Grieve not this fweet Spirit by any lafts,or rootc 
 of bitternelTe* keepe the world under the girdle of this Spirit.pro- 
 voke him notto for fake thee, but having felt his fweetneffe, let 
 him not depart from thee,till he have condu(5led thee iiuo the land 
 pfrighteoufnelfe. And know, if this Spirit be given thee, thou 
 
 keepeft 
 
C HAP. 6l TheDefcriplon of the Lords SuffeV. vi 
 
 Jicepeft a coftly thing, which not all they have ( who yetbekcve) 
 
 in this meafure : deceive not thy felfe about it,and if thou have itj 
 
 nourifli it carefully. For as the traveller.who hath nothing to lofe, 
 
 is carelefle of thecves : fo know.thou that haft fnch a charge,hadft 
 
 licede be /ealous,Ieaft Satan,the world, and thy evill felfe rob thee 
 
 of thy treafure. And this be faid of this third general!. Alio of the Ephe.f.S^ 
 
 end of Baptifmerand fo of the whole do(3:rine and ufe of Baptifme 
 
 (the more largely^ becaufe I fhall touch.it lao more,as I purpofe to 
 
 doctheotlier >Ghlhow is it to be lamented, that the knowledge 
 
 and ufe of it is Jio more undcrftood by our Minifters and people I 
 
 ^ ■ ^'' '■'''■' '/-/- Chap. VI.. 
 
 C fthe Supper piFthe 'Tord. The defcrm)nn and part t of it. And 
 
 Come now to the Doadne and difcourfe of the Supper 
 of the Lord i wherein , as I forefee, that thofe things 
 
 which doe pccuharly concerne thehajidlingofit,. will 
 take up ipuch more roome than the former of BaptifmCa 
 ( as being the Sacrament of growne ones, and therefore having in 
 it more life for prcfentadminiftration and ufe, than the other of 
 Infants :) Soalfo I fee much labour is fparedme in this latter,be- 
 caufc of thofe generals which unavoydably have h^^n^ handled in 
 the former ; I fay^fofar as thofc things do agree to the Supper;ifub- 
 JQSis only being changed. So farre then as ought hath beenc toucht 
 fceforc,of the Order,the Conftitution, the A(5ls, Gr^ce^or Sealing 
 of Baptiftne , which may fute and agree with this of the Supper, 
 let none lobke for the Repetition of it •. onely in fuch grounds ^ I 
 will content my felfe to point to the fpeciall application in few, 
 Words, and dwell the longer upon things peculiarly proper to the 
 Supper. And thofe are thefe three ? The k&s to be performed -The 
 diftijia grace offered m it. Thefpeciail end of it, which ftands in 
 the dealing power, and the ob/ed whereabout itis occupied. „ . 
 
 The Supper of the Lord then (to dcfcribe it firft : ) is the fecond ^-'f '^^^'^^ ' 
 Sacramentof the GofpeI,confifting of lefus Chrift exhibited in the * 
 Bread and Wine, wherein by certaine Afls duely performed about 
 the Elements ; whole Chrift , body and bloud is conveyed to the 
 *SouIe>ibrthc fealing up of her growthjand encreafein the Grace ^ , , 
 «ftheCo\nenant. iSrancfi. 
 
 
 oftheordgr/- 
 
p6 ThiT)cfcrqt'mcfthe Lords Suffer., md Part.iJ 
 
 rslSeKS of fuch as profit not by the connexion oRhis 
 
 t,rhVother Who fo then have trudy tatted of the Grace of Bap- 
 
 ■ '■ ifme andhave lyen in the wombe tlftreof , let them come m, 
 
 and humbly, yet confidently.pleade for the fuccour of th.s kcond. 
 
 for the Lord who hath no fupcrfluous nouri{hment for Baftardsj 
 
 hisowne, byhisSpirit. iiea.tnenewDon.^^^^^^^.^^j^^^^^^j^^^^ 
 
 .PCX-... f°'*^''^t:;PtrArth7s;uk the Lords, 
 
 hath Uberty to "/'/.' I- i„ i^t and portion n me, as by all 
 P&U..i,.s7. thine Lord, fave "^J, "^^'^^Jy th?\hy ««"=""««, as moltpit- 
 
 t t ,n am Tarn from thee-.maintaine the Creation of thy hand, 
 b^atl S aglft aUenemies,inaUfpiritaaU welfo^^^^ 
 byalimeanc , 5 and the good of thine, fofarreasall 
 
 Ihv 7rS and PnvSges ( belo.^ging to the m^bers of Ay 
 thyPromilei, an j^ |ber,itwiUbeasgreatadiftionoacfor 
 
 fh«''o1ca:fttw^kemanniipofthyhan/,^sifthouhada^^^ 
 
 n"e?onS S^onffi-Zlefus-breadan^^ 
 -.Branch. „f "X, Uh beene toucht already. Here I adde, thatthe Lord 
 Thecom. **''""'° '„.i,;mfrlfefn his Word of Promifetohisbelee- 
 
 found. I?f"''^^\"/V^"^^;£ S^^^^^^ delight the«,fih..i. 
 
 vmgones biddmgthem,*^^^^^^ 
 
 BTay SJ... /-r-^f^^herebjpW ,, 
 
 BreSwfeAKilnsareSpiritual^^^ 
 
 ^«mSl vet Sacramentall including the Verball as above It) to 
 
 .nn«v Snir tuall reftelhing more fiiUy, more immediately, more 
 fveS the Soule,than by the former alone. As 'f he (hould fay. 
 <Th '^o^re fouie, lam content to unite my power and fii neffe of 
 ftre irandcomfort, notonelytomy Word and from.fes. bur 
 
 ivenfomy Creaturesalfo.(& y«'Wnte«"°f/'^'f Sneofmy 
 forthygoid, I know thou haft as great neede of » fign^o^'^J 
 
Chap. ^. oftheSacrAmentaEa5tsofthe Minijlcr. pj 
 
 gooci-will and love to uphold thee,as ever thou hadft of my Crea- 
 ting power to forme mine Image at the firftin thee: J^ there were 
 ufe of both Word and Water to become a feed of Regeneration to 
 create thee : there ie as great ufe of the fame Word, and Bread 
 ^nd Wine to cherifh thee. No man ever hated, but preferved his Ephe.y. 29; 
 owne flefli: To fliew then how deare thou art to me (even as the 
 wife to the husband) loe, nothing fhall ever part thee and mee, 
 which I can do for thee: I that was with the former to breed thee, 
 will be with the latter to feed and nourifhthec.-no necelTary ayde Pfal.84.ii<, 
 fhall be wantingj for all ends meet, as well to keepe thee fat and 
 Wel-liking in goodne{re,as to make thee goodj I who created thee ^^^^ ^7.r9v 
 of nothing,yea of worfe than nothing to be mine Image, will not 
 faile of good to make thee better ;therefore"acknowIedge my love 
 and faithfiilneffe in both. 
 
 The Vfe may be to convince all fuch as have a finifter andunc- Vfe', 
 quail conceit ofthe worth of Sacrwients, as if the necefllty and Againfttwos 
 Sacramentall union ofone,were notab eflentiall and thankworthy ^°*^'^i 
 as the other. Papifls firftjalthough they magniHe both Sacraments 
 too farre; yet debafe the Sacrament of the new birth under the o- 
 ther, which they call of the Altars Here they put all their confi- 
 dencc,and lay all their treafurej Chrift fhall not only be united Sa-| 
 cramentally to it, but even Tranfubftantiated into it: its their Pan- 
 dora,to which they have brought all their bafe additions to adornc 
 and fet it forth: whereas the union with both thefe is one and the 
 fame for their fe verall ufe : and i f not equall,than none at all . Con- ^ 
 trary to whom, is another conceite of fuch as thinke, there is leffc 
 ufe of this union than the other: feeing the Church may far worfe 
 want the Sacrament of ingrafting than the other. To which I an- 
 fwer,that although in fomerefped its not to be denyed that the 
 Sacrament of aGhriftian being, hath in it felfe a preheminencc a- 
 bove the other of well-being; yet in the wifedome of the ordey- 
 ner,and for the continualnefie of ufe which the Supper hath to re* 
 paire the daily wanzings and decayes ofthe fouledts mofl: certaine u 
 there ought to be made no comparifon between their neceflity, no ^ 
 unequalneffe to be imagined.But as the child being asked whethec^ 
 it love father or mother befljis taught to fay, I love them both bcft»' ' 
 I love neither better than otlTer;fo ought a Chriftian to fay of thefe' 
 Whereas the adminiftration of God.in the old Church isalledgcd. 
 That their circumcifion was long without a PafTeover :I anfwere, 
 Wliat Cod can doe by one when he denies another, is not here 
 
 H • debated 
 
9^ TheUefcripien oftheLordsSuf^er^and Part. i. 
 debated : but ratlier what eftecme he requires of b 3th, fo long aj 
 both equally may be en/oyed: Nay further, vvc know God bare 
 with his Church for the long intermiflion- both of Circumcifion 
 ^nd pafleover, after the ordaining of both : how much more fhall 
 he not toilerate onely, but fupply abundantly the neccflary want 
 of- the one, if perfecutioiTcompell it.^ But other wife in the liberty 
 of both, who fhould dare to dreame of an inequality? 
 The materi- Now I come to the materials : and firft of the Elements, to \v% 
 als ofic. ht^^d and wine : whereof, becaufe 1 have fpoken fomewhat be- 
 fore,therefore here Iwill content my felfe only to treate a little of 
 Foure things, thefe foure particulars. Firft,thefenriblcnes,Secondly,thc aptneife 
 Thirdlyjthefimplicity.Fourthly,the fulnes of thefe twoElements. 
 The fira fen- Touching the firi>, feeing the Lord would have thefe Elements, 
 fiblencffc. ^o plaine and fenfible refemblers of heavenly nouridiment, how 
 fenfibly fhould our foulesbc lifted up by them, to the things refem- 
 bled? It comes to my mind what ^J^ofes, Deut.S. 2, 3 .&c. tels the 
 Jfraelites , that the Lord had^ palpably difcovered himfelfe to- 
 them in the Wildemefle,tbat for fhame they could not but know, 
 beleeve,and obey him.The Lord (faith he) hath revealed himfelfe 
 to all our fences, ye have heard his terrible voyce in the Mounts 
 yehavefeenetherockegulli forth water, a Table fpread in the 
 Wilderneflej all other wonders, you have felt him on your fecte, 
 yourlhooes not waxing old; wornc him upon yourbackes, your 
 apparrell not tearing: and (hall the Lord be ft ill a ftrangerr'So I may 
 ftas 17.17; fay here/ you grope him, touch and taftc. and fee him in Sacra- 
 mentall bread,ana doe ye remaine diftruftfuU ? 
 
 OhjeEl, But they feeme not to have any fuch power in theiti.' 
 
 Anfw, They are, Iconfeffe, as the craggy hill which Jonathan 
 
 and his Armour bearer went up,upon all foure.when they were to 
 
 » Sam.r4. 10. S^^ ^g^^ againft the PhillfilmsSMQ know what Tmathan faid to his 
 
 ' fervant; Be of good courage,if <S od give us a figne that our j ourny 
 
 is from him,wc fiiall prevaile. So I fay, this hill is crafzgy,& there 
 
 is fmall likelincfle of ovei comming if we looke to carnall reafon : 
 
 But feeing thefe Elements or rather the Lord in them .. fay to us. 
 
 Come up, be we of good cheere, beleeve and goe up the Lord is^ 
 
 with us,and hath given us a figne that we flial prevaile.as unlikely 
 
 things as thefe may feem e,to refemble and convey Chril'i our nou- 
 
 rifhmentuntoiis. Secondly,as touching the aptneife ofEreadand 
 
 2. Wine to exhibite the nourifhment of our Lord lefus we may con- 
 
 jiftneffe., fidcr how like to himfelfe the Lord lefus »s,both in his V/ord and 
 
 feales,. 
 
C H A p . (?. of the SacrAmem^BaUs oftht:Himflev, p^ 
 |eales, ratlier ayming graciou fly at the mod eaHe, peculiar way to 
 let in Chrift,than dealing in Tome dark courfclittle to the purpofe 
 tor our good. He knew ic was no eafie thing for fl ell:, and blood to 
 
 be fubdued to the Sacrament of Chrifl: our nourilhment: therefore 
 
 iie ofters him moft aptly and fitly unto U5. thathke might carry ris 
 
 to hke : As he faith, i Cor, ,4.1^. I had rather fpeaki o^r^^ord hi the 
 
 Churchto f^nderftandingandedifjing^thaniooco.mafiranjre Ufj^^^'^^^^'^^* 
 
 gt^ngc So the Lord had rather gwe us one or two figncs of our fnt. 
 
 muail refi-eiliin-, with propriety and facility, than a looo with 
 
 ^arknes: And why? becaule he knowe. they are myfteries which 
 
 he oftercthbothin word and Sacraments. If then he {bouid fpeak 
 
 to us in (bange phrafes,a farre oC or offer us Sacraments of tbinss 
 
 intricate and oblcure how ILould we conceive him when a darke 
 
 thing IS opened by a darker ? i f the Trumpet give an uncertainc 
 
 iound, vyho iliall jn-epare to the battell ? SacraVncnts are Gods le- x c. r. t • 
 
 gacies: I f then vvife men would not leave legacies unapt to their '^''•'*'^' 
 
 Children as Bookes to an Idiot, orfliopand tooles to a Student ^ 
 
 but wife and apt gifts according to the ufe of fuch as are to enjoy 
 
 them,how.much more the Lord ? A.^i^^.a hiZ ^^ 
 
 ■ The ufe is to confute Popiih preaching andSacrainchtsm point of 
 
 their obfcurity. Alasifar aretheyfrom crucifyingChrift plainly be- 
 
 ^re the people, by manifeft ripping up of the myftery oYgodlines, 
 
 of his Church.Rather theymamtaine this principle,That i-norancc 
 IS the mother of devotion, and wrap Chrift again^ in hisSe! 
 
 bands of darkenes that no man may conceive him: yea,when they 
 ChHifh ri; ' W '^' matter that the people are carried furtheft?6 
 Chrift,both m dodlrii^e and feales,then are they quieteft and thp.V 
 tot. moft at peace. A figne that Sathan the lo^^ of th l vvor^d . Co. . . 
 dwells among them,and keepes all locked up in peace S con * '**'' 
 fciences and afteftions/o that the hght of cLiSfn™ 
 but rather all prophanenelTe, and Idolatry might befrc fway £ 
 for the aptnes of nounflung Elements, what fhe w isthZl'ftin 
 their Sacrament of their Altar, either in the matter, /w Wch theS 
 
 r'^wta' :,"?'2 ^T .^^P^^P^O or in their ad^^rS 
 rwkch ftand« m Heathemfli obfcurities Writes of no MW -^ 
 or m their fcope (which is to give God a facrifice,no to take froii 
 him any nounfh ment ) Therefore let us abhorre fhem" nd bot^ 
 
 dmances, and efpecialiy grow move capable by them; for it 
 
 TJel 
 iTitH.j.ult* 
 
100 The Defcriftioft of the L^rds Suffer^ and Pare, u 
 
 thefe Glaffes will not helpe us, we are not dimme, butblinde. 
 
 3 Simpliciiy, I proceede to the third, the fimplicity of them. We fee by what 
 liomely naked Elements the Lord lefus rcfembles this fpirituall 
 nourishment; not by coftly bread, fpiced and delicate,nor by com- 
 pjound and coftly drinks (fuch as fome nations,Turkifh and others 
 ufe at this day )fuch as might better fute with the palatc,than ou'^ht 
 elfe:nor yet with coftly ftate of Celebration: but homely bread 5£ 
 common wine: yea,and that when the bellies of the Difciples had 
 bin filled.To the hungry and thirfty,meate anddrinkc is welcome 
 for itfelfe:Butour Saviour offering thefe to full ftomackes,wouid 
 have them to know,that other things were by him intended. 
 
 ^ I J Jhe ufe is to conftite.all Popifhhravcry in the adminiftration of 
 
 this Sacrament jtheir apifti -ceremonies and trickes ufed to fet forth 
 Gods materialls, as if he were too fimple for them :0h I Ihey milfi: 
 have fo many pompous Rites of Altar;-, (\doration,Circumgeftati*. 
 on,as if Gods naked Elements were bafe things. Nay their curfed 
 tranfubftantiation, as it offends in other higher refpe<5ls,cfpccially 
 in turning a bafe creature into the fimilitude of God : and fo de* 
 ftroyes all Sacramentall relation: foalfo againftthis in fpeciall,that 
 it deftroycs the plaine homelinefl'e of Gods invention, thinking 
 that except bread and wine turne flefh and blood, their goodly I- 
 doll is difparaged. An abufe properly to be taxed in this placejfor 
 in the other Sacrament, they maintainc no Tranfelementation of 
 common water, into the water or blood of Chrift. 
 
 yfe 2; Secondly, it fiiould teach all true receivers of this Sacrament,to 
 
 take order aga-inft a carnall heart in their comming to,or taking of 
 this Sacrament.Let our hearts be to all carnall receiving^as the fto- 
 macks of the difciples now were to bread and w ine, whereof they 
 were filled: come to the Lord as one wear^^of thy fenfuall appetits 
 ajid objedls. Bring not the thoughts of thy trade, mony,belly, plea- 
 furs thither:Its gn holy thing otthehigheft nature which the Lord 
 offers thee:Ifthou fhouldft behold al precious outward objecls of 
 gold,and filvcr and lewels to melt and run down the ftreets, how 
 6afe they would be? Thinke here when thou c&rameft to this Sa- 
 crament, and fecftthe Lord lefas offered undcrfuch bare & poore 
 creatures jthat God fcts him above all outward glory of the earthy 
 
 ^ , and would (hew thee his glorious grace i a the true lufter thereof, 
 
 ^ ^' ' fo that no bafe thing (hould eclipfeit; : Be tber, or ftrive to be as 
 
 L«fce ? Chrift would have thee,wholly fpiritual.and fet thy affedions up- 
 — *'^' on thy treafure, where Chrift fits:looke nor upon the outf de, be- 
 hold not the tags andcloatlis of Chriftrifenj butheare the Angelj 
 ~ '^ - ■■ ' %ing,. 
 
Cha**.^. 0ftheS4cyAmef}taUa5isofth^ Mlmjlerl i-of 
 
 faying, 'Beholdheeurif€n,he€ is not heere. That Lord lefus Whom 
 here thoU fecft in his fpirituall grace, far re better than any carnall 
 bravery can cxpreite, a naked (imple Chrift prefent to the naked, 
 plaine and honcft eye of faith: : lay ,him thou (halt one day behold 
 atliisiecondcomming.confoundingallthepompeoftheworldjfo ., 
 
 fhat not aftone fliall be left upon a ftone.Say with Faul^li I were ^ cor.Vi^" 
 to know Chrift upon earth,yet would I not in the flefh . • • « 
 
 Fourthlyjfbr the fiilnefle ofthefe Elements.For wefeethat oiir Fcurthly,'ihc 
 Lord lefus would (cparate and fan6Vifie,both as well as one,to ty- f"'ncffec 
 pifie full nouriftiment; Bread is the ftaffe of lifeiwine the cherifh- 
 erofthe Spirit i Both make full nouriftiment, and therefore well 
 fucccede the Paffeovcr which was wholly to be eaten or burnt.To 
 xcach us to abhorrc that curfed Popifti ftealth and facrilcige in ta- Exod.i *; 
 Jcing the cup from the people, pretending that the other of bread Vffji 
 containes itrFor what is that to us,that God can exhibite che pow- 
 er of both in one? We look-in the Siipper,not what his unlimited, 
 
 ' but his revealed power is she will fo worke by power as he is plca- 
 fed,and will^th to worke not otherwise : Therefore in revcrfing 
 the figne,theydoe.quitc difanull the Sacrament. Other ufesfhallbe 
 added when we come to their proper places to trcatc of thefeconi 
 generall, Chrift nourifhmcnt .•and how we ought to come in the 
 fence and tryall of our wants to the Supper, 
 
 Now I come to the outwardafts of the Supper.Ere I fpeake of of the aaiat 
 theminfpeciall, this Iadde.totheformcr,that all afts and rites the Supper. ' 
 of this Sacrament are then duely performed, not onely whsa per* 
 fons are duely qualified to give and receive :but alfo when the In« 
 tlitutionis punctually folio wed,becaufe that is ourcanoiitogoby 
 in this kinde, which neither Minifter nor people muft tranfgreffej 
 
 i cither by exceffe or defedl. For if once any liberty be allowed men 
 to chop or change herein, certainely there is not greater variety in 
 drcfling our bedily dictCeach ftomacke aife<aiBg her own way)as 
 there would prove diverfity of fafhions in giving & recei\ring the 
 Sacrament Tnerfore one ancient inftitution muft over-rule al per* 
 fbns. times, & adminiftrations. Andlookc what I faid before about 
 the choice of EIements,& fuch like things.-the fame I fay of the ad- 
 m'iniftration of that Sacrament^that all muft fetch theirwarrant fi-6 
 hence. I doe not meane tliateach circumftance of a(5f ion, which oui: 
 Saviour or the Difciples performed, is neceffarily included in the 
 Inftitution: No,there may be fundry perfonall afts done in this or. 
 ^nyotherfcrviceofGoda which when they arcdoiie, become 
 
 H 3 ~ worihips 
 
i6t the jyefcnftm of the Lsrds Suffer^ And Parf. i^ 
 
 WOffeip,and yet are arbitrary to doe or not, as the pcrfons arc dif- 
 pored- onely plaine and unavoydable refpcvfls of defilements, and 
 true fcandall ,are to be a voyded :but by [_ 1 nttitution] f meanc thofcr 
 eflentials of matter and perpctuall lites about it, which our Savi-j 
 our himfelfe and his Diiciples performed. Thefe I affirme arc in- 
 dirpenrable,both one and other; It being as finfull to offend in the 
 due forme of Baptizing, as in changing the Element: and fo, as un-. 
 lawfull to alter the words ok Inftitution in giving the Supper, as in 
 changing the Elements,or in taking away their number. And hence 
 1 Cor.u.io. {,. is tijat Paul, i Cor. 1 1 .20. being to corred the foule abufe crept 
 into their Supper , by Love feafts, calls them to the Inftitution, 
 wherein feeing no fuch thing could be feene, therefore he pares it 
 off as fuperfluons. In like fort the Church of Chrift hath abhorred 
 all fuch additions of trafh and humane invention, a? crept in, in 
 their a^^es : as Creame, Salt, Oy le added to water; detradion of 
 thcCu1)inthe Supper, difanulling of the union, and turning the 
 mareriall of a Sacrament into the torme,fo that there fhould not be 
 a difference in the thing fignify ing and fignifisd : and fo at this day 
 we renounce the errours of the Greek Church mixmg water with 
 wine, and their old abufe of fire in Baptifme, to marke the face of 
 the Infant : and infinite others ofthe like fort: fome of which de- 
 file, others difanull the Inftitution, both infringe it : Yea, fofo- 
 lemnely ought the Inftitution to be performed,thatby vertue of ir,^ 
 x^tHer vices and errors ofperfons (not fo avoydable} are to be tolc- 
 fllfed and excufed from annulling the ordinance, though they are 
 foule eye-fores.Thc ufe whereof is,firft, to prepare way to fpeake 
 ofthe feverall Adls following in this our difcourfe with better fa- 
 vourt to teach nuo obfcrve them the more ftriaiy,and to profit by 
 the ufe thereof. Secondly ,to make confcience,as neere as polTibly 
 we may, ofthe punaiiall inftitution of Chri(l,abhorring all other,. 
 as the Wav to fuperftition and confufion: and beleeving that all the 
 crace and'bleffing belonging to the Sacramcr.t (next to the ordey- 
 kef himfelfe) depends rnftruraentally upon the faered and invio=- 
 kble inftitution of the Lord h fus ^ ^ , ^ ^ . _ . ^ . 
 Now to the particular aas>ar.dfirft ofthe Mmifter, then of the 
 
 the Miuiftcr. 
 
 did, at the Celebratioh ofthe Supper: nctasif hee (bared with 
 
 Chrift in the power of either ordeyiling or fan^ifymg the tie- 
 
 ^ xnents. 
 
Cm A p . 5. eft he SdcrAmcutaH aSHs of the Minlfitr. ip j 
 
 mcnts of liimfelfc, fince all which he ddih is both iii the name of, 
 and for the ufe of hisMafter, for whom hck onclytoiRake^way 
 in the hearts of the people But as a Minifter,he is for and in place 
 6f Chrift himfelfe,Chrift being in lTim>(or the Fatlicr himfelfe in 
 Chrift rather)the doer of all^as the Prophet of his Church. And the 
 afls he is to dircharge,are foure.Taking,blefling,brcaking,or pow- 
 ring ont,and diftributmg ofthe fignes of both kindcs. 
 
 Firft, touching the taking of the bread and wine, it conteineth ^ 
 thefe two things. Firft, the culUng out or chufTng. Secondly, the Taking, 
 fethng of them unchangeably to their fervicc.For the former,Thc 
 Lord Iefus,i»% 2 2. ! 9.20. tooke bread, andlikewife the cup.: Lukczz.i5>. 
 that is, out of his wifedome, hee chofe out from among all other 
 creatureSjthefe tvvo,bread and wine,to decipher the fpirituad nou- 
 rish ment of his body and blood: fo that by this ehoile, they have 
 the prerogative to doe that which no other creature befides may. % Things, 
 Now in fuch a choifc,theremuft be a reparation of Elements from i, 
 their difhonour to honour: From bafenefle and vileneflc to glori- Separation 
 -ous ufe: for what comparifon is there between earth and Heaven, *''5"^ commoa 
 the common creature in dayly ufe, taken fi*ora the Bakers basket " ^* 
 or the cellar; and the heavenly body and blood of the Lord? What 
 (hall then reconcile thefe ? Surely the divine power of Chrift: he 
 muft take off the common and bafe cloathing of it;and as it is (ayd 
 oi'Ieho/hfta (for the typifying of the more honourable miniftry Zach,? 4. 
 of Chrift above the legall) that his filthy ragges (hould bee taken 
 off, and goodly pure garments put upon him? fo heere, the Lord 
 takes off the old coate of the creature, ferving for all forts,, at ali 
 times, for corruptible or corrupt ufcs,; fo^h^t (for the time be* 
 ing which it is ferves for)it is facrilegious to conceive or ufe it for 
 private nfes : (as it'sfayd, Slfs fonnes thruft their forke into iSaai,i,i|, 
 Gods Caldron, and puU'd out holy mcatc for thcmfelvcs) but it is 
 feparate from menj its C|qfl$-^;ead a|i4 w^H/^ >%!Ws,<3(wrie;Tabte 
 and ufe. . .,. ^ -• ■"■ ? ■ .r^ •_ 't ;..)('■:;•:■:''■-■■, >•>'.; ^ 
 
 Secondly ,the Lord cloathes them with honour: he brings them 
 into his owne houfe; and ordeynes them to be veflcls of ufe for 
 himfelfc.Notthat this reparation takes any thing from the natures 
 of the creatures : nor yet that it puts any inherent holinefle.into 
 them: Nojbut onely takes them from common ufe, and puts them 
 to an honourable and holy. And yet this ^uft not be conceived in a 
 generall fence onely; as if there were no more in it, than in other 
 creatures niade pure tothebclcever.For fo eacbct^ature is pure to Tit. J.if. 
 
 H 4 the 
 
*i04 'The T>tfmpm of theL^rdsSufftr^ and Part, li , 
 
 the pure: purified fromthe ufurpatlon and curfe, and fanftified by 
 the Worn and Prayer, to convey love from the giver, arxd to pre- 
 pare the receiver for his fcrvice; But this is a further holinc (TeXuch 
 an one,as though it be not inherent ,yet it is real! nnd in relation to 
 theufe the Elements ferve fortit is a cloathmg of honour and holi- - 
 neffe during the feafon of it,and that by vertae of ChriO-jwho hath ? 
 ftamped it upon them by his owne hand. 
 2^ Secondly, the Lord lefus by taking, hath fetled an abiding fcr- 
 
 Sctlingi vice upon thefe Elements i fuch as no mortal! man might dare to/ , 
 reverie or deface, adulterate or change.i-or why? V ho is able to 
 amend the workeof (5od,or to adde to the worke of perfediori it 
 feife ? This-feparation being in a fort as the worke o( Creation / 
 which ^od feeing^ approoved as good» and not to be bettered.* 
 and therefore tolaft and abide for all ages.So that curfed be he who 
 jhall meddle with this holy workemanfhip of Chrift : His feales 
 are in this as his word is, outlaftmg and outliving theidcvifes of 
 men- through all generations, and abiding for ever. Chofcn they 
 were by the hand of a dying Saviour,yet immortall :and therefore 
 na hand fiiall ever beable to abolifk them : If any (hall adde or di^ 
 minifh from them, the Lord {hall diminifh their namesfrom the 
 booke of life ; and adde unto them all the plagues written in his 
 bookc againft all facrilegious theeves or wUirpers in holy things. 
 But more in theufe/ 
 
 _;«. ^ Firft then for the former points ufe.It fhould teach us to rejoyce, . 
 
 oKh 'former W^^a we behold what coft God hath bellowed upon bafe crea% 
 
 feranch. ^^^ ^^^ our good : when Naomi faw Rf^f^ come home full of the ; 
 
 •Satth./,!^, bounty of ^oa^, (hec askedher. Where haft thou beene my 
 daughter? Gnecaufeofher joy was, becaufeftiefliouldfarethc 
 better for her daughters chattge : So, there is no g«od foule which 
 fees this coft beftowed by the Lord- upon thefe Elements, how he 
 feparates the vile, ^nd pars on a pretious garment upon them; but 
 he ftiould refoyce therein for the good of his owne foule^and fay. 
 Lord I fee this creature cloathed with honour, that it might carry 
 him who fo cloathed it, into my foule, and put on the Lord Icfus 
 upon me the more eaiily, in all the riches of his attire, in all' the 
 fiilne^eof his grace and nourifliment v I fee no ufe-the creature 
 hathof it, butthatallthe excellent Nourifti men t which it re- 
 femblcs, might be layd as by ^anhandin my lap. The Difciplies 
 who faw their mafterufuallyconverfe with them in his poverty 
 mibukneSt^ noioubtw^re ravi&edj when they beheld him. 
 ~ ■ traiJisfigu-^: 
 
0HA».^. of the S/icrament Allans of the Minified loy^ 
 transfigured and glorioiis:Qh I they faydjits good being herc,they ^^^^ , 
 were bath to depart : fo we nnay fay with tnie Author to the H<?i Heb. L9. 
 (ff^ewes-- Behold we fee Chrift who wasbafenow in^lory,le^ding Ephef.4.8* 
 ^ captivity captive,>giving gifts unto men.* yea fo glorious^ that hee - 
 chufeth rather- to appeare in the honouringof poore Elements than 
 he would be wantinir to us.Abroad we fee^thefe^reaturesnot on- - 
 ly :f.ibjea to vanity in their ufe,but alfo abufed by finfoll wretchesr 
 to corrupt and bafe ends: but when we come to'thc Sacrament loe- 
 there we fee them cloathed with honour and fet a part to heavenly 
 ends: fuch as no Drunkard, Epicure, Swearer, or carnall minded 
 peribn (though he preafetothe Sacrament never fo boldly) can 
 atteine unto; There they onely ferve to reach out Chrift the nou- 
 rifliment of his Church: they ccafe there to be perifhine, and be- 
 gin to be meate and drinke of etcrnall life. How fhould we bleflfe 
 God for them ? When Bez^leel and AholUb were endued with "''^•2 *'4»5'' 
 gifts from heaven, to carve and ingrave woodjbrafTe and gold iii % 
 curious manner; who could have beheld a peece of rude wood or 
 mettall,a little before common and miflia{)cn, but now eurioufly 
 fet forth with pifluresand delights, ferving for the Tabernacle ' 
 and the honour of God diredly; but he muft needs adore theXvi^- 
 dbme of that Arch-workemaniwho by fuch meane men could puts 
 itich honour upon fiich poore creatures^ Labour we to doc like- 
 wite when wee fee what power the Lord Ihewes forth by his 
 weakc Minifters, and in his weake Elements, and draw neare to 
 them with- more delighti : 
 
 Secondly jho w fhould this point convince all Popifli tranfubftan- ?3f^3; 
 tiation? who maintaine that now the creatures are not what they 
 were; but begin xq be what they were not, and that in fubftance/ 
 Such fpeeches of the Pathers, maft not be interpreted by Popery,' 
 but by this a(51: of Gods-feparation ? Which is not- a feparatibn of 
 fubftances, leaving unfubfifting' accidents behind j but onely of 
 their common vileneJlTeofufc unto anholy one, during that time.' , 
 Againe, how doth it convince their folly in afcribing t<^ the Ele- 
 ments a divine nature, and an inherent holinefle? So thatfey the 
 work. wr6ught they fhould convey(as a veffell fends forth liquor 
 by a pipe) an holineffe to the receiver? No; nothing can of it fclfe 
 beftow that which it hath not i The Sacrament hath an holy ufc 
 cad upon it, which God over rules (as he fee&^gooci) to convey hor 
 linefTe/Butintliem (as,themfelves). there is ^no inherent holi- 
 !ie{fe. .'Their Churches, Altars, S^peraltars , Chalices,. Copes and 
 
 vefttnCBtSg ■» 
 
TO S The 2) epriftion of the L oris Supper, and Pa rt. i , 
 
 veftments, if they were (as they pretend) holy, they have it 
 from thefc and the like ordinances performed in them (except 
 they be of the Pharifees bhndc error,to thinke that the gold of the 
 Altar,is better than the Mtar?) If then Bread ^ Wine themfelyes 
 confcffejfuch holineffe is not in them : what lliall become ofthefe 
 implements ? vU,- their Bookes,ReUs,CandIes,Reliqnes,Creame, 
 Oyle,Salt, Spittlc,and ftuftc not of Chrifts,but their o wne repara- 
 tion.? So much of the former branch. 
 Touching the latter,let it be a comfort to all Gods pople to con- 
 Vfe of latter (ider the perpetuitie of the Sacrament of the Body and Blood of 
 -branch. Chrifl:,the aourifliment of his Church. So long as Chrift lefus {hall 
 have a Church, tillhedrinke this Paflfeover in his heavenly king- 
 dome with them.he will fee thefe holy fignes(feparated by hfmfelf 
 to holy ure)to abide therein:for he hath fetled them upon it for e- 
 
 ver : what perfecutions, what confufions of Popery, what malice of 
 enemies could ever prcvaile thefe 1 6oo, yeares,to rob the Church 
 
 «'King.7.ii. hereof? As fachittzndBoa^, abode while the Temple (lood : fo 
 thefe two Pillcrs of Gods Sacraments (hall never ceafc,till the ©r- 
 dainer of them {hall come to judgement I They may be eclipfed, 
 the light, purity of adminiftration defiled, and for a time fundry 
 corruptions of men may be permitted by Gods providence tope- 
 fter the Church: but none of all thefc changings of the Sacrament 
 into a MalTe-facrifice, none of their pollutions and fuper{litions 
 brought in and obtruded upon the Church,{hall prevaile.That fet- 
 led {eparation of our Lorcl lefus, {hall give life to the Sacrament; 
 
 Mtch3.r.8i and as the Church her felfe, LMkah, 7. 8 . faith to thofc 'BahiUml 
 aftSy Rejoyce not over me^ mine enemie^ for wheti lam fallen I JhaU 
 rifei Then {hall {he who upbraided me fee it, and tremble, and b,e 
 trodden down as the mire of the ftreetesrSo may the Sacrament of 
 Chrift triumph over all Popi{h enemies who fet up a figne of con- 
 tradidlion againft her, Ma{re and Altars,* and other defilements ; 
 Rejoyce not over me for I {hall fee thy ruine t the life of Chri{ls 
 Ordinance fhall give mee a riiing and recovery, and I {hall fay. 
 Where is now your mouth that fcorned the Sacrament, where is 
 yourGod of bread become?Oh.' one day the Lord lefus {hall con- 
 fume your tra{h with the breath of his mouth, and then his owne 
 Sacrament and aH his^holy Ordinances {hal be fet upin their puri- 
 tic, when all humane fcurfe fhatl breathe his lafl:,and{iy. Thou 
 haft overcome, Oh Lord/ thy truth and ordinance have prevailed . 
 y^^^ *• Ljiftly,ff eiiig the Minifter hath deputed power from Chrift thus 
 
 to 
 
 Vfii. 
 
C H A ^ . ^. of the SacrumentA 11 aBs of the Minijier, 1 07- 
 
 to feparate the Elements h-om common to divine ufe*. It {hould 
 teach him to begin with this ad, and fas may be obtained) to tak€ 
 the materials himfelfe at the entrance of feparation,and thus to fc- 
 parate them by vertue of the Ordinance; not to leave it to his Sex- 
 ton or Gierke to fetch from the Taverne as he hft, and powre out 
 at his pleailire; Better is an overplus than a defed in this behalfe. 
 And for the firft ad, thus much. 
 
 The fecond ad of the Minifter about the materials, is bleding * ^^^^^^? r 
 them; for foour Saviour, Luke 12. 19. is faid to doe ere he brake f^^„ ■ 
 
 them. Stili I muft put in this.that the Minitkr of himfelfe can doe Luke i V9' 
 nothing : (oftemimcs hec is farrc from being bleffed himfelfe) but 
 the obedience to the inftitution doth it. Now by blelHng is meant 
 fandifying: the word being taken from the ordinary manner of What it «? 
 the 'ewes in their feafts and meales, whofe graces were calIed^*!?^*^y'"S' 
 blelTIngs, becaufe the firft word of them was, Blefled beGod who:- ' o*^!°.'*_! 
 taufeth bread to grow out of the earth, .and who giveth wine oiit 
 of the grape &c. From hence our Saviour is fayd to bleffe bread 
 and wine (though in another forme, and to an higher end, yet in.- 
 generall j as in the ufe of the creatures. And the truth is, whofoever 
 they be that dare come neere the Table of the Lord, and the blef- 
 fing of the Minifter, being privie of ordinary afing the creauircs 
 without blelTiHg, are fit to be quite excluded from this Sacramento 
 Remember the phrafe of this blelfing iftued from that. 
 
 Now bcfides this bleiIing,although it properly denote Thankes, Fiift by 
 yet includes prayer alfo : Both makeup tlie bleHing of the Sacra- Prayeiw,; . 
 ment. Our manner at this day is to fay, We give thankes-.not as if 
 \vc did nothing elfe, or as if p-ayer were inferior to it^ but fo the. 
 ufe of fpeech hath prevailed. Fi ft then our Saviour prayed,and fe- 
 condly prayfcd and gave thankes to his Father , and in both ftood 
 this fecond ad of blelUng He was in this his ad fub jed (as Media- 
 tor ) to his Fr.ther and fo acknowledged no leirG,'2yi.?:. Thatlooke 
 what hedid, litdid deputedly from him as the cniefe Agent in the 
 fandif)'ing ofthe Sacrament. And even fo isthe MiniHer much 
 more to doe in his flead : not to arrogate to himfelfe Popifhly thi^- 
 power,. but to abr-fe himfelfe to the loweft earth as a worme cree- 
 ping out of her hole, v. 1 en he lifts up his heart in this kinde to the; 
 tord,in the behalfe ofthe Church, for a blelfrng upon the Sacra- 
 ment. Itsfarre from him or his intention,tG make or not to make- 
 the Sacrament, it depends upon a^i hi«her power. For in this cafe . 
 without queftion,the greater is bleflcdof the lcfrer,,to wit, inftru- 
 mentaUy.. losr. 
 
l-Q 8 Tlfi Difcrlftlon of the Lords Supper ya^td P-ait. t1 
 
 _^, f For the former of thefe two, viz,^om Saviours prayer ;its not to 
 
 ^ ' 43C wondredat, that its a part of tills bleHing. For why? It was pot 
 
 ..up to his Father,to the end that he would give his folemnc content 
 
 .toit,and by his word cftablifli ittobc a Sacrament. Even our bict. 
 
 iing the creatures is by applying the ftrength of the word; for man 
 
 Math.4«4. livcs.notby bread, but by each Word of God,So that our Saviour 
 
 here craveth a Word from his Father,for the blelTtng of this Ordi=> 
 
 K' » 8 zi *^^'^^' ^^^°^^^ when he confecratcd the Temple : what did he ? 
 
 ^ "^ ' * A pplied a word by Prayer unto it •• thou O Lord art fo great, that 
 
 the Heaven of Heavens cannot conteinc thee : yet thou haft faid, I 
 
 will dwell in this houfe, and make it a place of my refidence.- Ohl 
 
 • wbc it fo ? Now although a greater than Sdlomsn ht here,}'e£ loe,as 
 
 Math i»' t ^^^"§ ^^^ deputed by his Father to this great worke, he bcggeth 
 
 '^ ' from him,to fct his(A'<??) to this his aft of luftificarion. As if he 
 
 , ftiould fay , Father its not of my felfe, as man i but from thee and 
 
 , thy command, I thy righteous fer van t have feparated thefe Ele- 
 
 m ^t,u jjjgjjjg . Q^ Father then, as the chicfc ordeincr, fhew that I have 
 
 jdonc notiiing rafhly and without thee in this attempt / 
 Comeiftes4. ^^^ more fiilly to fpeake of this Prayer of Chrift, it conteincs 
 things. thefe foure things in it.Firft,as I faid,The Lord Icfus having abro- 
 1 gated one- Sacrament, and fiibftituted another, craving a confent 
 
 From his Father by Prayer, as if he had faid, If thou oh Father fay 
 the word, thefe Elements (hall be Sacramentall,they (hall be u- 
 nited to my Dcitie andflefh, they (hall be conveiers of holy 
 Ioh.x7r \i» things, the blood, fpirit, power and life of the Lord lefus into the 
 ibules of the faithfulUOh Father-then, as thou and I are one.fo de- 
 clare; that looicc what I Hpon earth have done, that thou haft rati- 
 fied in heaven : let not thine cleft make any queftion, but that its 
 thy will as well as mine,that thefe Elements be fanftificd for fuch 
 jH ufe. Secondly, as he begges of his Father, Confent; fo cfpccially 
 t King. 8,i8# he craves bleffing upon them. As Salomon in that his prayer begs. 
 Oh Lord, fince its thy will to dwell in this houfe which I have 
 Jjuilt, therefore I befcech thee ftiew it by reall eftefts : W henfoe- 
 yer thy people (hallbehem'd inby theirenemies,beafflifted with 
 famine, peftilencc, fword, or whenfoever they (hall pray for any 
 good thing i Oh Lord.' looke downe from heaven, and let it be e- 
 nough that thy people looke toward this houfe: Oh then meete 
 them, and bleffe them! So our Saviour here: Oh Father, I know 
 thou hearcft me al way, and by name in thy confent to this fcpara- 
 ,tiQnoFthe^craracnt. But Lord, fhewitbothattliistimetoray 
 
 difciplesj 
 
C H AP . 6, oftheSdc^^mmulU^s oftheMmfterl ipp 
 
 difciples, and for ever to the end of the world % Let them not 
 looke toward this ordinance in vainc.but put the favor and foy fon 
 of thy Sonnes grace, ftrength, and refrefhing into them; that they 
 may a(5lually conferre upon all hungry beleeving foules, my 
 righteoufnefle of fatij>fad:ion:,and fanftification of merit in the one, i Com .36. 
 and efficacie in thtr other, to fuftaine them and increafc their com- Exod.io.i. 
 f ortjboth in their reconciliation and holinefle,as the neede of each 
 requires. 3 . He begges of his Father,that his poore doubtftill and i. 
 weake people might underftand this bleflingtobe granted,as well 
 as himfelfe, that they might come confidently to this Sacrament: 
 4.That by vertue of this his prayer and blefling,the Church might 4.» 
 approch with confidence to the Throne of Graces to doe the likca 
 that is, to blelfe the Sacrament, both minifter and people, with 
 hope to receive the like blefling upon their receiving. 
 ' Ere we goe to the next branch, this may afford us fpeciall ufe .* ^a j;. 
 let it be exhortation then to all poore humbled ones i n the fight of * 
 unworthineflejto all fearefnlUdiftruftfuU ones of themfelves,that 
 mourne for their dead and dull receivings, and that the Sacrament 
 comes and goes from time to time with fmall fruit. Oh I Why is it 
 thus with you? Is the Lord here, and you are not aware ? Doe ye 
 fare, as if the Lord bad yee come hither in your owne ftrength ? 
 Hath not he beftowed blelTings upon it,yea5and(in fpite of all de- 
 vils in hell, cormption on earth, formalitie of the wicked jit (hall 
 be bleffed: Why then looke ye no more firmely to the effedl of this 
 prayer? Let me adde one thing more , This prayer ofChrift was 
 but the firll of his requefts in this behalfe •. Lee, as he is our Advo- 
 cate in heaven^he plies this worke ftill, and follower this firft fuite 
 with his Father, to the uttermoft, that he ''jffmid apply the power 
 of his death and blood to his Word preacheJijSnd Sa-craments' mi- 
 niftred in his Church; fo that no opportunitie is now wanting to 
 fecond this blefling : doe not feare leaft God {hould have forgot 
 this old prayer, for with him two thoufand yeares is as one day ? 
 But fay it were not fo; yet we have ari Advocate daily to puthim 
 in minde of each occafion. So that if the Lord lefus be alway aPef.3.8, 
 heard when he prayeth, its well for us, though old fuits might be ^^^'^ ^'^^i' 
 forgotten, which is impoflible. 
 
 But alas alas' The cold comfort we feele by the Sacrament is the 
 fruiteof our little denying onr felve§, cleaving to the Prayer and 
 the PromifejT'^^" ^^ my we/kloved,^c.l( fehp/haphat could fo con- 2 Cha).ao.^; 
 fidently goe to God, fo long after Salomons bleflijig the Temple, " 
 
 pleading 
 
no fhe^cfcrift'ton of the LordsSHfpcr^AHd Part.t^ 
 
 pleading to be heard; how much more thou in the prayer of the 
 Lord lefiis ? Did not Rebecca and Iitcob laugh and take courage 
 Gen. i7- 3 3" (thinkc wee) when they heard Ifaac tell Sfau^ That lacob was al- 
 ready blefled and (hould be fo ? Why doft thou not laugh then to 
 heare a greater and furer blelTing from Chrift? W hy goeft thou out 
 of this Blefiing and Promifcjinto thine owne warme *^un,to com- 
 Efay 50. J I . paife thy felfe with thy ownC fparkles ? Thinkeft thou it is with 
 this great Mafter of Rcquefts, as at the Court, that many requefts 
 may be made, ere one granted? No, no, the Lord heard his Sonne 
 in his feares, much more his defires: bring thou faith and feare not 
 to receive a Sacranaent under fuch a blelfing, as the Prayer of 
 Hcb, 57- Chrifl: lyes in pawne to procure. Let thy heart be never fo hard, 
 am.3. 7. ernpty, barren and farre from profperity ; if thou come in faith, 
 the blefling is tliine.Its noted by the Evangelift,That when Chrift 
 Ih 8 prsLyed^G^onfiethj Name, &c, ^nCwerewa.sm2ide, I fj^'^e glorified 
 it^andwillglorifleitagaim. Our Saviour tells his difciples, T^ij 
 was for their fakes , If thoucanftby the eare of faith, heare this 
 voyce, it belongs to thee. 
 Secondly, it fliould not onely be inftrudion to all Minifters, to 
 ^'^ ^' fan(5lifie the Sacrament to the Church and themfelves.But efpeci- 
 
 ally it (Kould teach them to be humble in fo doing.and to come un- 
 to God in all abafement,even as dufl: and afhes, when they come 
 ^ J. to aske the blelUng of God upon this or other Ordinances at the 
 Cen. JK.i?. ^^j^^g ofGod.If a man having many children, efpecially his eldcfi: 
 Sonne and heire fo obedient and loyall, that he never askcs any 
 boone of his Father, but he comes in great honour and reverence 
 to aske it; Will not this teach all the reft (except Impes and dege- 
 nerate) to be mucj||j*re^? Behold hcere thy elder Brother, the 
 "Lord lefus Lord dPr yet fubj'ea and begging every thing hee 
 nceds,not for himfelFejbiit for his Church ; and fhall it not fmite 
 into thee one of the bafeft of all the family of God, much more 
 hamblneffe in thy prayers ? 
 yfg 5; Thirdly, it ftiowld teach both Minifter and people in their blef- 
 
 fing of the Sacrament, when they feele their owne wofull bafe- 
 ncfl'e, to be admitted to fuch a fervice,(as being privie to horrible 
 prophaning of fuch Ordinances, and guilt of other finnes,) to be- 
 hold themfelves,their Prayers and preparations, in tlie perfbn and 
 prayer of the Lord Iefus,in which they may be accepted as if wor- 
 thy . When they have once prayed for blelTiag , pray againe with 
 a Chrajo. jjc^^ah. The ^ood Lord accept me^thoftffh no way prepared acccrdmjr 
 
C H A p , ^. ofths Sacrament a II aBs efthe Minifitr, \tt 
 to the prepmng of the SanElHary. Ifaac bids lacob^ come ne«re my 
 fonnc, that 1 may fecle and know if thoti be indeede my fonne £- Gen 27. a r. 
 fau'^ and fo comming in his linnen and roughneflcjhe tooke him to 
 be lo, and bleffed hin.Doe thou fo and prolper. 
 Laftly,by all this blcffing of the Miniftcr m the Name of the Lord Vfe 4 • 
 
 Jefas,wemeetewithno ftep of PopifhConfecration, neither in 
 point of their five blcfling words, nor yet of inherent holinefle put 
 into the Sacrament thereby. Touching the firft, we fee no warrant 
 for the Mafle priefls inchanting the Elements by his whifperin<^ the 
 five words oyer them : for loe,the Confecration was ended-ere a- 
 ny of thofe Hve words were pronounced : and therefore, not 
 thofe Words, but blefling and prayer to God in the vertue of hfs 
 farft inftitution, and the promife made thereto, doc fanftifie the E- 
 Jements. Which word of Prayer and Blefling, our Saviour did not 
 (as a Sorcerous Pricft) murmurc over the Bread ai d Wine but o- 
 penly and clearely uttered them to his Father, in the hearing of 
 thcDifcipics, for their edification. Thedumbe Elements haveno 
 earestoheare fuchavoyce, but are meere patients in the Sacra- 
 men*. And therefore we abhorre that Popifh turning of the Priefts 
 from the people to the fignes, as a bafe inchanting ceremony j fit- 
 ter to worke a blind and carnall devotion in a fuperftitious heart, 
 than a fen/i^ reverence and holy confidence of a beleeving foule. 
 For the latter, obferve that our Saviour begs for no inherent holi- 
 neOe to be put into the Signes,fave only a conveying inftrumentall 
 holineffe that the Lord would vouchfafe to ufe them to the ends of 
 a Sacrament ; that is, to make dumbe.filly creatures (incapable of 
 any reall gracej to carrie reall holinefie into the foules and fpirits 
 of beleevers,onely capable thereof ? Much lefTethan did he,cither 
 by thefe or thofe five (as they mifreckon) Tranfnbftantiate tBtm 
 to his body .When God bleflfed the Sabboth day and hallowed it : 
 Did he infufe holinefTe 'into the day? Are dayes',gariTients, vefTels^ 
 boufes, cipabie of inherent holin fie ? No,its enough they attend 
 holy '«!iings : and ought therefore decently to be kept : otberwife 
 neither aie they holy inherently,- nor yet aaions and things there-; 
 fore holy, bccaufe there done^ butbecaufe they are fo in their na- 
 ture and inftitution, 
 
 Ihaftanothelatterbranchofhisthankes.Thankesisthefccond ^^ , 
 branch of Chrias blefling: And foofil:heMiniftersa(5linthec.Qn- * 
 
 fccrationofthe Sacrament. We have to note that thus it was in o- „,u • , 
 therblemngs. When ^^Z.;^;.;. dedicated the Temple, one branch Sp?aya^ 
 
 of 
 
II 2 The T> cfcnftion of the Lords Suffer, md Patf. I.* 
 oFit was folemne thankefgiving to God that had ratified his Word 
 andpromife, enabled i'^/^w?^^ to perfecl the Temple, and make 
 I King.8.a4. good that which he had fpoken.The^fcent of thankes is fo great a 
 glorifying of God, that commonly it becomes a rich defcentot 
 blelfin^^. And when prayer is offered to God without thankes,its 
 no fit'ne that the foule faftens upon God for the grantingof thofe 
 things which have beene defired. But our Saviour here,having had 
 a commiflion from his Father to ordaine the;Sacrament,takes it foe 
 granted.thathe was heard by him in this his requeft for fanaifying 
 thcreofto his Church- and therefore, together with the prayer 
 doth alfo here annex his thankes for anfwere. Prayers and praifes 
 ought ev^r to attend each other, efpcciall for things formerly re- 
 ceived, thatby the experience of former anfwere from God, our 
 heartspight not be to feek of confidence and hope for the prefent, 
 and for tin^ to come.For fure it is, our felfe love doth fo fway us 
 in fecking what we would ftiU get, that the acknowledgement of 
 what we have already enjoyed ftom.God, is forgotten. Nay ra-, 
 ther; even while they pray for bleHingfrom God upon any of his 
 Ordmancesjor other wife,it is our duty even then to give thankes, 
 fo farre as wee feele our felvcs to have pray'd in faith, and in the 
 name of Chrift ; for faith in a manner prefenteth the thing (\Vhich 
 we doe warrantably feeke) unto us : And althouglOgrant fuch a 
 blefiing may aaually be denied us, yet our thankes flianreturne(in 
 fuch a cafe) into our bofome, and {hall be accepted of God.^ 
 But in this cafe of our Lord lefus^and his thankesjthe cafe is alte- 
 Caufes of his ^^^ ^^^ ^^ gave thankes in affurance of being hcard,and upon pro- 
 Three. ' mife thereof from his Father, without faile : and therefore hee 
 The firft caufe might with more confidence offer up thankes even with prayer, 
 lohn 1 1 .4i. Sometimes it fo fareth with his members, that even in the ad of 
 prayer, the Lord intimates their fpirit, that they have prevailed : 
 as we read that fome of the Martyrs had a kind o f pr opheticall fpi- 
 rit given them, fo that fome things which God had enabled the to 
 aske in full affurance of faith .they received an anfwer from God, 
 that they were granted; and therefore their prayers commonly 
 brake out into praifes, and themfelves wrote and fpake of thofe 
 bleflinf's as prefent, thougl there were fome yeares ftill to come, 
 ere perlbrmed. And no dcubt fuch cafes fall out flill in the experi- 
 ence of fuch as are necrely acquainted with God, and ftrong in 
 faith,thatthey ha veanfwere vviih Jacob ji\vQy have prevailed,even 
 Gen?i.i8. in their wreftlings •• and therefore what doubt is there, but 
 " -- --■--■ that 
 
C H A p * ^. of the Sacrdtnentdl acts oft he Miniflcr, 1 1 ? 
 that tV-CHj Thankefgiving llioiild be anfvvcrable ? 
 
 But I will I AOt digreUe to other meditations ; The thankcs and Vfe 
 hleHing of GhriO: he e, lliould be full of comfort to the poore Mi- 
 Tiifter of Chriit, T,nd all his fiithfull people, in their blcliln^^ of the 
 Sacrament; that I'ley come to God for that which is already gran- 
 ted to Chrift, and chat even fo affuredly wliile he prayed for it- and 
 at the inftant he receiv^ed it as granted, and blefled God for it-'and 
 withall added his o wne bleiHng to his Fathers, and gave his Spirit 
 of blelTing to the fame Sacrament ; from his Father and from him- 
 M£t fo to attend it , that it might never be abfent from it , in the 
 matter of union Sacramentall, and further in point of true fancJtifi- 
 cation of it to all his members,to the end of the world,who rhouldf 
 come in faith and repentance to receive it. Its not under a defired 
 blefling onely,but a granted one,acknowledged, and therefore af- 
 fured. Oh 1 that any fliould come with a drooping and fad heart 
 doubtfulI,and ftaggering to that Ordinance,upon which at the firft 
 inftitution, fo great a handfcll of grace was beftowed, and a pro- 
 juifc of fo great future bleffing granted. 
 
 A fecond caufc of his thankes was,for that he forefaw,even now The fccond 
 at his death and departure (hortly fi-om the earth, that his Father <^a"^«* 
 would not fuffer the memory of his fandification & death to be ra- 
 zed out : but eternize it as a lafting monument in his Church. Hec 
 forefaw that infinite honour and glory which he (hould receive as 
 a perpetuall tribute from his thankefull Church, and what praife 
 the Father by him fliould obtaine at the hands of the faithfull for 
 the continuing of fo lively^powerfull a memoriall of his deatkand 
 perfefl Sacrifice offered to God for thcfinnes of the Eled The 
 forefight hereof, that his Death fliould be a lafting Monument of 
 himfelfe, and a meane of perpetuall honour to the Father,throuah 
 him , was another Branch of his blefling of the Sacrament. oS f 
 when he faw, God and himfelfe had bleffed k with their prefence 
 for ever, and that no enemy fliould prevaileagainft it; but that as 
 ^y . S S '^^^' It fliould bee an everlafting Name not to bee for<Totten 
 and as Sfajf nit. it fliould be a dayly Sacrifice from Sabboth ?o Sab- n. 
 both to the worlds endjthat it fliould prevaile^gainftthegate.of Ifav Vt^' 
 hell. Ignorance, and fuperflition , attend the Gofpcl for ever as a 
 Seale of the promifc: and finally furvive all bafe Pillars and Monu- 
 ments of prophaneffe and Idolatry .Oh ! thefe things caufed him to 
 rai{e up his heart to his Father in thankes,and therewith to be rapt 
 vp to blefTehis Name,andto let Ms Seale to the Sacrament Be \z fo 
 
 I Oh 
 
Si4 TheDefcrlftiOn of the Lords Suffer, and Pitrt. i; 
 Oh Father : and bee pleafed to confirme this grace, and I in thy 
 Name doe blellc and hallow thefe Elements to be fuch memorials 
 for cver» . 
 
 yr ■ The ufe of this may be to us this •• Never come to enjoy the Sa- 
 
 ' ' cramcnt,buttobokeuptoCodunhis bleffing of the Lord lelus, 
 
 and to befeech him that it may be fo continued : and to purge out 
 from his Church in all kingdoms that deteftable Idoll of the Mafic, 
 that it may not Rand up as a figne of contradidion , againft this 
 faithfull witnefle of God •• that the Lord would not fo lay to his 
 heart this our profanation of his Sacraments as to remove it frem 
 ftis, and beftow it upon a people which {hould honour him with 
 better fruit of it.Oh Ihow have we in England of a long time plaid 
 the HarIot,and after this 6q. or ycyeeres of the Sacrament,wax- 
 «n weary of it,and when any occafion of a Maffe hath been oftered, 
 ranbytroopesunto.it, as glutted with this Manna from heaven; 
 bow have wee lyne heavie upon the ftomacke of God by this our 
 tranfcendent abomination, and excommunicate thing , defervmg 
 that the floudgates of all Popiih traflxfliould be let m upon us ; and 
 the GofpeI,Ordinances,and communion of Saints quite dctaced, 
 and fent into another world firom us: That, Ifay, cither the pof- 
 feflion, or the power of them Should for ever bee pulled from us. 
 Let fo many as are free from this contagion, ftrll keepe their gar- 
 ments unfpotted, and ftiU begge of God that the bleffing once ob;. 
 Revel. i4.-t. tainedby Chrift upon the Sacrament may bee ftiU granted, that m 
 fpiteofallPopifh pollutions, Chrifts Supper may bee kept pure m 
 the Church for a Seale to his Covenant, and for the glory ot the 
 Father through the Lord lefus. ^ . i zr - 
 
 TK. rw~* A third, ani laft caufe was.the view of thatunfpeakeablc ©race 
 S^f whichthe whole Militant Churchfhould reape by it : That good 
 which he forefaw the Sacrament ftiould do,caufed him to brcake 
 outinto this bleffing;& to fet his Seale unto it to the fame purpoft^ 
 That as his Father hadgranted'.itto fuch an end, fo hmilelte alio 
 bkffedit; as ifhefaid.GGe my blelTed Ordinance, bethcLegacy 
 of my Church,and feeing the Father hath made thee an mftrumcnt 
 offoendle(recomfort,and ftrength to the weakefoules of my peo- 
 ple • take my bleffing alfo with thee; Loe, I am now offering up 
 my body and Ufe upoS the CrolTcand Iconvey by them all the mr- 
 rit and power thereof to the hearts of my people,when ^nd where 
 and how oft foever they fhaU partake it.lt is no queftion, but that 
 w Lord lefu. mourped in Spirit alfo, to behold the errors,an^ i^ 
 
C H A p . ^.' efthe SacrAmenta%aiis of the Minlfterl 1 1 5 
 
 kifiniteabiifesboth of doflrine and pftdife which (houldinfue in 
 theChurchi tlirough Popifla corruption , and bafc cuftomcsand 
 profane unreverence of men j yet all this hinders not his thankes 
 for the blefied fruit of the Sacrament. 
 
 The life of which is. That we alfo, both Minifter and peopIe,do Vfi^ 
 thus raife up our hearts to God in the meditation of thefe things. 
 Firft , if wee could but confider how exceeding great a blelTing it 
 were, to fee one heavie foule comforted, one doubtful! heart refol- 
 s'-edjOne ftaggerer fetled by t;hc SacramenttHow might we be pro- 
 voked to blefle God ? Nay, when we confider how many the true 1 
 
 Miniftery of Chrift Sacramentall, hath humbled, broken and con- 
 verted to (aod .' by the due efteemc of a mountaine hy many littie 
 mollehilles ; How great may we imagine,is that crop of grace and 
 blcffing which the Sacrament parchafeth to the foule of Giods peo- 
 ple, throughout the Church .? But alas 1 our Saviour beheld this by 
 the eye of faith, and by the fympathie of love to God and to the e- 
 left ' the glory of the one, and the good of the other ; Wee rather 
 lookcat things with a dead eye of common forme, and bafe cu- 
 ftome, andblinde hope that fo it may bee, and enquire no further; 
 whereas, if we obferve narrowly, both our owne gaine, and the 
 fruit that others reape by receiving aright , the Sacrament day 
 fliould indeedc be ablefTed day of dayes, a day of prayfcs^and wee 
 fhould notin vaine call it an Eucharift ( which fignifies thankfgi- 
 vir^) but really and from experience. We fliould in the confidera- 
 tion of this exceeding goodnefle of God, to oiir felves, and to the 
 whole communion of his Saints, breake out as Bebora^ lud. j. and ^"'^S*^ ^' 
 lay, I rejoyce for the people of Gods welfare , and for thofe that 
 came in f^aith, and departed from the Congregation with comfort. 
 Their good fliould be our joy;this is the fellowfhip in graces which 
 the Church of God hath one with another : to re/oyce w ith them 
 that rcjoycejand to mourne with them that mourne.Both are parts 
 of Chrift ian fympathy. What Chriftian foule, what true Minifter 
 of God is therc,who (hould not feeke to thruft from this holy ban- 
 quet, all profane and brutifh ones, fpots of Afremblies,eyefores to lu^g^s > 
 the godly, and to the reproach of; G6ds Sacraments i" And who is 
 there, who feeing fuch intrude themfelves, fhould not mourne for 
 their owne, and the lot of the Church, who muft bee peftred with 
 f uch ? Oh 1 what a quayling it i« to our joy to behold what cor« 
 ruptions and corrupt ones hang upon thefe Ordinances ^ And io 
 **"*^.«%^he{econdaa:ofbIefling. ' -^ .- 
 
 ■la The 
 
ii6 IhcVefcriftionoftlmLordsSuffer^disd Part.% 
 ;iie third aft The third SacramentalUaBFChrift and the Miiiiftcr, is the brea- 
 ii cftkjng. king and powring out the Bread and wine. In the opening hereof, 
 marke two things ; Virft^the order of it ; SecotidUsthe Ad it ielfe. 
 For the ft ft,Why did Chrift firft blelTejtheii breake & powre out? 
 Anfwerjhat he might relemble th^e order of his own latisfadion.. 
 For firft he was annomted or qualified in his perfon to fatisfie fet a- 
 part and fan<5lified to it ; and then he was Sacrificed ; to have feps- 
 rated or blefied them after the worke of the CroOe performed,had 
 beenencedlefle: and fo to have beene firft crucified, ere bleflcd and 
 called, had beene Sacrilegious ♦. Even fo here in the Elements ; re- 
 fembling his feparation and death . 
 
 But for the ad it felfe, conlider two things : firft. What was it ? 
 fecondly. Why was it ? For anfwer to the firft; The breaking of 
 Chrift was a taking of the loafe, and a breaking thereof with hi^ 
 holy hands into gobbets and morfels meet for his difciplcs ; not 
 minfmg the bread, and cutting it with a knife into fmall bits, nor 
 yet into overgreat peeces, but I fay into morfels competent. I doc 
 not quarrcll with the cuftome of cutting with the knife : for (as I 
 faid before of fprinkling the water, fo I fay of this) I difanuU notr 
 the ordinance thereby : yet ftitl I fay, I would rather chufeteJ^ 
 cleave to the inftitution in fo plaine an ad of our Saviour, if it may 
 conveniently be done, than to Balke it. And the rather, becaufe it 
 may favour of fomc Fopifh nicenefie i=for as. they weare white 
 gloves when they meddle with the Elements, ind t6uch them not 
 with their bare hands, pretending m6rc reverence to be in a beafts 
 skin, than a mans naked hand - fo fomc thinke it too homel)^ per- 
 haps to breake the bread with their hands, incomparifon of cut- 
 ting it witha knife .To fuch I lay,that they are too nic^ hereii^^^nd 
 the^inftitution of Chrift much^more to bee follov/cd ; the Minifter 
 himfelfe breaking it, and not leaving it-( as fometim^s is ufed ) to 
 theCIearkeor *^extontobcdone. 
 
 Secondly, why was it ? I anfwer, for fundry caufes : firft,to pa- 
 WhyVt was rallell the Sacrifice of the Pafieover, ( a type of Clirifts Supper ) 
 which was to be fiaine,& the blood of it fprinkledabout : lecond'-^ 
 ly,for a more meet apportioiung ofthe bread of theSacrament,and 
 the Wine to the eafier ufe ofthe ReGeivers,tha:iinthc whole loafe 
 or flagon ; thirdly, and more principally to prefent the voluntary 
 offeringup himfelfe the next day upon the Crode for an oblatioit 
 to God ; Elfc bee would have i hofen fome others to breake and 
 powrc out ; but in doing it biml^lfe, he typifixd his laying downfe 
 
 r.is 
 
 2. 
 
G H A p . ^ . of the S acrdmenta II acts oft he Minificr. ny 
 
 Hh life freely, when as elfe none couldliave taken it from him : for 
 when hisapprchenders were caft upon the earth,then did he yceld ^<»^ '^r »'• 
 himfelfe to their hands; fourthly to fignifie to the Church that al- 
 though th-c Lord lefus were in himfelfe the fountaine of all life 
 and nourifhment to the Church : yet his Church could not other- 
 wife bee capable of him to fuchends, than by vertue of his bein«» 
 broken upon the Crofle He was as a fealed fountaine before, bu* 
 now fet ©pen for the Church.! his Rcafen I would have well no- Zach.ij.i, 
 ted. No other way, but to be broken, could make him meate and 
 drinke indeed. The Butt of wine in the Cellar hath wine of excel- 
 lent qualitie in it fclfe, but except it be broached, none can be the 
 better for it. Hence the Church in the Canticles cries out. Thou an Camii.i j. 
 04 an oyntment powredout • in the favor of thy ojntments we will follow 
 thee. As that box of pyntmcnt,/o^» 12. >. which was broken upon 
 him, and powrcd out upon him, fothatallthchoufefmeltofit. Iol»«*i-5. 
 Hence the Holy Gh©ft efpecially dwells upon his powring out of 
 his fbule unto death : his being broken for our tranfgreflion«, and 
 other the like phrafes there, Efay^ 5 3 . And Saint Paul d wcls upon 
 hisbloudfhedjif^w. ^.25. and' in twenty other places; tofhewEfay <? it 
 that nothing but death could make us the better for him, eitherinR.oari.3.z5. ' 
 pardon or Sandification : No incarnation of his , noinnocency * * * •• 
 Miracles, no Companion, Teares, Love, Reproaches, Preachino^* 
 Prayers, without his being broken, could make him ufe full 
 to us. 
 
 Fifthly, as he could doe us no good fave this way, fo there h a 
 farther thing in it,for Chrifl: could not be broken for nourifhinent ^' 
 till he was for expiation and attonement. By being once broken 
 by death, he hath paid the price of wrath, and alfo became meete 
 nourifliment, Chrifl: being made ours to pardon,is alfo made ours 
 to fecde and furnifh our foules with all graces of his Spirit : the 
 Supper is fo the Sacrament'ofour growth in the Lord lefus, as 
 
 frrfthee is outgrowth in faith and 1 unification, andthenofholi- 
 neffe. 
 
 But here is an objedlion : How can Chrift bee broken for our ohieHiort' 
 nourifhrnent, whereas the Scripture tells us , Not a bone of him lohn 10 ?6 
 fhoHld be broken f Anfwer : No ncceffity lay upon Chrifl: to bee v^«/wr, * 
 broken, according to the utmofl: meafure of breaking : Onely 
 eflfentiaU breaking and powring out of his foule by death lay up- 
 on him, and this was neceffary to make attonement for finne ; elfe 
 no union could have bin purchafed with God,nor awy fruit thereof 
 
 ^ 1 3 in 
 
r 1 8 *Ihe X> (fcr)pton of the Lords Supper^ and ^ " Partf. 
 in either reftoring of life, or continuing welfare unto it rcftored. 
 Tlie providence of God was fuch in the alleniating of the Crofis 
 and breaking of Chrift, thathewas difpenfed with, asjouching 
 thofe exceffcs, extremities, indignities which elfe might have ligh- 
 ted upon him, had ndt the excellency of his perton,and his fuifici- 
 cncieto fatisfie, taken them off. Therefore whereas the Law was, 
 that the bones of the crucified (hould be broken, to haftcn their hn- 
 ^ gring death, the Lord lefus his bones were not broken, he being 
 dead before; and fo it was with him/in the continuance,m the he\- ■ 
 liili meafure of torment, that lie was freed from them : It was e- 
 nough that he was fo broken,that the bande of foule and body was 
 diflblved, and his ioule was powred forth unto death. 
 ^n The ufes are weighty,Firft of Confutation of Popery. And that, 
 
 ^^' - ' firft in rhis^that they make a meere apifh Pageant,and Poppet-play 
 
 of this Sacrament ,yea,rather an eiiterlude to pleale and delight the 
 fences of the blinded devout, than a refemblance of the crucified 
 body of the Lord lefus for the comfort of the Church.Butefpecial- 
 lythat they dcftroy the effence of theadlof Breaking. In ftead 
 whereof, they come and bring an whole unbroken Element,made 
 of a line and delicate wafer,round and whole : And as for pownug 
 out the wine to the people, they never powre out, nor allow any 
 at all unto them, but keepe it quite from them. Thirdly, they pro- 
 fefle not to aft the part of the Father, reaching out the broken bo- 
 dy of ■: hria to his people:but theirPrieft fuftaines rather the perfon 
 of a falie Church, and an Idolater, to offer up to God a Sacrifice of 
 Chriftjfor expiation.- deflroy ing the power of Chrift our only Ob- 
 lation, offered by himfelfe,never more needing to be offered. And 
 whereas we preiTe this argument againft them, they flie to a iliift 
 which overthrowes their caufe,faying,They offer an unbloody fa- 
 crifiee in their Mafle, not bloody as that of the Crofle. Inall three 
 refpecfls, being the moft wofull enemies of the Sacrament. 
 jT p •« Farfirft,theya(5litasathingofmirth, notas a broken Chnfl: 
 encmies^ta a fecondly,they neither breake nor powre out to the ufe of the Con^ 
 brokenChrift gregation: thirdly, they profefle to have fo little ncede that God 
 fliould give them his, broken Sonne, that they bid him take him 
 backe to himfelfe, for they care not for him •• nay, they give him 
 b_acke with a mocking of God,and fay,they offer him anunbloody 
 Chrift and unbroken •• whereas its fure, il the Lord lefus had done 
 Heb 2- fo,heliadblafph€medandnotfatisfied.Curfedbeailnew offering 
 of a Chrift , as a propitiatory Sacrifice to God : or offering of a 
 
 Chrift 
 
C H A v»6, of the SdcritmentdUils of the Minifter. ii9 
 Chrift without bloud. Thou (halt as foone fatisfie wrath by thy 
 owne, or by an Angels, or Saints prayers, as by a Chrift unbroken 
 and iinbloudy. A Chrift neither broken nor bloody, is an Idol!, no- 
 thin^ in the world , neither meete to fatisfic, nor to nourifh. So 
 that," forafmuch as the Church oi Romes Sacrament is a C h ift no 
 Chrift J no pFice,no pardon,no peace, no reconciliation,or eternali 
 life, is tabe found there ; We befeech God for ever to delivt r us 
 from her, and our felves depart from her as a fatall enemy and de- 
 llroyer of the Sacrament of the Supper, 
 
 Secondly, this teacheth both Minifter and people, to b^ing with Vfii: 
 them pure hands and holy bodies and fpirits, when they touch, 
 breake,powre out,take and eate thefe precious my{leries;F£7r vpkit 
 communion can bebetrreene light and dark^ne^e, Chrijt and BelUl ? ^Cvi:6.i^ 
 The very Sacramentall a6ls alone, require holineffe of all that thus 
 draw neere unto God, leaft he be revenged of their profaning his 
 Ordinance : And how careful! fliould the Minifter be himfclfe to 
 afl this breaking,and powring out.not leaving it to another : fince 
 thereby the voluntary A(5l of the Lord lefiis is obfcured.- he hioi- 
 felfeftiil freely giving himfelfe by the onely hand of his deputed 
 
 Minifter ? 
 
 Jhir dly,and efpecially ,let it be exhortation to all C hrifts people, 
 to acknowledge the admirable wifedome of this his ordaining the ^ 5 • 
 Sacrament for us in fo lively a manner, and under fuch powerful! Exhort, to d 
 fignification.That whereas we come to the Supper for our nourifl> "^'"^ "^'"^ 
 raent and growing in faith, and grace in Chrift ; Lo, the Lord of- 
 fers thefe under the lively fignes of the Lord lefus himfelf,and not 
 onely fo,but crucified and broken & powred out for us,even meet 
 nouriflimcnt, meet to be apprehended by us in the ad of his fuffe- 
 rin^, to fecure us of our Juftification by removing of wrath ; in the 
 aftof his preparedneffe to nourifh us, by cutting himfelfe out into 
 morfels for us ? Oh I what life and fappe is there in a Sacrament, 
 fo oftered to a poore foule^as crucifying Chrift before cur eyes,and 
 givinghimfo, into our hands /" Whatthankes fhouldthis draw 
 ?rom us?If ^/^7,Ghap.(53 ^ t . could in the meditation of this point, 
 {o many hundred yeares before, ravifli his heart, how much more 
 we ? How fhould the inftruments of our fonles peace with God, Efay ^3. i; 
 and welfare in him, caufe us to cry out as he did, j^vho is hee that 
 commeth up from Bozra in his red garments, (pejprinkled with the 
 rvrath of God, upnfoule and hody^ by agonies, defertions, outcries, 
 and dolours incomyrehenjible under that juflice andwrath^ the wine- 
 
 - I 4 fref[e^ 
 
1 2 o 7he I>efcr'ipion of the Lords Suffer^ and Part. r. 
 
 fre^e and ficrcefiejfe whereof he trod ? And although he thereby was 
 powred out to death, yet he fo trod out that wrath that it iliall ne- 
 ver feaze after upon a bcleevhig foule • Oh I not onely to thinke of 
 this (as Efay did) a farre ofF,but to behold the very thing in the Sa- 
 crament, in a broken, powred ait bloudy Sacrifice, made ready to 
 our hand,both to forgive, rcfreili, and revive the afllirance of both 
 to our foules , what thankes and joy {hould it breedc miib? How 
 jfhould it magnifie the power of the death of our lord lefiis in us ? 
 Hee himfelte was holy taken up in the joy of it ( as bitter as it 
 loh. 1 2.14^*5 was) and {hall not we ? Reade loh, 1 2,24,2 5. when fome Grecke 
 Profelites prefled to have a fight of him two or three dayes ere his 
 Aifteringjhe pulls them to behold him dead, not alive : Except the 
 wheate come fall and die, it abides alone : Iflbeliftedup, I will 
 draw all unto me j meaning by the word and Sacraments of this 
 PalTion. And fhall not thcfe ravilh us much more ? 
 yi^ - Fourthly, what compafllon and mourning (hould this fight 
 
 Za'h^ii. 10. VVorke in us ? Reade Zech. 12.10. They JJjall fee him tvhcm they have 
 pcrced^mdmourne,andbeembitterne\fe, cu 0}:e,fcr his one Ij/ Sonne, 
 I exhort none to whip thcmfelvcs for Chrift, ( for woe bee to fuch 
 as mourne for him whom they fhould rejoyce in.) No, no, weepe 
 for your felves Come cate this Pafleover with fowre herbs, and 
 Exod.i 2.8, behold your felves in the Sacrament, who brake, rent,and powred 
 out the heart-bloud of the Lord lefus to the earth. Truly, if thou 
 be not fenfible of this thy finnc, and broken for breaking the Lord 
 lefus, thou art a Cain to this Abel^ and his bloud fiiall cry for ven- 
 €cn. 4.10. gcanceagainftthee. Hearken to the voycc of lufticc, crying out. 
 Either rend this finfull curfed foule in peeccs for her hypocrite jn- 
 fidelity,pr0fancnefle ; or tare the flefh of tiny Son for him. Aske^ 
 oh Lord ! why fhould not I have beene tornc and broken rather for 
 my owne finnc ? But thou haft laid the iniquity of mee upon him : 
 Oh ! how I am (lung for the caufc } Therefore 1 nwurne, not be- 
 caufe thou didft fparc me,and lay my guilt upon him, but becaufe I 
 was that fpeare , thofe nailes that brake his holy hands and fides. 
 Oh I How few come into the Congregation thus abafed ? Behold 
 thy owne juft deftinie in the broken body of Chrift, and mourne. 
 Oh, thus my pride, hollownefte, worldlinefle had handled mee, if 
 the Lord lefus had not ftept in 1 Moderate that frothy lightncfie of 
 fpirir, which beholds Chrift in the Sacrament,as an objefl of all joy 
 and mirth.Oh I Let it be thy fadnefle firft, and thy gladnefle after, 
 ifthe fight of a Page being beaten for a Prince, wil caufe the Prince 
 
 to 
 
€ H A p . ^. cfihe Sacr AW entail aVls efthe Mimpr. 12 X 
 
 to mourne,and fee his errour in the Pages firokes : what fiiall th 
 
 Page doe then when he lees the Prince fmitten for his pranki?Oh 
 
 fiicli a broken heart would make C hrift fweet in the Sacrament, 
 
 fuch a mourning would bring joy. For why? As thou fhouldfthavc 
 
 fuftcred unfatisfyingly, except C hrift had fatisfied : So, he having 
 
 freely broken himfelfe for thechath prevented thy breakit g, and 
 
 canfed thee to bieffe him,and fay, Oh I becaufe thou haft delivered 
 
 me from this anguifti,! will take up the cup of falvation and praife 
 
 thee*. Thou ftepft in, Oh Lord (when Angells durft not)betweenc 
 
 wrath and my foute.that the fnare being brdken I might efcape. ^^^' * i ^« * 5- 
 
 Scventhly,concurre therefore by faith with this broken Lord le- yfe - 
 fus in the Sacrament ; firft, behold the order of it, then the ad it 
 fclfc. For the firft. Remember, that all true right to the Lord lefus- ,. 
 his nourifhmentto thy foule,in renewed grace.Spirit of prayer,of ;^jjgj^'^'* 
 uprightnes, watchfulncs, bearing the Crofte well, iffues from thy ^ 
 renewing of faith in his reconciliation and forgivencffe. If thou 
 have loft thy peace by an ill confcience, beware thou come not firft 
 to the Sacrament to fetch ftrength to returne to thy former courfc 
 of walking with God, till firft thy pardon and peace be renewed %, 
 that were to foder, not to mend thy breach : y ea,it were to dawjbe 
 withuntempcredmorter. Chrift'is firft broken as a fatisfierof 
 wrath ; and then as a nouriftier of a poore emptie foule. 
 
 Touching the fecond, Lcarne to apply the Lord Jefus broken in 2 Aft. 
 the Sacrament for thee, in a confident manner. If hee have beenc 
 really thine, broken for thy renewed pardon, yea, the oftner the 
 better^lay th)^fbule in the clift of this Rocke, get thy fclfe into his Exod.33 3 ^ 
 woundbr, ^nd lie in his fide, and thence fhalt thou draw nourifti- 
 menttofuftamethee, whence thou drcweft ftrength to make thy 
 peace. This oroken Chrift, his bloud, his powring out , containes 
 both thy peace and thy grace ; and by an infeparable union of the 
 Spirit is given for both. Lefle than the bloud of Chrift dead upon 
 tftie Crofle could not fave thee ; and leflc,than it cannot reftore any 
 grke of his Spirit decaied in thee, as the Spirit of Prayer, watch- 
 ingv^fobcrnefTe, heavcnlinefle of heart. But ifthe Sacrament have 
 rcviv^ed the one,feare not the other will follow. There is a knot of 
 unions in Sacramentall broken Chrift ; get one, and get both: faith 
 wilkeachtheehowto get both; and doth fweetly clafpewith 
 Chrift for welfare in both. Touching the fubftance of which, I 
 fpeakeleflfe here, becaufe I fhall handle it in the fecond gcncrall 
 head of the grace offered in this Sacrament. 
 
 Oncly 
 
tli 7'heDefcriftionofthe Lords Suffer tdnd Part.f; 
 
 Onely this one thing I adde here .that the broken body and bloud^ 
 powred out of Chrift,' is oftered thee in this Supper, to nourifli thy 
 faithinChriftcrucified,afiiivfled, wounded for thee ; that hereby 
 thou mighteft draw ftrength from his Paflion , to fuffer and over- 
 come in hitn, or for him whatfoever. the Lord (hall, thinke good to 
 lay upon thee : whatfoever then thy Croffe be, efpecially if bitter, 
 wearilome, unuiliall, darke and tedious to be borne : come to the 
 fountaine of patience and vi^^ory, the Lord lefus broken for thee-t 
 He hath overcome the chiefe dint oFall crofles , in taking the fire, 
 vvrath^ and fting of finnc, out of thy confcience ; and this is one 
 mainc helpe to fettle a reftlefle heart-under deepe afiiidion ; that 
 Chrift broken hath taken away guilt, and brought pardon and 
 peace. And fecondly, having fo done, he hath overcome the force 
 of the Croffe, and hath brought patknce.felfe-deniall, calmenefTe, 
 humblenes under the fame into thee; fo that in him thou fh alt be 
 upholden, endure, and beare thy yoke, not murmure, not tliinke 
 long, not ufe lliifts ; but by the promife lealed by the Sacramenr, 
 £iay I.J. [jeieeye t-|^e Lord will in due feaion give thee beauty for aflies,and 
 the fweet fruit of righteoufnefle and patience, more fweete, than 
 the trouble was grievous. Thefe the Sacrament dothconfirme and 
 fettle tlie foule in daily , if Chrifl: broken be wifely applyed and 
 put on by faith. To conclude all, I fay, if the Lord lefus Sacramen- 
 tall, be a broken Chrift, for all ufes. 
 yr © Eightly, how curfed is the condition of all fuch receivers, as are 
 
 * yet to feeke of him in any benefit of his Sacrifice and Crofle, Oh I 
 how fcarefuU is the Sacrament to all fuch as never underftood the 
 X)oflrine of Chrift broken ? H ow fhall they be the better for the 
 Supper ? Oh ! vyhat terror fhould it worke in fuch confciences as 
 cannot by experience fpeake one word to their foule of the benefit 
 of Chrift in either? Surely if the Lord lefus broken were never gi- 
 ven them ; no other benefit of his Adoption, or Sanflification, ei- 
 ther in grace and glory can be theirs-. And by confeqnent, that ful- 
 neffe of Chrift which here is exhibited to the faithfull, tofave and 
 refrefh them , becomes by their unbeleefe as unfruitfull to their 
 foules, as if Chrift had never dkd. nor Sacrament ever beene offe- 
 red them. For they are ftill the fame.neither good day mends them,' 
 nor bad payers them,for any pardon or grace that ever Chrift bro- 
 . . kcncould yet helpe them withall.But for the third A(5V,thus much." 
 The fourth ^^^ ^^ fourth & laft minifteriall ad of the Supper,is the diftri- 
 bution of it to the people , with a charging them to receive it as 
 
Gha'p.^; oftheSacy^ffrtntalhCts oftheMmpy- «3 
 
 from God. For its cxprefly added, that our Saviour having taken. The diflriba- 
 blefTed and broken the Elements, did give them himfelTe to his t^g. 
 Difciples.He called them not about him.,and fuffered them to ferve 
 themlclves of them, but dealt ©utboth Bread and Gup to each of 
 them,and fuftaining a double pcrfon both of the dividerjandofthe 
 thing divided, charged them each and all to receive and apply 
 them,as the offer of God, And to fay truth,.to what end ferved the 
 former a(5ls,fave for this laft ? Touching the feverall diftribution of 
 Chrift; I do not thinke that he did feverally give it to the perfon of 
 each dilciple immediatly; but that reaching out the feverall mor- 
 felsjhe gave perfonally to them who were neereft,and fo by them, 
 he convQif^d it to the remoteft fitter, till all were ferved. And this 
 lie didy not onely in the Bread but in the Cup alfo, as Saint Luke j q ,. 
 .doth particularly mention,and fo the other;andir^///;iM,Or^ii, ex- Luke' 22/20? 
 ■ prefleth. -^.'. .• n?n''.-.';f^.:-- 
 
 - Now in this laft adl, I confider two things. Pirftj pcrfonall. Se- -, 
 condly, peculiar application of the Sacrament. For the former, he \^,l ''"^' 
 would intimate thus much,that the Minifter in his reaching out the 
 •Elements to each receiver,is the hand of the Father, applying the For perfonnll 
 Clirift of the whole Church, to fuch a man, and fuch a woman in appUcaiion. 
 perfon. And as each communicant fuftaincs a double perfon, cither ' 
 ,of memberfixip as heis belonging to the whole body,or of perfon, 
 as he is to anfwere for.himfelfc to God.fo m the -former refped he 
 communicates no other Cbrift than the Chrift and head of the bo- 
 dy : and fo calls God our Father, and C hrift our Chrift, feeing he 
 hath no right to any Chrift, fave in the Communion of Saints; By 
 vertue of which, he approves himfelfe to be a true member of the 
 body, claiming no right to Chrift other wife than the Chrift of his 
 whole miliant Church. But in the fecond refpcdjas each perfon or 
 faeleevingreceiver,{lands in his owne place, and receives fpeciall 
 .grace for himfelfe, fohee calls God my Father, and Chrift myioha 20 28. ' 
 Chrift : and therefore comes not to, receive any implicite Chrift, 
 or as the Church receives him ;,but comes to receive him foF him- 
 felfe in perfon, for his owne pardon.afTurance.peaccfupport: and 
 .fo his own as no mans elfc.Each Chriftian hath Chrift in a commu- 
 nity, becaufe a branch cut off from the ftocke is but dead, and the idm isc 
 •Legacy of Chrift Sacramentall is not given to a member.but to the 
 body,that fo it may aptly and fitly be derived out into portions. As * ^^^' ^°' ^7 
 of many grainesone loafe is framed, and whole Clirift is given to 
 the whole body ; fo alfo of this loafe the Lord cuts out he^; oi^^ 
 
 mor- 
 
124 TheBefcrlfttOH of i^e Lords Su^fei^ydnd Parf.r; 
 
 morfell, there another, for each members feverall ufe, which per- 
 haps is not anochers. The arme in the body hath no noiirifliment 
 Rom. 1 1. 1 7. fave in the body, that it might learne to abide in the body, and to 
 neede it as a fellow feeUng member. Kowbefc,the nourilhmcn: ©f 
 the arme in fpeciall, is not the foots, nor the thighes, but its owr.e. 
 Secondly, in this diftribution of the Sacrament, our Lord lelus 
 2^ aymes at peculiarnelTe : and teacheth us , that when the Minifter 
 
 Peculiar. teaches oat the Elements to this perfon and to that, hee doth not 
 onely prefent a common Chrifl: to become my Ch-ift; he doth not 
 onely make him my Lord and my God, and lay him in my lap, for 
 my reconciliation and life •• but alfo he doth make him mine pecu- 
 liarly, for the granting of fuch graces, and fupplying (lich wants 
 as I in particufar finde in my felfe; without which it (hould not a- 
 vaile me that hee fupplies the wants of others. And thus Chrift Sa* 
 cramentalljs no common Chrift, (though a Chrift of Community) 
 but a peculiar and fpeciall Chrift: cut out , divided and proporti©- 
 ned for each foulcs neceflitie : as many lines are equally drawne 
 from one center, to each part of the orbe and wh^ele thereof. 
 The grojni To make this point cleare, confider the ground of it ; T he Lord 
 of It. lefus who is the {Demenfum) or portion of the Church, is alio his 
 
 owne fteward to divide and deale out himfeUe as the dole of the 
 Church, and ofeach of his houfliold. ^^/o?w<?;?,Proz'. 17. faith to 
 Prov.i?.* J. ^11 Matters of Families, Looke diligently to thcftate of thy flockcs 
 and heards: Provide hay & ftover for them,that thou mayeft there- 
 by have fuftenance for thy child- en, and maydens. Doth the Lord 
 take care for cattell, or for the bodies of men and their families ; 
 1 Cor. 9. 9. How much more then is hee care full for his owne fonnesand 
 I Tim.5.8. daughters, that they laeke not ? If hee bee worfc than an Infidell, 
 who provides not for his family, what fhould the Lord bee, if hee 
 Luke ir.4z. ^^^^^^ neglecfl thofe o-f his houlhold ? Nay further, reade Luke 
 ■ 1 2.4:. (peaking of his Minift:ers he faith. Who is a wife and faith- 
 full fte ward, whom the Lord may fet over his houfe,that hee may 
 give them their due portion in feafon ? The anfwer is,that Chrift 
 a Cor 6. u is he •• all Minifters are under-officers,but he is above CMofes, Pe- 
 Hcb.3.$^. ter^ Paul \ he is faithfull as a fonne, not a fervant j who then but 
 he fhould doc it f who is all in all in the houfe of God the great 
 King, as Davidin Sauls ^ i Sa^n. 21.14. It is he that provideth for 
 1Sam.ii.14. the weake and ficke ones, for the ftrong and haile, for infants, fot 
 Heb. 5 »,? . growne ones s if it be required of each fte ward, that hee be faith- 
 iCon4.i. flilLhowmuchmore ofhim? Hif^.j.^jj. i Cor,^. a.Hecandoc 
 
 what 
 
Cv AV,6. of the Sacramentalla^s of the Minificr, n ? 
 what be will as his Fathers fteward 5 officers are as tbey are, ir.ull 
 do as they can^but be as he hft; well may be be trufted for faithful- 
 ncfle in all the houle or Church of God ; having ftored up in him-- 
 felfe all gifts and treafures^ and being the wifedome of the \ ather 
 to divide them to all and each as bee needs it , knowing them by 
 name, and their needs ; and knowing what,how much, and what 
 will beft fit them ; and wanting no tendcrnefTe to attend his wife- 
 dom.Far be it from him to give fomc all,fome never a whit,for he 
 is jufl : or to givefome the portion of others,^for he is wife ; or to 
 give to the ftrongeft, and overfee the fatherleffe and weake,for he 
 is tender and in all three faithfull, even Gods right hand to deale 
 as God himfelfe would doe, if prefent. As it was he who firft did 
 take pflfour yoakc, and lay meate before usj fo it is bee who main- 
 tainesus at his cofl, gives us our daily bread , in word and Sacra- 
 -Tncnt,tillweencedeitnoinore,H"^/^^ 11.4. Yea he himfelfe is Hof. u 4 
 onr foode and ordinary, which no fteward can bee, asTn the next 
 generall fhall appeare. 
 
 For the ufe hereof,fifftTts confutation of Popery, who ( as I oft Vfe, 
 have noted) make Chrift the worfl(to fpeake with reverence)and 
 nioft bafe, unfaithfull and foolifh fteward in the world,to pull a- 
 way the Cup from his people, and to defraud them of that full 
 nourifhmcnt which both his Father allowes them , and himfelfe 
 was broken and iLed his bloud to become. And whereas they ca- 
 villthus, that Chrift gave onely to Minifteru, to no lay men , and 
 fo they doe i but as for the people (by whom there is perill of fpil- 
 ling; they doe it not, for honour of the Sacrament. Ye hypocrites 
 who ftreine at Gnats and fvvallow Camels,how can ye be fecured 
 that the wine will not be fpilt m a Minifters drinking it ? Or who 
 taught yee that the Church ferves for the Elements, and not they 
 rather for the Church.^ Cares Chrift for dropps of wine more than 
 the foules of his people ? Is it more with him that wine fpill ^ or 
 the foule perifti -^ Againe, where learne ye to expound the words 
 of Chrift ( Eate ye, drinke ye all ) exclufively ? Doth bee not faj'^, 
 I am with you to the worlds endf Doe the Apoftles live for ever f 
 Saith he, Doe this as oft as yee doe it, till I come ? Tell me I pray, 
 by the fame reafon,wby may any fave the Minifter take the bread? 
 Is there any provifo for them f No,, no, hee fpake here as elfe- 
 where, in the perfons if Minifters to all beleevers, as in lohn. 17.. 
 he expreflcth, Ip^ay not for tbefe oncly^ but for all that beleeve , ,1 
 
 Secondly, this point teaches the Minifter of Chrift to looke ro 
 
 him*-^ 
 
i 1 6 TheD efcriftkn of the Lords SupferldnA Vm.xI 
 
 himfelfe that he ufurpc not Chrifts roome in this adl, nor come to 
 divide that Lord lems Sacramentall, whom he cares not to divide 
 and reach out in doftrine to the people. If Chrift had fo done, 
 what had his giving of the Elements beene but a dumbe Pageant .- 
 whereas if it were the care of Gods ftewards to confider , that 
 boke what they doe at the Sacrament, they doe onely in relation 
 to their Miniftry: how wife, ftudious, and Eiith full would they 
 be in that other cutting of the word,and giving it duly to the peo- 
 ple, by f peciall obferving, applying and dealing out to each hearec 
 liis portion ? How would they ftudie the people in themfelvcs ? 
 Learne to put a difference betweene the portion of novices an J 
 ftrong ones, of ignorant and skilfull, of happy and cheerefiill fpi- 
 rits, of the fallen or ftandin« f framing the uniforme truth of God 
 to the text in hand, and the text and ufe of it, to the occafion of 
 their people ? That fo Gods Spirit might not feemc ftrcightned ;' 
 and for cafe, carelefnes and forme.feeme to eatc up all power and! 
 fpirit in men , caufing people to mifapply truthcs, fo deluding 
 themfelvcs. 
 Vfi^^ Thirdly, what a fweet ground of inftru6tion is this toalf, to 
 
 magnific Chrift Sacramentall, in the wifedome of his fteward- 
 (hip ? To afcribe his due honour to him, in feeing and fervingthe 
 wants and turnes of, not congregations, but particular beleevers ?, 
 What member is there of a great noble mans houfe, whofe eye is 
 not fet upon the fteward of the houfe ? from him they have their 
 meate, their Phyficke, their cloathes, their lodgin^?,their wages,' 
 each one his portion ; therefore ofall others, hce is the chiefe ob- 
 /cdl of honour, if faithfull. Oh ! couldeft thou fee the moft curious 
 wifedome of thy Lord lefus thy fteward, in the difpenfing of Sa- 
 cramentall graces,neither fuperfluoufly^nor niggardly ; neither the 
 apparrel of the growne to the yong,nor Phyficke in ftead of foode, 
 nor ftrong meate in ftead of milke, nor any of thefe out of feafon,' " 
 when the foule is paft them and (iarven : but thefe fully, juftly,' 
 wifely, tenderly, and all in feafon : yea to all, fo that the number 
 ofhis people wearies not his difpenfation. Oh I how would it ra- 
 viftithee I Its the ignorance of the ftewards excellency, which 
 makes him fo little fet by. Men make ufe of him far every thing, 
 and honour him for nothing, and indeedc rather cozen thcmfelves 
 of him, than ofhis due.None ofhis graces iirves only for a dumbe 
 (hew, but for u(e; Confider what a fteward thou haft, who cuts 
 out himfelfe for thee i being made of the Father to thisend. Its 
 
Chap.^. oftheSacyantenialhlisoftheMmficr^ hy 
 
 he who is the difpenfcr of the manifold graces of God;yea fo dot" 
 Le parccll them out to thee, that hec was pleafed himfelfc to par- 
 take them : He would be baptized himfelfe.woHld eate and drink 
 the Supper himfelfc, that hemightfanftifichisMiniftertodiftri- 
 bute, and his people to receive this nouriflnmcntjthat he might by 
 Ills owne holy dividing, eating and drinking, cover all the defeifls 
 of his Church in both,and encourage them to come unto him,even 
 in their weakeft preparations. Alas I not himfelfe was the better 
 forthefe,butinallhis Churches welfare, he is refreflied as in his 
 owne, and when he can make us accepted in himfelfe, and weli- 
 plcafing, he hath his defire. 
 
 Fourthly, this (liould informe us of the excellency of the Sacra- Ffe,'df 
 feent, and how it adds a blefling to the promife. For the promife 
 makes the proportion of a Chriflians comfort; All that thirfl:,hun- 
 ger, beleevc, may come and bee eafed, refreflied. But the Sacra- 
 ment is the Affumption, andaddes. But thou art that party : To 
 thee I oflfer thefe good things, take thou, eate, drinke thou : thou 
 poore foule fearefoll to apply the promife, I fpeake to thee, its thy 
 portion (although thou wilt not acknowledg itjl know thee to be 
 fuch an one, I come now to thy doore and lay this refefliing unto 
 thee, take it, its thine : Many poore foules cavill againft the pro- 
 inife,and fay,If I were named as the party to whom the Lord lefus 
 belonged, I durft, but alas I how dare I?how many ftep in before 
 me? Indeed to the Church thefe things belong in generall,but in fo 
 great a number of men, how eafily is fuch a poore wretch as I trod 
 downe ? No, no, the Sacrament is the hand of Chrift thy fteward, 
 feeing thee, fingling out thee, looking downe for fuch as are bro- 
 ken, empty, bafe, and fetherleffe, that he may bee ftrong with all 
 fuch ! and now infpeciall to thee he faith. Thou art thisthirfty be- 
 lecving fouIe,apply the promife to thy felfe, M», Thomas, fuch a 
 man or woman; for in a manner the Sacrament fupplies the defeft 
 of the word, both' in perfonall and peculiar application. IttelJs 
 thee thy name is written in heavenut gives thee a ticket in fpeciall 
 irom God, to fecure thee to be his • and as it offers whole Chrift ta 
 the Communion of Saints , h it fevers out thee and tells the& 
 that thou art not forgotten amongft the reft, but to thee the Lord 
 Icfiis broken b^ongs. Thou feeft not the parcell of bread & wine, 
 morcperfonally oflSredtothy hand, than Chrift to thy foule. So 
 that as. by vertue of gencrall Chrift thou denieft thy fdfe , and 
 frayeft, Omr J^athr, gwswthh day our daily head,: forgive tiSf. 
 
liS The Befcrtpipn of the Lords Suffcr,dnd Part.r^ 
 leads not Hs into tentations '. that iscompft thy felfe to ferveonely 
 for tlic life of the body : To by vcrtuc of Chrift cut out and divided 
 to thecjthou {;iyft> I beleeve in God : I beleeve in Chrift-.I beieeve 
 in tiiG holy Gholl .: I belee vc my iel fe to be the Lords,and fallen fo 
 upjii Chrift, not as every beleevers, but mine owne in fpeciail, to 
 l>ardon, to fave me, as if I were the onely perfon. And not onely 
 rhus, but after this Afliimption, comes in a Condu{ion,Thereforc 
 Chrifts benelits areth'ine, all his graces, his enablements for doing, 
 for fufteringjlkpply of thy ignorance,reliefe of thy forgetfulncffci 
 wanderings,earthUne{re, &c. I fay Chrift is peculiarly thine with 
 all his noLiriHiment of etcrnall life. Learnc to make this ufe of the 
 Sacrament. 
 'e r Hftly , ic is inftruaion to the people to ground their hearts duly in 
 
 ' ' the cfteemc of the Minifter of God. Hec is in this difpcnfation of 
 Chrift both in word and Sacrament,thc true arbiter or middle man 
 to convey from God to them the Lord lefus in all his good things? 
 and the returner backe againe from them to the Lord, the Galves 
 of their lips,their renewed thankes,affea:ionsjCovcnant and obedi- 
 ence : Surely they (hould behold him as an obje(a of fingular love 
 and efteeme for his workes fake. How oft (hould they raufe with 
 themfelvcs ? Oh finsular favour, that the Lord (hould treate with 
 us by cntercourfe of his Minifter, allow him in his ftead to divide 
 Chrift to us in Word and Sacrament, to reach us out our peculiar 
 portions as our fteward wifely and tenderly : to fpeake to my 
 heart aptly, pertinently, and then to apply it by the Sacrament? 
 More fpccially, to feparate the precious from the vile, to bring a 
 perfonall promife home to thee , a peculiar fupply of thy wants I 
 Oh '. how i"hould the feete of fuch be beautifoll ? The truth is, I 
 grant, the unfaithfulneffe of fome, is the caufe, which helds them 
 horn due honour : when people fee nothing in them tending to 
 this mediation, no tendernefle to their foules, no love, but feeking 
 their owne ends, polluting the Ordinances both by admitting the 
 worft, difmaying the beft , difcouraging the weake, and defiling 
 themfelves: Oh 1 how (hould this procure them honour ? But 
 doubtleiie if as Shcpheards they would take the weake (heepc on 
 their (houlders, and be all in all for Chrift, dividing him in Word 
 and Supper aright, what efteeme would follow them, and tneyij 
 left not dare to open mouth againft them f - ^ 
 
 yfi^' . . Sixtly,this is reproofe of the people in divers refpcfts, firft their 
 
 S?/?°rpea§.^^villi"g> fecondly, their unprofitablneffe ; thirdly thciriJiftrufV 
 
C H A p . ^. Sacrament of the lords Suffer, , 2 p 
 
 ofChrift Sacramentall. For the firfl:,bow doc men grudge a^ainft 
 Cbrift, and the portion of others? Carve for themfelves f OM if 
 fuch or fiich were prefent here were for them ; for they arc 
 thas and thus, techy, worldly ! As Veter^ ^ohn iz, asked Chrift, 
 ivhatjhallthii man doe? But what haft thou to doe with the portion 
 of another ? Looke thou to thine owne ; Doe not cavill I fay, Ob, 
 fuch can carry away fuch and fuch gifts as I cannot attaine I W hy/ 
 hath not the Lord for thee as well as them ? But thou ittkt^ ano- 
 ther mans fupply, not thy owne. As Abfalon fought to governe, 
 when he fliould have beene fubjea::fo,thou commeft for the gifts 
 of Inch and fuch,but no fupply of thine owne wants.' What fhould 
 the hand doe with the gift of the head.'' or the foote of the band ? 
 Keepe within thy bounds, covet the fpeciall portion of thy foule: 
 Gomc to Cbrift divided to thee, if that will not fatlsfic thee, thou 
 art no member. Perhaps iftbouhadft another portion it would 
 pride thee/ Caft away envy,and get faith,and Chrift hath for thee 
 as well as him. 
 
 _ Secondly, it taxeth the unfruitful! receiving of many,who come 
 for fupply of their wants: but they areftiil tofecke from Sacra- 
 n^^nt, toSacramcnr, andftillare as full of their wants as ever 
 They faften not upon Chrift their divided portion,but reft in their 
 complaints, laying out no money for bread. They eome and aoc 
 daily as naked as ever, as if Chrift were cut out and given there to 
 have their cuftomc daily,and heare of their wants and needs,but to 
 be a fupply of nonc.Much like thofe who wanting any implement 
 m their houfe , let all neighbours know their wants, and feeke to 
 borrow but want credit, and wantftill. Oh I its fearefull thus to 
 profane Chrift oftered as a fupply of every foules wants.If thine be 
 ftill unfupplied, what fruit haft thou reaped by receiving, or how 
 can thy heart reft fatisfied any more than he who drcamcs of trea- 
 lures, and when he awaketh is empty ? 
 
 Thirdly, the diftruft of many is to be rebuked fbarpcly, who arc 
 laot convided of this ufe of the Sacrament, but remaine incredu- 
 lous, comming to it as a ftrangc thing, knowing no fuch thing, as 
 thatChriftdividedintoportionsistherefOh I the ignorance an(i 
 inhdchty of moft receivers i^ great in this I Nothing is fo formall, 
 
 i a u!"^^ ^ ^"§ ^"^^ ^^"^ ^^ ^^^ Sacrament, w hich yet is the real- 
 lelt blefling under th«Sunne, even the Lord lefusin his peculiar 
 diltribution and fupply of al his peoples wants, Oh I if thou knewft 
 thegitc ot (3od, how fhould thcfe fcales fall froRi thine cycs,and 
 
 K how 
 
 2. 
 
 a* 
 
15 o cf the Grace of Chrtfiinthe Part.r, 
 
 how flionldeft thou behold iht Supper of Chrifti'As Lhoy^kin lifted 
 up from prifon to the daily portion of the King of Babels meatc, 
 fo fhould the hercfay of a Sacrament be to thee.l hoii wouldft ab- 
 horre thy felfe for thy blinde, bafc, and fulforr.e receivings, more 
 than for thy fweai ing and dmnkenneffe. To thcfe I fhould adde 
 .the laftufe of exhortation to the Lords people,to get felfe- denial!, 
 and the fence ot their owne wants : and therewith to bring fpe- 
 clall faith to take out this portion to themfelves. But I relcrve 
 both thefe to their feverall room.cs, if God will, hereafter. So 
 much therefore be fpoken of this firft ger.erall, "ji^. the ads of tbe 
 Minifter in the Supper. Now foUowcth the two of the people, in 
 receiving. 
 The two aas "^hc ^^^ o^^^^ people in receiving are two, all futable to the 
 ©f people, miniftcriall charge which the Lord lefus himfelfe at firft, and the 
 Minifter in his Name continually doth lay upon them, the which 
 are, Firft, taking or receiving. Secondly,eating, enjoying and pof- 
 fcfling the comfort of thefe good things. Concerning the which; 
 although in coherence to the former, it were not amiffc here to 
 treate of them : yet, confidering they cannot be well underftood, 
 till the next generall have bin handled, to wit the grace of Chrift 
 offered in the Supper, (how fhould an afl be underftood till the 
 objed about which it is occupied, be conceived/*) Firft therefore 
 of that in the next Chapter, and then of thefe two after by way of 
 uie of the dodlrine.,(ifGod will) ftiall more feafonably be fpoken 
 in the eighth Chapter following. 
 
 Chap. VII. 
 
 Of the fecond fart of the defcriftion, vU. The 
 grace of the Sapper, 
 
 *E come now to the fecond generall in the defcription of 
 
 the Supper, to wit the grace of Chrift offered therein to 
 
 the beleever; and that is whole Chrifts body and blood 
 
 for fpirituall nouriftiment of life once received . The di- 
 
 ftin^ underftanding of which point in the branches, will proove 
 
 one of the maine points in this defcription, and give us light in the 
 
 - ^ .. -doarineof the Supper, Herethenlctfourequeftionsbeopened. 
 
 4. X^'/^' Firft. how the srace of the Supper, is conveighed into thc^acra^ 
 ^w, *-,-.» - V. ment? 
 
Chap .7. Sacrment of the Lords Siipp^rl i^i 
 
 ment ^ Secondly , how comes it to paffe that Chrift Itfus is our 
 fpirituall fiipport in g""ace, as well as our being and regeneration i* ^^^^ Q«cflj'« 
 Thirdly, how comes Chrift to be propounded to us as our Sacra-j-^^'^.j^^'^^" 
 mentall Support, or foode.^ Fourthly wherein confifts it ? For the foulesnouriflr 
 firftqueftion, I muft anfwere it by fome ftcpsor degrees. Ob- ment. 
 lervethen, thatfirfl, its thegoodpleafiireof God the Father to Anfurcre i* 
 Icled out unto himiclfe fuch a number of people (from the com- 
 mon maflTe) whom he will beftow himfelfe upon, and his Image 
 in grace and glory ; whom he will make his beloved, be knownc 
 in, and fet his marke upon, both by pardoning them, and fancfli- 
 fying them, to be his owne peculiar. Secondly ,{ince he will have ^V 
 fiicli a number to be his, looke what life of his he hath once given 
 tjicm; and vvhat eflate of grace he hath called them unto, the fame 
 grace he muft fuftalne,and continue in them and keepethem there- 
 in, from finking) or lofing that which he hath vouchfafed them : 
 which cannot be except he doe fpiritually nouriili them, as he firft 
 fpiritually bred them. t 
 
 Thirdly, looke by what meancs he firft thought meete in his di-^^ ^» 
 vine wifcdome to communicate his life unto them: by the fame 
 he muft convey the maintaining power thereof in them; for as 
 much as by the fame things whereof we confift, we are alfo nou- 
 rifhed. If then the Lord Jefus were the Mediator of life at the firft 
 to thcm,afFording himfelf to be feed,and begettin^unto them^then 
 the feme Lord lefus muft become alfo foode of this life, to cherifh 
 iti to repairc it,to fupply the wants of it, to redrefle the decayes of - 
 it, and to uphold the frame of it in them. If God thought it good < 
 not to betruft them with this fecond life of grace, as he did Adam': 
 with that firft of creation:and therefore hath put over the cuftody > 
 of that life and the fupply of nouriftiment tending thereunto,into ; 
 the hands of the Lord Iefus,that fo it might never faile nor wanze 
 away any more : Then furely it behoovQs that the Lord lefus be as: 
 wellthekeeperofthislife, and the nourirhment thereof as.hee 
 was at the firft the breeder thereof. Fourthly, the Father to this- ■»= ^^ 
 end muft really convey into the perfon of Chrift all fuch power; ^' 
 and vcrtue,as may enable him to be the life and nourifliment of his 
 members;and therefore he muft fill him with himfelfe bodilyiand) 
 make him the treafury of all graces, wifedomc, rightcoufneflfe,': 
 fanftification and redemption .- all good things neceffary for thd * ^^f* ^ • 3 *• 
 making of fuch as are not his to become his : and fuch as arc hisy 
 Eiiore his,or his in a more full and afliired majjer,to profper,grow, 
 ,. - - - K 2 and 
 
J 3 a of the Grace of Chrift in the Part. i. 
 
 5. and thrive in him unto pcrfciftion. Fiftly, hce muftalfo qualific 
 the Lord Icfus with the gift of* convey ing this holy nature of his, 
 and this blefled nouri(hment of his unto his people •. and this he 
 doth not onely by the union of fielh with God,but efpecially by 
 the death and fatisfadion of Chrift>by which as by a wide dore, he 
 . • opened the treafurc of life & nourifhment which was in \\\m and 
 
 merited that the life of grace in forgiveneffe andholinefle might 
 be theirs, and that himfelfc in his llefh and bloodi, broken and 
 powrcd our, might be it moft effedluall fcede of life, and foode of 
 life, to fupport them. 
 ^•^ Sixtly/to this end,he hath the authority to fend forth the Word 
 *"*" of reconciliation, and of nouriihment unto his people, and as by 
 tl^ power of vocation, to call them from death to life, that all 
 who heare the voyce of God might live; fo alfo to create in their 
 foules by that word of his, the gift of faith, to pull them to him- 
 Eiay 57.17. felfe, to unite them to himfelfe, andto convey his ownc fpirituall 
 life by this union of faith unto them : caufing his blefled Spirit to 
 concurre fo with the word,as to fettle it upon them : and having 
 fo done, to give them this priviledge, that they (hall as truely be 
 lohn 17.11. maintained at his coft, be kept in his name, be upheld in grace, 
 profper in it , be defended againft all enemies within or With- 
 out, which might impeach this their welfare , growth, fruit- 
 fulncfle and per(everance,as ever be bred life in them at the firft. 
 7" Seventhly ,and laftly,they receive by this priviledge, a;, true right 
 
 to claime,plead for,and exped the Lord lefus to be their nourifh- 
 mcnt,as the poore dumbe creature by the inftina of nature being 
 brought forthjTunnesto the Damme for milke. Or as the Infant 
 comming forth of that wombe which gave it life, cries for the 
 brcaft of the lame motherland pleades to be nourished by her. By 
 thefefteps it may be conceived in generall.how the Lord lefus is 
 made of the Father, the true foode of his members. 
 The thirJ But as yet here isiiothing of Chrift our Sacramentall nouriOi- 
 
 queftion. viz. j^cnt: Vnderftand therefore the Sacrament to ftand in relation to 
 How Qj^rift the Word of pfomife, wherein Chrift is made the poore foules 
 is fo m the Q^j^^^^^ fg^jjg her. As I noted in Baptifme,fo here againe obfcrve 
 "^^" Chrift in the promife,; and Chrift inthe Supper differ nor, fave m 
 
 the manner and degree of exhibiting him bur n©uri{hment:Looke 
 ■^l '^ ■ " then what the Spirit of the promife workes for the foule, tliat it 
 Firft.prcfcnts much more workethby theSacrament.Take fome inftances.Firft, 
 the pro nifes. jj prefciits the foule of every one truely bred, with thofe choile 
 ^ promues 
 
Ch /p. 7. sacrament of the L&ydsS u^per'. ij^ 
 
 promifes of Ghrift her nourifhment, fearcbing them out of each 
 corner. Tells her, .^y^^. 2 5. That the Lord makes her a feaft upon the Efay zj./. 
 mountaine.s of fat things, of wines refined and pure ; and the di- 
 fliesof the feaftarc, Chriftin his graces, plucking away the veile 
 of darkenefle, removing death and fearc, bringing joy and peace, 
 fpij 5 5 . 2. he ofi-eis huii in all kinds of things ufcTull and nouri{li- pr 
 mg wn:e, hony, oyle : bids hereatc good things and delight her ^^'^^ 
 felfe in fatneffe.In Pro. 9. he invites her to his feaft and provifion of Prov.7. ». 
 all choife daintie^not for necelfit'/ only,but for fulnefle,for delica- 
 cie, for varietie and delight, for fafety, for durablenefle. In Pfal. Pfalzj .j. 
 2 5 . he leades her as a fhepheard into his paftures, ftreames, folds; 
 guards her againil dangers and death, annointsiher head with 
 balme, and filly full her cup. In the C^»//f/^/, he makes himfelfe C3nt.4.ij. 
 her husband to marry himfelfe to her,and beftow all at once upon 
 her : his garments fmell ofmirrhe, Cinamon, and Caflia. Tn 'p'fal^ Pfal. 84.11, 
 84. he denies her nothing that is good for her, either for lieht or 
 defence : in thofe Parables hec makes her a feaft, brings out the Luke ifi^j, 
 Calfe. m lohn <5. tells her, his flcili is not onelv life, but meate in- ^°^" ^-^ ^• 
 deedc, and his faloud drinke indeede : and plainely faith. They 
 that live in him fliall abide in him, and out of their belly fLall 
 fpring up waters of life : they that cate him fliall not die, but live 
 for ever. In Revel. 3 .he offers himfelfe to her in all refped-s; A ttire Revel, j. i §, 
 for nakednefle, gold for poverty, eye-falve for blindneffe, him- 
 felfe a fupply of all neceflities. 
 
 How much more then doth he leade her to this great Sacramen- 
 tall promife mentioned in the Text, Thi^ is my body given forjou'x'Q' 
 this is the Cup of the new Tefiament in my blond .? Againe, the Spi- f jl.'^Irf oV"^ 
 rit of the promife, brings the Lord Tefus and all his fulnefle of nou- thrift mto 
 rifliment into that promife : the fpirit of nature doth not fb pre- ^^^^ pro^ni^s- 
 pare the nourifliment of the infant, and feale it in the brcaft, for 
 more eafie faftninsr, than the Spirit doth fettle all thefulncffe of 
 Chrift m a promife, fo that it offers it felfe to the hungry foule 
 Befides It puts the faithfulneffe of the promifer into the promife*. ?.Puts ihc 
 all the tenderneffe and compalTion of Chrift to the wants of the ""^^ °^^he 
 Church, and the truth of his meaning, not to faile her in any crood P'^°'""" '«* 
 thmg heecanhelpe her with. Furthermore, itftr/pshtr of aU her Tscripsthe 
 ftrength : tells her, that although flie be borne of God, yet except fotUc of her 
 cu^Tl ^° m7 ^' ^ ^eeder,as a father,a niirfe, a fupply, fl^e cannot ^clfe. 
 lu Wilt: (he will goc to workc elfe with her wne t<3oIes and com- 
 pare her fclfe with her ownc fparkles, and deceive her felfe with Eap.ult. 
 
 K 3 her 
 
if? 0/f^^^y^^^^ ofChrift h the Part, i^ 
 
 her owne trafti : fbe caimot dee any duty, get out of any tempta- 
 tion beare any trouble of her felfe, without Chrift flie can doe no- 
 4 Leaneshcr ^\^[^'a Moreover,heaiewethher.allher fufficiencie is from Chtifl: i 
 tothefufficb jhe^'^vorke and life of grace requires his daily, hourely afting 
 cncy of Chnft ^^^^ .^ ^^^^^^ ^^^ -^ ^^^ work,or elfe all Hie hath in her is in vaine j 
 the principleof life aie hath, wiUnot worke,will nothelpe ex- 
 cept it be J oeeed by the Spirit that gave it/as the hand that ftif res 
 the faw ) to quicken theoperations of life : no meanes, no diet can 
 '5 Taksmea-^ourifli without this. And fo I might be endleffe : For thisfpirit 
 fui-eofallher ^^^^ bv a promife offer the Lord lefus to the loule as one th^j: 
 vvantsinfpe- j^^^^/gaifher wants, takes meafure of her dcfeas,as one Should 
 * ' doe of abody for apparreU,to make itfitand futable:So dothChrift 
 
 provide all nouriihment, apt nounfhment, for every part, againft 
 each corruption, temptation, affli^ion, for every duty, for mar- 
 riage, for liberty/or company,ior Sabbaths,heaMng and ordinan- 
 cesi yea (to draw to an end; the fpiritby the promife, doth ftirre 
 5 Wovk« . up , firft„fight.of Chrilt her nourifl.ment ; fecondly, afte(5lions af- 
 ^ppliSn tS.him;tlSrdly,anhandtoreachhim, take him.put him on, ap. 
 of the pro. j,i„ him : faith to digeft, and draw from him whatfoever he offers 
 ^'^'' ler> freely, cheerefuUy, confidently , fenfibly; faith carries her into 
 
 theftreameof his welfare, the floods .^asi^^Tpeakes), of his butter 
 andhony : and venturing upon his word, takes him as heeoi^ere 
 himfelfe, andnot by a bafe and trccherous heart, putting him off 
 With hisftore and plenty, as if it were too good for her to receive.. 
 
 ■ConMon Now then to end this poim,i the Spiritcan thus wori. the heart 
 CPnclHfwa.. ^^^^ ^ ptomi(e,how much more by the Sacrament 
 
 of the Supper ? in which I may trueiy fay the Lord lefus is brouglu 
 forth in h^Ls likenefle, eminently, even in the^inamments and im- 
 mediate manner of nouriOiing, all Chrift , whole in refpeft of his 
 obedience and death, pardon and hohnelfe,^ as a Diamond not 
 to be broken, and yet broken alfo^upon the Crofle, divided 
 into portions, a« the meete morfdls ot each poore receiver 
 tha? needs hi fie (h andbloud .• True bread to be her ttafte oflife 
 andvvine to be the cherid.er of her Spirits. Oli^thebnnpig forth 
 of Sfiagons, h.fofenfibleamanner,toafieaallherloule, and 
 to overthrow infidelity,muft needs be ^ niore effeclua 11 ii^r^^^^ 
 oftbeSpiritto perrwadeher,that Chrifns^ll inalluntohei, for 
 her fup^irt in grace and holinefle.than either rne word alc..e or 
 any other ordln'ance, the Lord Imving in fpeciallfetjhe^S^^^^^^^^^^ 
 
 part, neither, robe a breeder at all of grace, as the.woid preached 
 
Ch a p"I 7^ Sacvmtnt of the Lords Suffer: f jf 
 
 is, nor to be a nouriflier in any ordinary manner, as other ptibliqu<= 
 or private meanes, in each of which Chnft conveyes himlelfe and 
 his communion to the foule : but an ordinance onely tending to 
 nouriai, ferving for the nonce, and to no other purpole, and there- 
 fore bavins no other icope, muft needs be moft efteauall for the 
 end it ferves for. Each thing is moft prevalent in her owne predo-. 
 minancy and Element. If then the fpirit fo can worke by the pro- 
 mife alone, how much more by the Sacrament which reprcfents v 
 that which it ofters under the fliadow of the fignes ? and tells the ^^^ ^^ 
 foule , Behold the print of the nailes, behold my fide, behold my 
 felfehere is my body, here is my bloud given for thee, {hedfor VcrfeaS. 
 thee : Be not unfaithfull, but faithfull. Sooner fhall bread and 
 wine ceale to nourifh thy body, than my flefhand bloudtonou- 
 riih thy foule to eternall life : The conclufion Js, the Spirit doth 
 more eminently convince the foule by the Supper, of her nourifh- 
 ment by Chrift, than it can by the Word alone, for as much as the 
 Sacrament with the Word is above the Word. 
 
 The fourth and laft queftion remaines, wherein Sacramentall 4.^^^-^ 
 nourifhment confifts ? The meaning of which qi^ftion is double; ^^^^^^"^if 
 Thefirftconcernesthepartsofit: The fecond, the degrees of it, chrift tor our 
 The firft lookes at the ob/ed, how many wayes Chrift is the nou- nounnimenc 
 rifhment of his. The fecond rather lookes at the .infiuence it felfe, ftind.? 
 of what kindc or meafurc it is . Touching the firft, As I faid before Anfwer m<> 
 ofBaptifme, that it affords to the foule, Chrift to be her feede m x^e firft, 
 all refpeds of true being and regeneration •• fo now I fay, the Sup- ^he objek 
 per offers him to the foule in each ofthofe particulars for wclbe- exprcffedma- 
 im. I have oft thought of two Texts which will exprefle the dif- ny waycs. 
 ference. That oiPanl, Sphe.i,-^. 3lej[edbe godwho hath ^/^p^Bphe.i. 5. 
 us with allfpiritmllblejjings in heavenly things by Chrifi : doth note 
 unto us the grace of Baptilme, as all the Chapter following proves 
 in which the diftina eflence of thofe bleftings confifts : There is 
 another in z Pet \.'^, His divine power minifiring to hs all things for i Petaij? 
 lefe andgodlinejfe : he meanes not the being of thofe things, but 
 daily fupply andincreafe, influence from the Spirit of Chrift, to 
 uphold the foule in them, which hath them: and this denotes the 
 grace of the Supper. Now if we marke, we (hall fee the Scrip- 
 tures fpcake of this nourifhing grace of Chrift fundry wayes: 
 Pfal. 2^. He fhall deny them no good thing. Delight tn the Lord, ^»^p[J[' ^'^^ ' 
 he Jhall give thee thy harts de fire X>oh\xt^mkQ'wh^titisvjhiQ\io£ '^ ' 
 all other thou wouldft have, finde out thy want, and the Lord (hall 
 be thy fupply : noting that how infinite fo ever the needs and de- 
 
 K 4 cayet, 
 
1^6 of the grace ofChrifi in the Part, i . 
 
 cayes of ihe foule are,God hath fnpply enough in Chrift for them. 
 This is moft generall. Sometime the holy Ghoft {hortly knits up 
 particulars, as in the fame Vfalm?^ The Lord fhall afford light and 
 dsfence to hU \ By light including all fuch good things as wee call 
 pofitive graces, as pardon, peace, ability to duties, &c. By de- 
 fence, all privative grace, as prevention of evill, ftrength againft 
 enemies, afiaults ot Sathan, world, flefb, flreights and erodes. 
 1 Cor. 2.3 0. Sometimes he is more large laying that Chiift is made to us, wife- 
 dome to make as more and more underftanding in the truths of 
 God, and dire^ion to live accordingly : righteoufnefle, to know 
 our felves juftified by better and Hirer evidence : Sand:ification, to 
 grow holier, and more mortihed daily, abler to walke with God 
 in the courfe of our converfation ; Redemption,to uphold us in all 
 our troubles, vvith more humblcnefle, patience, faith and experi- 
 ence, and to helpe us againft all enemies, till we be fully delivered 
 from all. 
 Erpecially hy But as I take it, the moft eonvenient way to expreffe the extent 
 applying it CO of this grace^wili be to apply the Supper to all and each branch of 
 die graces ot the grace of Baptifme. Brie'fely then marke : Doth Baptiime give 
 apume. ^^^^ eftate in luftification^ Adoption, Reconciliation, Pedemp- 
 Obheh' ^^'^" *'* "^^^^ ^^ Supper connrmes and nourifhes them ! Hereby the 
 ^ ^^^* way adoubtmaybefoone made, (andisasfooneanfweredj that 
 is. That the graces of a Chriftians condition en'^reafe not, a man 
 cannot be faid to increafe in luftification. Adoption, 6:c. Anfwer, 
 'An/were, Graces indeede of imputation doe not admit increafe, but yet are 
 not excluded from being the object of the Sacrament, and tliat m 
 tworefpeds. Firft, themfelves, for though their eHence encreafc 
 not, yet the foule may and muft increafe in the knowledge and af- 
 furance of them. Secondly, the fruits of them, as the peace, the 
 cheerefulnefle and joy, the contentation, the confidence, the li! cr- 
 tie, the welfare of the heart may either be greater or fmaller, ar^d 
 therefore they concerne the grace of the Supper. 
 3^ .Againe, doth Baptifme feale up inherent fancrification to be the 
 
 fonles owne? Then doth the Supper nouriil:i the foule in thar.Pirft 
 in the mortifvingand quickning pov\'er of it ; for the Lord lefus 
 broken and powredout,aftbrdeth the foule daily ftrength to breake 
 the chaiiies, the power of ruling and defiling lufts ; ignorance, er- 
 rour,fecurity,infidelity,profanene{le,(elft-love,um-ighteoufnefie, 
 intemperance. Alfo it brings in the power of the refurredion to 
 i^^i^^, and informe the whole man, to better him in the grace of 
 
Chap.7« Sacrament of the Lords Su^^er. i^y 
 
 regeneration, finceritie, integritie, conftancy, courage, &c. Yea 
 more, it betters the Spirit and frame of the inner man, with fuller 
 bentof refolutin, and flreame of heart and affedions, to be for 
 God, and to goe in the ftreame of obedience to him. Secondly, it 
 quickens and nouriflieth the foule in the fpeciall graces of fandi- ' 
 fication, wifedome. watchfulncffe, humility, love,feare, Faiuh, 
 patience, mercy, and all holy affedions, and gifts ferving toholi- 
 nefTe. 
 
 A<:aine, doth Baptifire conferre the grace of a well ordered :j, 
 con verfation? Then doth the Supper nourifh that gr^ce •• take foiiie 
 inflances. One fpeciall grace of imvard converfation, is the life of 
 faith in all eftates, in all duties, meanes, and graces. The Supper 
 then ftrengthens this life of faith, in all thefe, enabling the foule to 
 be more fober in profperity, more humble under the Crofle, more 
 fruitful! in well doing, more diligent and confcionable in all ordi- 
 nances, more effeduall and plentifull in graces. Another inftance 
 may be of outward converfation, (landing in marriage, liberties, 
 calling company, (blitarinefle, tlie tongue, the government of the 
 family. The Supper then ferves to better arithefe,tocorre(rt the er- 
 rors, wants, infirmities ofthefcandtoeafe the complaint of the 
 foule for her unaptnefle to thefe ; her fioth, awcknefle, wearinefle, 
 earthlinelfe hollowneffej barrenneflfe, unprofitablenefie, unskii- 
 fiilnefle to ferve God aright in all thefe. 
 
 Againe, doth Baptifme fettle the conformity of the Lord lefus 4. 
 his fuf^erings upon Ub ? Then doth the Supper confirme the foule 
 theiein, tothinke affiidions daily more welcome, to count them 
 no ftrangc thing,to wait for them, to be humbled, and broken,and 
 powred out by them , made by them, more fober, felfe-denying, 
 more patient to bearc, and more wife to profit by purging out ti:e 
 caafes ; more growing in graces, living by faith in fti eights, for an 
 holy ufe, and good ifllie of them. And in a word, the Sacra- 
 ment is Chrift our Influence and NoarifhmeFit in all refpeds,. 
 wherein the foule is capable of any want or complaint; ferving to 
 this purpofe, that he may be quickned up in our affedions, and in 
 fteed of a decaying, uncheerefull courfe (which Satan and corrup- 
 tion befet us with j wee may walke in and out wich Cod, with 
 peace and comfort, and it may goe well with us in all that we put D^"^ ^•'^9'^ 
 our hands unto, both without and within, in life and death. It is 
 aftrengthner ofustoduty, a fupply of needy, protection againft 
 evils^provifion of good things. It Is enough thatthe Supper is as 
 
 large 
 
li^ ^OfthegrACCofChrilliHthe Pare.""ir 
 
 large as any wants can be : No man knoweth where another mans 
 ftioe pincheth but his owne, but wherefoever the pinch is,^ Chrid 
 in the Sapper is cafe. All the difficultie is in the wife application, 
 tiiere is none in the point.This for the extent or obie(5l of Chrift out 
 nourirbment. 
 Ci n-'> The fecond Qaeftion will yet come clofer to the point ; vUi 
 Ti d "'c's "^^^^^^ this inBuence of Chrift h, m what kinde or degrees it con- 
 v/hichie'^ ' fifts. The anfwer is ; That it ftands in foiire feverall parts,and tends 
 fouie. to as many ends . Profperity of foiile being the adequate end of the 
 
 Supper ; looke wherein true profperity confifts, therein ftands this 
 influence : So that by this latter, the former will difcover it felfej 
 Chrift our nourifhment by Chrift oar influence,which is the effica- 
 cie of it m the foule. The fcveralls are, health, growth, fta- 
 blenefte, and fruitfulnefle in grace. The Lord lefus Sacramentall 
 i Health of heing all thefe in all fuch as are truly begotten of him, in on.e mea- 
 foule. fure or other. 
 
 3 loha 2. - Touching the firft,health of the foule is one ftep of fpirituall pro- 
 Prov. 3 . 8. f-perity. Saint lohn Cpfi. ^.i, praycs for Gajus ( an holy, yet fickly 
 "f^l'f a '• man; that he might be well, or in health, as his foule, profpered; 
 nin^^thefoule intimating that one rand the firft) ftep of prospering, ifhealthi- 
 in hM welfare nefle. Salomon fpeaking of the feare of God, hith Jtjhall be health 
 to the navill, and marrow to the hones : noting that the foule which 
 truly profpers by Chrift, is healthy, even as a body is. Note 
 then, even as when we fee come, hops, or the like, hold the ir vi- 
 gour and colour, we fay they will thrive : and as the body when it 
 holds it owne, and keepes good colour and countenance,the bones 
 running' full of marrow, and the Moud and fpirits running well 
 and aright in the veines and ve{rels,then its called hayle and founcf; 
 fo it is with the foule of a Chriftian. His nourifhment is then well 
 afeeneonhim,when he holds that which he hath received once 
 from Chrift , when he beares his yeares well, when the confti mti- 
 on and frame of his fpirit abides fonnd,humble,beleeving,upright, 
 thankcfull, wife, wary, holy, righteous. Wee call health, the due 
 confiftancc of the conftitution, and humors, without either excefie 
 ordefea : when the body keepes temper and vigour without any 
 clogge or oppreflion of ill humors or forfeit, befalling her. So is it 
 here : when the foule is preferved from the annoiance and diftem- 
 per ofthe wonted bad qualities, pride, eafe, infidelitie, unthank- 
 fulne{re,envie, world, felfe love, unfavorineffe : when kept frcwn 
 loofene/c and fccuritie,and hanging her grace upon the hedge,and 
 
C H A p . 7* Sacrctment ef the Lords Suffer, i ^.p 
 running out of courfe, to all oGcafions, companies, baits, profits, - 
 pleafures, vanities: whereby the life of grace (hould be choked and 
 opprefled : then fliebeares markc of fome health and profpcring ; 
 then flie feemes to hold her owne in the life of faith,and the order 
 of good Gonverfation. 
 
 Now to this firft end, the Lord lefus our'nourifhment fervcs,ef- Clnia our 
 pecially in the Sacrament i and to this end all true Receivers fre- uouri(hmenc 
 quentit, vU. That they may farewell, and profper in foule. Th-e s^^.'^^^'J^^^i. 
 Lord lefus is able to doe this and more for them: ''David hath a , ^'^*^*"^"^ 
 fweet fpeech, The Lord is my portion, thou Jhalt maintaine my lot and ^[x\,i 19.57. 
 my chance : Chrift is able to uphold his owne worke, and the por- 
 tion which he hath in his; As lohn 17. he prayed for ky Father keepe Iohn.i7-i i- 
 them in thy Name : fo he can doe it, and of his fulneffe, they receive J°Jj" J ■ ^^* 
 grace for grace. His fiejb is meate indeede^and his blouddrlnkeindeedi 
 its afeene upon their faces, and runnes in their vcines, it puts fappe 
 and vigor of joy, peace, and hope into them ; and will not fufler 
 themto looke worfe and warfe : as its faid,'Z)^,r?.i. That the pulfe I^^n.r.r^, 
 they ate by the blefiing of God made them lookc as w ell and freflb 
 at feven dayes end, as if they had eaten the "Kings fare. How much 
 more then fhall the Kings diet doe it? Gods fervants neede not for- 
 fakehishoufe and fare, for the ^iet of the world, jovialljboldj 
 Wanton libertines, and timeferversj the Lord hathbetter fare than 
 fo for them : He counts it a dilLonour to bis Houfekeeping, to fee 
 any of his to looke meager,or evill- favoured. And therefore lookc 
 what grace lie hath put into thera,he upholds it in them by his diet, 
 by his flcfh,by his bloud; Sothat they have the true Spirit of nou- 
 rifhment in them, they doe not coole in their love, throngh the a- 
 bundance of iniquitierthey are iwt pulled from their ftedfaftneflej 
 by the error of the wicked • they doe not decline in their zeale, 
 love, affcd:ionSj judgement, favor, by the malice of Satan.the cor- 
 ruption of their owne fpirits,the examples of formall and tempo- 
 rizing ones'they leave them to themfelves, and looke to what they 
 once receive, and- to him they have' once betrufted themfelves 
 with j.and from his nouiifbment they finde themfelves to be ena- 
 bled to keepe the good things they have fwet for as 2- loh. 8. which. ^ lol^n' 2i 
 in fo had and degenerate-a world as this, is no fmall portion. 
 
 The I- degree of Chrifts Sac rarri entail iufiuence, is growth. And' The fecond ' 
 this ftill argues more profperirie of foiile,. and that their nourilV-^^S^J^- . 
 ment doth them good. Wee. fee it in the creatures, and bodies Qv-t!^'^ ' ^^ 
 mejijtelthwiU caufegrowthi by- the conft^ju uf§ of nouriilx-"' " 
 
 snent- 
 
140 of thegr^ceofchri^ inthe Part, i, 
 
 ment. And this is , when not only the foule holds even termes with 
 Whntitis ? the Lord, butoatftrips her ielfe, and as a tree of righteoufneffe 
 Eiay (55.3j4. fl-iouts forth her branches t and as the willowesby the waters doc 
 every yeare grow in length vthicknefle and tallnefle ; that they doe 
 not onely not wanze and wither, but get ftill and grow bigger and 
 Phil. 3 X J. bigger. So it is with a true profpering^onle : He lookes not behind 
 him what he hath bin, is not weary of health and welfare, waxeth 
 not refty, lazie, caieicfle, and {landing at a ftay, as who fay, I have 
 held long enough, and abode the heat of the day. Let hypocrites 
 who ftand upon their owne bottome, and keepe a meafure of their 
 owne within them, doe fo : Thefe are in another ftocke ; planted 
 Lttkez.ult. by the hand of the Lord lefus into himielfe, and therefore looke 
 what the ktdc is of which they were borne, the like is the pitch 
 they afpire to ; they looke ftill forward to that which is before, ai- 
 ming at the price of the high caUing of God in Chrift lefus. In 
 Epher4. whom, E^he.i^. 1 6. the whole body fitly joyned, and compa(!^,ac- 
 cordingto the effeduall working of Chrift in each part, maketh 
 encreaie of it felfe ; till Verfe 1 3 . it grow to a pcrfedt man, and 
 the meafure of the ftature of the falneffe of Chrift. So that, looke 
 what dimenfions are in Chrift, what his length,depth, and bredth 
 is, that fin proportion) tlic fbule united to him by his Spirit, doth 
 covet and feeke after by a kind of holy inftindl ; and never thinkes 
 her felfe to profper, and to be in good cafe,till fne thrive and grow 
 Ephef.g.i 6. in grace : and although ftie mourne for infenfiblenefle in this kind, 
 and that any outward growth is more dilcerned than this, yet fliec 
 re/oyces that fhe hath fome fecret motions in her that way ; that 
 Pfal. 101.3. as fhe loathes to cleave to fuch as decline and wax dead, fo {he ab- 
 horres alfo to ftand ftill, luski{hly, lazily, wearifomely in the way 
 and worke of Chrift. Therefore fweetly P^?^?-, 2 jE'/'//?. la{l Chap^ 
 and the end, joynes thefe two, to hold our owne, not to be pulled 
 , from our ftedfaftnefle : with growing in grace and in the know- 
 ledge of our Lord lefus. 
 The Lord Ic- ^^-^^ ^q ^.j^e ^^^ ^^^ j^ jy ^qq t\\\xs^ {hee beholds him into whom 
 the" & how? ^^ ^^ ingrafted : from his ftocke fhce drawes juyce and moyfture 
 1 By'himfelf. continually. She doth not onely behold his flefli and humanity, 
 how that grew in ftature ; or at his example, how he by the affi- 
 ftance of his godhead, grew in grace with God andfayonr with 
 Heb. I 9. "^^"> ("although thefe be fweete helps) but {he beholds the Media- 
 torfhip and undlion of the Lord lefus, how by the unction of his 
 fie{h with God, he was fan<flified for his Church, and her ufe jho w 
 
 all 
 
C n A p . 7 • ^dcramcfJt 6ft he L erds Suffer* 141 
 
 all his obedience and growth in it,was not for himfclfcjbut for his 
 beleeving ones; that they might grow up in more meekcnefTc, 
 bumbleneflej brokennefle of hcart,mercy, love, patiencejholy ex- 
 ample, more in quality of gracesj that they might be more purged 
 from the uncleannefle, of their owne fpirit,and be more pure>and 
 favory; more in the quantity and meafure of them, that as a little 
 did fome good, and went a little way, fo more may doe more,and 
 goea farre greater: give more light,fceme more beau tifull, afford 
 more favor, beare downe an ungracious world more powerfully, 
 and witncfle more fweetly to tlieir owne hearty the truth of rege- 
 neration, than ever. 
 
 And to helpe themfelves herein, they apply themfelves to the By his Sacra- 
 Ordinances of Chrift, not only to the word that they might grow "^enu 
 thereby : But to the Sacrament of the Supper efpecially,being the 
 cfpeciall helpe appointed to this onely ena,to bring the Lord Icfus 
 into the foulc for her nourifhment and growing in grace. So that 
 nccdes it mufi be, that this growing in grace, which apoorefoulc 
 feckcs,is one of themoft efpeciall fruits of Chrift in the Supper : 
 and Baptifmc doth not more truely affure her of Regeneratidn, 
 than the body of the Lord lefus, and his blood in the Sacrament, 
 doth aflure her of her growth in grace. Such as the fecde is,fuch is 
 the crop : wheate brings forth twenty, thirtie, or fixtie fold, its Math.r?, 8, 
 ftill of wheate ; even fo the food of Chriftjwhich is heavenly,and 
 holv, (for the fiefh profits nothing, nor the blood, although one 
 haa dranke it under the crofle; its the Spirit onely which quick- lohn ^.a^, 
 ncth) and was given for the breeding and nourifhing of the foulc 
 in grace, it breeds an heavenly growth, and a fpirituall encreafe in 
 every true Rccciverjcfpccially being a0ifted with other helpcs,in- 
 ward and outward,the mercies and blellings of God,which as Ta- 
 Icnts,arc put to advantage for Gods glory. 
 
 The third is ftableneffe in grace.We fee that mens bodies in time 1^^ third dca 
 by continuance of helth and growth, come to a pitch,to a meafure grec. 
 ofgrowth. This is a third profpering. It is notwith the foule as StjblendTe in 
 with the body, which ceafcth to grow, when it is at her pitch, or giacc 
 declines rather when it isgrowne to her full point. But herein a whftiir is? 
 pitch ofbodilygrowth,refembles fpirituall:thatas the man ^rown 
 to his full period, enjoyes (as itwere) himfelfe and his former 
 yearcs which he hath lived:becomes now (of a gro"tving)a grown- 
 manjs come now tohisbcft,tohis full ftreiigth, ability and fufiS- 
 cicncie for ferviceifo \& it with a Chriftian.. He growes in Chrift 
 
 to 
 
i^t ) of iffi(^f^'ic^ofChrlfi intfje Pare.'rJ 
 
 ^ ^ J to the meafure and falnefle ofhim, Sph,j^. 1 3 .So that whereas be- 
 Epic , 4. 3. £^^g .^^ ^^-^ beginnings, and proceedings, he found much ignorance 
 in mindc,much error in judge ment,much intirmitie in fpirit,much 
 to feeke oF diredion and wifedome in his courfe: Alfo much un-. 
 fetled, wearifome, off and on, up and downe iw holy pra<5life,m3- 
 ny combats and confiids with his bubling, rebcUious, inconftant, 
 trecheroiis withdrawing fpirit J lo, now its other wife,* now hee 
 is gro wnc to fome ftay, fetling, ripeneffe, and experience in Gods 
 Hcb. 5 . ult. matters, Heb, 5 . more exereifcd in his fpirituall fenfes to put a dif- 
 ference betweene good and eviil, {jcr fons and things; not fo blind 
 as formerly, but light in the Lord, Judicious, obfervative, fobcr m 
 affedions, ftaide in minde and refolution, having his heart at bet- 
 ter bay and more awe, for teachable fubjedlion to God,morc firme' 
 1 1 hn /t \ . in fiirpo^e of heart to cleave to God without diftradion, t C9r.1l 
 hd.iui J. 35 -J^ot calily carried away by each doflrine and dicc-pilay of men,' 
 I Cor.7.5 J. not miftaking truths , not flighting them, not partially aflfeding 
 Ephcf.^. 1 a- themj but moulded in them, fafliioned by them, and keeping his 
 fafhion as a man would do of his apparell^againft each novelty. So 
 alio conftant, fetled, rooted and (table, I Cor, 2 j.laft (reade it) not 
 ungrounded in the foundation, not to fecke when Satan buffets, 
 a Cor. t.i I. ^^^ knowing his devices, 2 Or. t.i i .and alfo ftrong to refift^cou- 
 ragious in the ufe of the Armour, and fo pcrfevering in his courfe. 
 Chrift Sacra- ^^^^ ^^ ^^^^ whkh Paff/^S'ph. 5 .calls Ghrift dwelling in the foUle 
 mcntjill doiU by faith ; as the Inhabitant who keepcs in his owne, is not as a. 
 thii. Strangctjor a Jo/ourner who comes and goes, but a Ledger, one 
 
 Ephcf. 3.17. that holds his abode,and delights in his dwelling.Oh Ichis is a great 
 degree of Chrids infufion and influence into the foule, when hec 
 pitches there, fettles and dwcls there, (for what elfe is the ftabk- 
 neflc ofthe fouie in grace,fave ChriftsdweUing in it by his gtace.'') 
 and is no flitter thence. And this third degree of nourifliment the 
 Lord worlces in all his, who have attained the former two. They 
 come to be as the SchoUer riveted into. his Rules,or theTradcfman 
 in the myftery of his occupation,not to feeke of ittltis the promifc 
 of Chrift to all his,that they {hall grow up thus in the body ;not by 
 any vertue of their owne,but by the Spirit of the Lord lefus their 
 nouriihment : and to this end, efpecially they cleave to this Sacra- 
 ment, and improve the promife of it, Thi^ is my "Body j Thif is my ■ 
 'Slood^ even tofettlc the foule by the frequent receiving of it,upon 
 the Lord Icfus;ior ftablene{re,ftrength,couragc,that they may en- 
 joy the Lord Icfus m all the Sacraments they have received, and 
 __ . ., _ retainc 
 
Chap. 7. S^nvwcrit of tie Lords Sfi^^(f» 143 
 
 retaiiie tine power of all the Crdinanccs they have ufedjall the gra» 
 
 ces they have grcwr.e in; all the duties they have done, affiidions 
 
 they have endured,examples they have fecne,works and govei re- 
 
 ment of God which they have marked : I fay, that from all thcfc 
 
 the Lord would bring fuch an holy experience of heart, refolution 
 
 of purpofe, fetling of fpirit unto the Lord, his threats, commands, 
 
 and promifes.as not doubting but they are firme and fure, and ther- Math. 7. 14. ' 
 
 fore a rocke and foundation fufficient to rely upon in allwJndes, 
 
 ftormesjand weathers whatfoever. This I fay is that third degree 
 
 of Chrift our nouriihment which each communicant lookes for at 
 
 theSup^r. ;c:-i:j3ij:: 
 
 The fourth a^d Uft, is fruitfulneffc in grsce. See I 'Cw. 1 5 . ait. The fourth 
 ivhere the Apoflle /oyncs thefe two laft branches; ^ejeunmoven- ^^^^^' 
 hie atid fetled^aivcay ({bounding in the rporks ^f the Lord. We fee it in f ^"'^^^"''^^^« 
 plants and men.- The plants muft be well fpread and rootedin the i ccv^l^.ulu 
 earth before they can grow fruitful!, atleaft in plenty. A little What it is? * 
 roote will not nourifh large branches and boughes.: Sometime the 
 roote is fo bare and fleet, that it will fcarce furni/h the tree with 
 leavesjhut a large deepe root hath many firings, and little fuckers^ 
 whieh worke for thetrce,and feedc her with nourifhmentjfo that^ 
 the roote abiding deepc and faft in the eartb,thc fruit is plentiful!. 
 :We know Nature is never more fruitfiill in ihe a^ivc principjc of 
 generation,than when the flrength ofthebotly is well confirmed. 
 So thcHjthis is the laft ftcp of ipirituall profpef ity ,when this fourth 
 is added to the three former,to wit, fruitfulneUe in a good courfe» 
 And it is the perfedion of that influence & communion which we 
 here en/oy in the Lord lefus our nourifhment. Thatmeateindeede^ 
 md drinks indeede, is this abundance and fruitfulnefle jWhen out of • 
 the abundance of the heart, the tongue is fruitfuU in uttering, the 
 hands in working, the feete in walking, the members in fervice, 
 the whole tree in bringing f«rth fruits of rightcoufneffe,^/ 61,^ 
 calls filch accepted,and beloved of the Lordjaswe efteeme excee- 
 dingly of bearing trees, efpccially if yearely and plentifully. Jt is 
 from the roote of the Lord lefus , that the foule doth grow thus 
 fruitful!. The indwelling of Chrift, is the abundance of influence: 
 the lefTe of Chrifl: the foule hath, the lefTe fap and fr uitj the nearer 
 the Communion,the greater the influence.The greater the trcafure 
 is from which a man draweth, the richer the fupply.We fay,Tts 
 fwcet to take from a great heapc.An heape will lervefor all ufes: 
 apoore unfVo(Jkt;inan is.cafily percciveci in hjs wares, the fmaH 
 
1 44 of the Grdce ofchrifl in the Part, r, 
 
 (lore and choife thc'-eof^- he that hath lUtte mony to lay out. i» bare 
 in his houfhold, attire, family, dyet; fcarfe hath forneccliitie, but 
 nothing for dehght and plenty.So is it with a man that is no prof- 
 perer in gracc.hath only from hand to mouth;he cannot verifie our 
 bavdour his fpcech , Tk^t out of the ahnndance of the hearty hs brinq^ 
 ethgood th'wgs ahnndrntlj : but rather he is fcant in good fpeech, 
 fcant in preaching (no more than needs muft) in hearing, prayer, 
 meditation barren and poore: fo in the graces of the Spirit; little 
 love,imall humility, compafllon, fo in duties , fo in meanes. Alas, 
 the roote is bare, and therefore the tree is unfruitful!. 
 Chrift is cbis ^o alfo the deeper the foule is rooted in Chriftjthe larger roomc 
 coore of fi uii- he hath in the heart the more fcope and entertaincment he findes, 
 fulncffc. the greater graces he affords. If we compare Mary and Martha's 
 lohn 1 1. J. & houfc , with the houfes which now and then Chrift was bidden 
 It. i.i. too, no doubt but we fliallfinde, that his fruits of prcaching,love, 
 converfe, miracles, and good doing, were more full in the former 
 .than the latter. Why ? There was no ftop, he might be fure to bcc 
 welcome at alkimes .• therefore he iliewed hirafelfcmore there, 
 than elfewhere. Chrift then the more he is rooted in the foulCjthe 
 fuller he is oFinfluencc, and fo growes more fruitftill. Fo-,what is 
 fruitfulnefte^Surely.whena Chriftian being afnamed to confider 
 what a barrenheart'he hadi had under fiiU meanes ; and how little 
 and narrow the good is which he hath done for God, to himfclfe 
 and others; and beholding the cau'*e thereof,his want of true ftock 
 of knowledge and faith: mourneth for this his mifery,and feeking 
 for an heart niller of Chrift and his nourifhment, doth from his 
 treafure extend himfclfe plentifully to the cxercife of fuch graces, 
 meanes and duties, as may be ufefull to himfclfe, and in the com- 
 munion of Saints. If a poore fhopkceper almoft banquerupt,bc fct 
 up, and holpen up againe with new ftocke, what will he doci* Ply 
 the matter, runne to London, fornifti himfclfe with the beft of 
 wares.and choifc of them, bring them home, fill his fhop in every 
 corner; and fatisfie the turne of every buyer. Oh/ what a chan^ 
 li there ? 
 
 So it is with a Chriftian recovering out of a fruitlefle courfe by 
 the Lord lefus his railing and fetting him up againe, ftores him- 
 fclfe with plcntie of graces, fets them on worke, fills each part of 
 his life with dUtic; yea, fcts himfclfe againft his former un- 
 profitablenclfe : Adding to his knowledge, faith ; to his faith, 
 love, meekenefle, patience, experience, hope j that fo he may 
 
 noB 
 
Chap, 7. Sdcramentof the Lords Suffer, 14^ 
 
 natbeeimfmitfallinthcLord lefus. If hee have rifeii up well 
 apaid in his mioming awaking, he refts not there (as before ) but ^^<^'*'*^*^* 
 fetches from his treafure a cheereFull heart to his calling \ from 
 thence proceedes to family duties & governement, from thence to 
 doc good, and to take good in company, thence to bee well occu- 
 pied alone, thence ready to vifitc the (ickc, to admonifh to com- 
 fort, to advife othcrs,and when all is done, to nouri{h in himfclfc j Cor. ry \& 
 the life of faith one while, humblcneffe another while, forbea- 
 rance, longfufferiqg m provocations • thankes for blelTings, pati- 
 ence if croflfed : fometime m one, fometimes in another duty ; yec 
 neither hart by one from another, not glutted by fuccelTion ofier- 
 vicc,but fruitfull and unwearied in all, with one eye to his ground, 
 another to his end. Even as a man of an adive fpirit, if well apaid 
 in diet, and rcfrellied in body , ftickes not f-om morning to ni"ht 
 to be doing, loathe^' to bee idle, and thinkes himfelfe to have lofl: 
 that day whereia he hath not bcene full of employment. Now fo 
 is it here ; the Lord lefus his nourifliment, fo enables the foules of 
 his, that they fecke occafions to cxprefle goodnefle, as eagerly as a 
 barren heart (hunnesthem : that which ftrikes the one dumbe, 
 and as dead as afl;one,yca is as bane to him,that quickens and /oycs 
 the other, bccaufe the folnes of grace makes the worke moft fweet 
 and welcome. Now wherein is the Lord lefus fo foil a nouri(h- 
 mcnt as in his Supper, in which he brings forth al his ftorc and Ma- 
 gazine to fill the jfoulc that is emptie with good things, and fo to 
 fend it away from his Table, furniflied (as the Apoftle faith) as a 
 vefTell of honour, and prepared for every good worke, 16 that none 
 comes a mifTe ? Thus 1 have given to the Reader an anfwere to this i xim 121, 
 queftion, what the Lord leftis our nourishment is,both in his parts * 
 
 and decrees, one of the maine things which I would wifti him to 
 marke m the whole Treatife, for the true conceiving of the vcrtuc 
 of the Supper. 
 
 Now I come to thcufe, which isas weighty. And firfl: this Do- y/i 
 ftrine is one of the fearcfiilleft terrours that can fall upon the pro- 
 fane fort of men, that live within the bofome of the Church vifi- 
 ble i AH Atheifts,Neuters,meerc Civillians,Ignorant, profan€,Li- 
 bcrtines & Hypocritcs.Is the Lord lefus the Sacramental nourifh- 
 ment and inf^ui^-nce of his Church?Oh wofull then your condition J 
 who cut off your fclves from all communion and fellowfhip with 
 him J I fay not in fome,but in all grace of his, or part in his Ordi- 
 nances, Alas I the^day is to come that ever ye faw neede of him, to 
 
 L fubfift 
 
J 4 ^ O/?/.'^ Gr^ce ofChrifi in t he Part, i . 
 
 fubfift in him at all. Your bondage.enmitie, and hell, fee me liber- 
 tiejamlty, heaven to you. The devill hath bored your eares for vaf- 
 fals to himfelfe, as notorious wretches, who are willingly (laves 
 when ye may be free. Who then wonders if the Supper of Chrift^ 
 and that offer of welfare which he makes therein to his.be as a ful- 
 fome thing unto you ? Alas ^ as long as your drinke, lufts,play, 
 £ompany,{leepe and belly- cheere,be granted you; who wonders if 
 
 Math. 7,6. ye defpife (with B fan) i\\is birth-right ? If with fwine yee tread 
 
 thefe Pearles, and this Manna in the dirt ? Alas / it availes not you 
 
 _ to have fuch a priviledge as Chrift to feede your foulesjif the whilft 
 
 Heb.ii,i5. ye ^vant your carnall appetite fatisiied. -If this foode werebutas 
 am>efle of Pottage, asthe wearing of your lockcs, yee would have 
 had him ere now. But oh? faplefle,barrenjand unfavory wretches; 
 to whom thefe dainties are as adry chip. Who comc^and goc to the 
 Sacraments, as to dumbe F ageants ; more fit for a mafie of trickes, 
 & apifli ceremonies>thanthe folemne feaft of Chrift Sacramentali. 
 Woe be unto you,oh ye Dogges and Swine ! your mortall finnes 
 and fearefull, your fwearing, your lying, cofenage, drunkennef^e.:. 
 But your chiefi mifery is, that you are carnall wtetches,fold under 
 your lulls, deftitute of all uaion or communion with God : yqur 
 hearts are not where your bodies are, when you come to Chrift & 
 
 ^Eccler. io,t. the Supper : But as the fooles heart is on his left hand, io are yours 
 with your lulls, which are your appointe^l, meate, drinke, and pa- 
 
 -Aas- 8.2 1, ftime unto you. Therefore youhave no fellowfhip in this bufines : 
 yourSacraments arc the woefuUeft markes of wrath which ye caji 
 carry about you ; Law, fafhion , cuftome, feare, formality, are 
 your grounds ofreceiving; Chrift ye come not for,and your hearts 
 
 Verfe t'. tell ye, he belongs to no fuch. Therefore yc are as yet in the gall of 
 ^ bitternefle ; fave onely that lull hath chained up your fenfes and 
 
 lobii 3 uiti hearts, that yee f eele nothing amifie, and yee doe but abide under 
 
 this chaine,till the day ofwrath,and vengeance ; Oh i that ere that 
 
 \vceflill houre fwecpe you to hell, the Lord wonld awake you ei-- 
 
 ther by his Word or Workes : to fee in what a woefull condition 
 
 ye (land 1 Seeing the Church doth notexcommimicate youyor that 
 
 you would cut off your felvesas Allans from this Communion » 
 
 Oh that your fiefli might bes deftroyed, and your jollitie fubdued, , 
 
 i Cor.f.^9. that (if pofllble) your foules might efcapein the di.^ of the Lord, 
 
 r/e^2. Secondly , let this be reproof e to fuch as go for religious ,and pcr^ 
 
 Rcpr«ofc. haps may t e fo ( for we cannot tell, but leave it to God and tbem=. 
 
 islves to try ) to wbomafter all this long while o£ Sacraments,th^ 
 
 " " doctrine. 
 
C H A p . 7 .^ . Sdcrdment of the Lords S upper, 1 47 
 
 doflrine and myftery oFthe Supper is both unknowne and iinta- 
 fted ' What jufter complaint can we take ap among many, than 
 this, that Chnfl: the nourifnment of his people is Co little knowne ! 
 Looke to it ^ if the Gofpel and the pearle hidden in it be yet hidden 
 from you, the God ofthe world hath fo blirided you \vith the eafe * Con^^-f* 
 and forme of an empty profeflion, that the glory of Chr^ft flioiild 
 be ftill eclipfed From you. Beware leaft there be not in you ftill a 
 common heart ofthe world , which cauFes thefe Fpirituall thin'^s 
 to be Fo harlli and Fo unfavory. ^ 
 
 _ But to Fucb as defire to bee affe(5led with their ignorance in this With exami- ' 
 kind, I Fay but this,Examine and trie your Felves about this weidi- f^a"'"*"- 
 tie matter,! meane the knowledge and uFe oFChrift in the Supper- T'''?'^ ^^'^ 
 and let this make amend* for your ordinary egrefle and regrefle to "^ ^^' ^" ^^^' 
 this Ordinance without Fearching your Felves. I know right weir 
 Sacraments were never Fo common, Fo monethIy,Fo ordinary; and 
 here and there Sermons, or Fome kinde of preparative , are made ^' 
 before them ; but who is he almoft that knowes what Chrift offers 
 to be unto his truly bred ones, the youth of his wombe, in his Sup- 
 per?To whom are thoFeflouds of Hony & Butter knowne, which 
 are in Chrift for the Foule that is ftarven and needs him ? Oh if ^^^ **• *7. 
 Chrift in the promiFes of nouriFhment were your delight | your 
 need would make you Feeke out,and Fearch after the Feale annexed 
 to the promiFe, that by it, your bare faith, naked and barren Foules 
 ofthe power of Chrift to purge and Fandifie you, might be doubly 
 refreFhed. Tell me in particular,Did it ever enter into you, that the 
 Lord Icfus ferves to feede,as well as tobreede all his ? To nourifh 
 his in thoFe graces ofthe Spirit, which BaptiFme hath begot in 
 thee .^ Do^you know the way unto him by the Supper, (as to the ^ * 
 Church by the path) for making your 1 unification, Adoption, 
 Reconciliation, more evident to your Foules ? doe you lot upon it' 
 that there ( if any where ) even at the feaft of Gods mountaine [ 
 the broken peace of y our conFciencej, the/oy of your Foules, the 
 confidcnce,contentation and liberty thereof to goe in and out with 
 God, is to be revived ? Why make yee then no more uFe hereof? 
 Why doe Sacraments then as clouds pafle over your I^ads,leavin2 
 fo few oftheFe drops upon them? •' 
 
 Oh / if you knew the gift of . od truly^. that here is the fountaine 2: 
 for you to drmke at, to qiucken and enlarge the graces ofthe Spi- John 4, 10. 
 rit,faith,love, courage, thankes, uprightnefle, mercy, patience , 
 and fitnefle for the Croife, (all which you fo infinitdy want) how 
 
 h h could 
 
t Kinc.7.8. 
 
 SecondIy,tri. 
 all in fourc 
 particulars. 
 2. 
 
 a. 
 
 I £ 8 0/ the Cr^ce of Chriji in the Part, i, 
 
 could it fee, but that honcft and goodhca,rts would preflc in for a 
 childs portion,as oft as God offers it? Who fliall beare ye off from 
 this houfe of (Sods provifion, if ye were privy to thofe bare walles 
 at home,from whence ye come? If it couldbut fmke into you in- 
 dcede, that there is no want, no difeafe, no (inne, temptation, let,- 
 CiiemiCjCrofle; but the Lord Icfus hath there a fupply for, Phyfick, 
 cafe, ftrcngth, rcdrefle ? Oh ! a man might as foone rate a Beg- 
 gcr from fome great houfe of almes,as difcorage you from the Sup- 
 per ! If there the Lord lefus emptie his treafures of wifedome,and 
 direflion,for the order of your tongues,marriage's, famihes, com- 
 panies, buyings, and fellings, and fo to make your whole round of 
 converfation, fweet, reformed : Oh ! how is it poffible that yec 
 who complainc fo much of your wants in all thefe, ^ould not 
 come to Chrift here, as thofe ftarvcn Leapers fell upon the full 
 tents of the Aramites, here catching up meate for hunger, drinkc 
 for thirfc, apparell for nakedneffe, gold and pcarles againft pover- 
 tie, both for the prefent,and for time to come ? But alas I ye know 
 it not. 
 
 Againe if y e fhall fay, ye hope ye have got thefe in the Sacra- 
 ment •• I anfvvere, T know fome doe,but feeing I fpeakc to the bo- 
 dic of Chriftiahs who doe noty it cannot hurt any to trie that alfo ; 
 I may truely fayjall fwch asfinde Chrift fuch nourifhment to them, 
 may be knowne by their fruites. Oh ! they are healthy and profpe- 
 ring, they difcredit not Gods Diet,are not meager, cvfii favoured, 
 furfited with ill humors, pride, eafe, the world, revengc,hypocri- 
 fic. This Phyficke and diet of Chrift broken and crucified hath gi- 
 ven corruption her deadly bane (more or leffej in point of reig- 
 ning and deluding, and defiling them: they loathe to decline from 
 Gods truth, and the power of it; the wayes of ftarters and revol- 
 tcrs, andtime-fervcrs, areasviletothem, as drnnkennefie or un- 
 cleannefle : They hold their owne towards God in fome poore 
 fort, and this pulfc of God (as its counted, although indeed refto- 
 rative) P.efh and blood of Chrift, is made flefb of their flefti, and 
 Tunnes in their veineji, and minifters vigour, fpirit, and life, unto 
 them, to keepe them in C hrifts body, in the midft of all the pollu- 
 tions, and declenfions, and coolings, and curfed examples of this 
 world . Secondly, this Supper of the Lord Iefu?,fattens and makes 
 them thrive in grace, makes their grace more, more favory, better 
 qualified, enlarged in meafure, more humble, mccke, patient and 
 heayenly, than when they firft beleeved: This grace of the Sacra- 
 
 jnenr 
 
mcht heales them of an hide-bound heart , dead and dale, wearie, 
 and ready to (land ftill in grace. Every Sacrament addes a little of 
 JefusChrifthis tallneffe, thicknefft, depth, and makes them in- 
 creafe in favcur with God, in credit with his Church to reach fiir- 
 ther than formerly they did,and to be enlarged in holy abilities for 
 God and his fervice ; loathing to ftand ftill, as much as to be quite 
 dead. 
 
 Thirdly, they (hall ffnde it by their fetlednefle of Spirit, and ho- , 
 
 ly purpofe of heart to keepe the commandements,and to cleave to pr i ^' - 
 the Lord, as Barnabas faith, yf ^.i g.i/.They fhall wax more roo- ^^5' [l^iV^ 
 ted, grounded both in truths (efpccially the mainej and in the 
 power of them ; ancf that not in doing onely, but in fufFering alfo, 
 Ghrift will bt a. Bulwarke unto them, to fence them with courage '. , .v\i. 
 
 and armour againft auaults, enemies, Sathan, and the errors of the 
 Wicked that^they may not be pulled from their ftedfaftneflc. iPct;3.uIt; 
 Laftly, the Lord lefus will nouridi them fo fully, and fo roote 4,* 
 them in himfelfe ,and fet j:heir pipes fo in his well-5>ring, fo d well 
 in them, that out of their bellies {hall flow rivers otwatersjatle to loh.r.jS, 
 water all th^Tirpraftife, and to make each part of their life fruit- ' 
 
 full. I lay, he (hall heale their barrenncfle, extend their grace fo, 
 that it (hallfuffice them for many ufes of life, as formerly for few. 
 Briefcly then trie your felves by thefe markes. Sure it is, they Condufionof 
 catch many in th,eir fnare, convincing them either to be none of^^e ufe- 
 the Lords: orelfe to difhonoUr his Diet, and to call the Lord a hard 
 Mafter, who rcapcs where he fowes not, and keepes a bare houfe : ^ 
 whereas the very hired fervants of his houfe fare better, than the ^^^-^^^^yiS 
 jollieft and braveft that live out of it.Oh !if ye be thefe children that 
 have theit daily portion from Chrifts trencher ('as lerem, 5 2 .3 3 . it r 
 is fa id of poore M!y^^V that prifoner) happy is it for you, thefe "■^*'^^* 
 trials fhall not hurt you ; but if yee be not fuch, certes, to trie may 
 doe you good, and' prevent that danger which all bad Receivers 
 are liable unto. Which ^race the Lord grant you . 
 - A nd nextlv as in due place, Whom fhonlS I' turnc my fpeech un- ,Vfe ^'] 
 tO,faveunto t)\c I^ojakins^ of thc'Lord f .be not offended at the'intwo'sfan-^ 
 name, feeing its probable, God at lafl: (hewed him mercy for his *^^«- 
 obedience) I meanc,fuch as by this daily portion of his Chrift,fare 
 well and profper in goodnefle. Thefe I muft diverfely fpeakc to i I.' 
 firft the ftronger forty then thc;vireaker^ To the firfl: in a word,this ^heftrong.' 
 ^^*v> That if the Lord in mercy l^ave granted you this portion, and 
 ihefeblelTedfruits^ of profper itie, whereby ye are eafed and cured 
 
 L 3 of 
 
%$Q OftheiV4ce$fChrifiUtM Vztt.ii 
 
 of that Epidemicall difeafe of the age.a c!ecliningjhide-bGund,un- 
 fctled and barren courfe with God •, I fay unto you, blefie God in 
 fccret,who hath given you morfells and draughts which the world 
 Hal.if.^f. knowes not : count your portion to he fallen into a good ground^ 
 and defire not to change it for the.huiks of Swine,no nor the feafts 
 of Princes : To you I jQball fay more after, in the point of en joying 
 Chrift. 
 aThe wMkc. But unto you weake ones, \tt mefpeakc othcrwife, and take 
 your fad words out of your mouths:you cannot denyjbuc the Lord 
 hath both^bred you, and ^td you by his Son, and by his Sacrament| 
 yours they are, and a^Cbrift is Gods,fo you are C hrifts^but yet that 
 nouri{hmcntofChrift whivh I have.here.defcribcd in the parta 
 . and degrees of it, which ^^f'Jgges doe catch at boldly* perhaps you- 
 
 S^.^» dare not apply to your felves;yQU are affraid that this my difcourle- 
 
 will condemne you ; for you are farrc from the tyth 'therecrf*(yoii 
 fay) farre from improoving the Sacrament to all thofeends, or in 
 fuch degrees as the laft ufe prelfeth : your faith ( notwithflanding 
 all your Sacraments ) is weake, your comfort, peace, frcedome of 
 heart, fmall : your grace little ftirred up in you (to your feelings) 
 your inner bent of fpirit flill faint, and your flreame weake \ your 
 ■} conver fation full of diforder, and the ftaves of your wheele which 
 
 (hould fupport the race of it, pittifully broken, your errors many in 
 ruling y our tongues, families., liberties and felves arioht, •• and yaw . 
 fay ,if this be the fruit of the Sacrament to make ChriSians profpe- 
 ring in health, growth, ftaiedneffe, and firuitf ulneffe ; Oh I what 
 (hall then become of you ? 
 Sofi I anfwer : Hold the Evidencesof your Eaptifme and rcgenera- 
 
 clon : proove your calling to be found : and kecpe that you have 
 gotten : moiu:ne that you have not improved Chrift in his foodc 
 and welfare, fince you knew your felves. to be the Lords -.perhaps 
 there hath beene a fault this way, that .you have refted too much in 
 that, and too little ftirred up the grare of Baptifnie by the Supper. 
 Let that humble you:and covena^it for hereafter, to makchetter ufci 
 of the promifes and Sacrament of nourjfhmcm: than you have done; 
 for your comfort,this I fay,The Lord hath takcrjLavvay your fin,you 
 fhall notdye : the Supper is the nouriilinient of the weake as well 
 asoftheftrong: All meafures are notalike; By thofe which I 
 have here noted, I doe not dcflre to/n^re any, but to {hew Gods 
 bounty and what Chrifts fulnefle can beteame, not what ea<;h Re- 
 ^' ceivcr carries away. Therefore be not dikouraged ; (&od is like a 
 
 ' " '"^ -- te/ider 
 
tender mother Who hith both ftrong children and weakc, fhe hath" 
 meate for them aU:But if any one be poorer and weaker than ano« 
 ther, that (liall have the daiiitieft : not that it may ever lookc to lye 
 itpon her hand :'Bat that being cherifht by her cordialls, it may 
 gro vv ftrongcr, and be free from fuch maladies. Therefore in Gods 
 ftare, if there be truth, and a mourning heart for failinc^Sjand hun- 
 ger after the beft meafures of grace which Chrift hath%r thee-lec 
 not this view of doflrine difmay rfiee.Enconrage thy felfe to waitc 
 for pardon of old defers, and the Lord {hall by that I have faid 
 rouze up thy fpirit to an earneft coveting and a true enjoying of 
 luch welfare in Chrift as thy heart longeth aftertDcfift not thy di- 
 ligent receivings, and holy, humble preparing of thy felfe- for if 
 thou leave Chrift fas Peter faid when thofe carnall followers de- 
 parted) whither (halt thou go?He onely hach both words and food 
 of eternall life. 
 
 But here fome may fteppe inand/ay, yea, wee fhould have 
 hope of this if onely we had fome dtkas and decaies in grace and 
 goodneffe-.But it is worfe with us: for we have harboured our cor- 
 rupt qualities of (loath, eafe, deadneffe, yea, perhaps, a proud,un- 
 cleane, covetous heart: yea rebellious againft many knowne truths 
 oi God : finned againft hisciercy by much prefumption,againft his 
 threats by fecurity, againft his charges by contempt and difobedi- 
 ence: our hearts accufe us of coldneffe, ldfe-lovc,unthankfulnefle ' 
 forgetting of Gods adminiftrations, wcarineffe of the yoake of a 
 ftrirt walking with God, and counted itprecifenefle". taken the 
 uttermoft of our liberties s counting them our enemies who have 
 reprooved us -- And now loe, the Lord arraigning us atthe Barre 
 otjuftice, wee arc confounded in our felves, and almoft driven to^ 
 delpairc: when our confciences doe rife up againft us,and the Lord 
 leemestokaveustoourfelves, wefeeme to be in hell; Is there 
 any hope for fuch as we? I anfwer,firft I wilh fuch to try their Bap-' 
 tifme and thetruth of their firft calling to be found ; (-of which af-' 
 terinthetriallofoureftatej andifthey can prove that they have 
 ever beleeved the promifc^and found favour with God,then I fay, 
 the grace ofGod within you (hall ftirre up your foules to an un- 
 feigned humiliation, and brokennefle, and {hall recover you to a' 
 
 trom God with flich full bent of heart, but your checks andcom- 
 bats ^vorkme with the experience of mercy and former pardons ; 
 Oiall revive the feedc of God within you : So that yee fhall not 
 
 14 " wholly^ 
 
15^ ^Ji^grm'i^fChrifiwt^e Parf. ?: 
 
 whcrlly ifliakc o ff the fpiiit of regeneration : The grace of your 
 Baptiline ftiallbeasa fecord boord after fiiipwracke to recover 
 you J and ftiall fend you to the Supper with hope of regaining that 
 hght*and comfort which your revolts have darkened and ecclip-i 
 it^: elfe {honld the Sacramentbe of no pow^rto fuccourdiftrefled 
 confciences in their relapfes; But this I adde, fuchfhall findeit 
 hard to bind up their bTcaches,and wifti ttey had never revolted. 
 wfg 4 '■■ Fourthly, let this be an ufe of inftrudion about that one particu- 
 I» of thrift our nouriflin:ient in redemption, a do(flrin€ feldomc 
 preffed in the Sacrament and therefore I will take fome paines to 
 prefle it. Tlie Supper of the Lord offers to all belecvers a portion of 
 Communion with Chrift in his affii<B:ions : And as Baptifmeis our 
 preft-mony to bind us to Chrift in all cftates to be his fouldiers as. 
 weU as fervants to our end : fo the Supper confirmeth us in the 
 erace of our Baptifme. Therefore know that it is not for nothing 
 that we receive Chrift crucified, both body and bloudj under breacl 
 and wine i to put us in minde of taking up our Cro(fe daily, ma- 
 king it our da,ily bread. That we drinke at tins Supper, as its wine 
 ofrefrefliing; foitis a Gup ofbloiid : and thewineoftheindigna- 
 U^s6^ i z, don o f the Lord upon his Sonne : f/^j' ^j.ij^.AndalthoughChriit 
 dranke the dregges and trod the wineprefTe thereof to free us from 
 the cruilt and curfc of it : yet not from fuffcring for ChriftiThe Sa- 
 crament is a badqe of our conformity with Chrift ("or at leaft of our 
 FhiJ.3 .12. renuinf^ eourage^in his affli(flions,P^»/. 3 .Chriftg cup was fo bitter 
 that he%)rayed oft j Father, take it away : So muft thou looke for 
 the like, that if God ihould compaffe thee about and hedge in thy 
 way, adde Ibnow to forrow, and make thee a Ul^arah of a N^e* 
 mi, removing thee (on the fudden) farre from profperity : Oh I 
 thou may eft fay. The Lord Tefus hathdrunke of this cup unto me. • 
 TheextreamebitterneffeandanguiChof it, he hath taken off: if 
 thoubehis,thoumaiftfay,BleiredbcGo^ this Sacrament offers 
 mcadifchargefromfinne, curfc, Satan, hell and death ; I know 
 the hardcft, and have fliot the gulfe of thefe ? yetftill there re- 
 mainesareliqueofbitterneffefor thee to drinke, to frame thtc 
 to the love, felfe-deniall, patience, and vidory of thy Matter, 
 % Cor < uk and much more to be content to bearc as he did. He bare for no 
 Ef ay u.i z. finne of his owne;but thine onely : and he ba^re that he might heipe 
 thee to beare, and in all thy affliaions be troubled ; that he might 
 take the fting & venome of them away,and make them tollerable. 
 Doe not then greet the Lordunkindely, and treacheroufly, whea 
 
 liuth.J.20. 
 
C H A p ^ 7« Sacrament rfthcL ords Suffef, 1 5*^' 
 
 the crofle comes, as if the 1 ord had fent it in wrath,to cut thee off, 
 to take away thy right. Lam. 3 . and to caft down thy foule cut of^*"*- 5-3 %: 
 her place : No, although the Crofle nnay feenne darkCjUncouthand 
 to have fuch fad circumftances in it, as for the prefent, tlion fecft 
 not how to windcoutof : But, remcinher thou received the Sa- 
 crament no ofter, than the Lord leius ofiers himfelfe to thee in the 
 heavieft,bittercft,and moft unfpeakable crofiejthat ever was borne: 
 What gall was not mingled with his diinke ? Wherein washeaf- ^'^^^''^^A^>_ 
 fliifled lave in that which was moil: pi ecious, even the love of his "^ 
 Father ? and for what^ fave for hn, that was more irkefome to him 
 than death ? If the Lord then crofle thee fo, not in fome petty filip 
 of a finger,but in a tedious Ibrtj even in what is moft precious;con- 
 fider the Lord hath done if.that he might make thee partaker offii« 
 holinefTc, Heb.i i. conformed to him in his mcekeyeelding to 
 his 1 athers will, to the contempt of the world, nay of thy vild 
 and proud heart • to feUe-deniall in all things, to mortification of 
 thy ranke lufts : yea he doth it, that thou mighteft put thy mouth 
 in the duft, and be low, when hee will have thee fo : that rotten- '■■ 
 nclle might enter into thy bones, and thou mighteft have peace 
 in the day oftroub'e. 
 
 Be then under it as he was,whofe cup thou doeft drinke of ; and' 
 fhew what ftrcngth thy oft drinking of it, hath put into thee : Be 
 fenfible of Gods ftroke in a moderation, neither too much, nor too 
 little, Labour to fufter the will of God : let it clcanfe thy foule and 
 purge that fcurfc which it was fent for ; and truft God, and pray 
 that he would deliver thee from that thou feareftjwaite for the^^c^-f.^a 
 good of it, the whileft ; and for releafe of it in due time, not con- 
 fulting with fielh, how, or how farre or when, but trufting him 
 with it, who hath infinite wayes above thy reach to efte<5l it.If the 
 Martyres could endure their bodies to be burnt to allies,gladly .up- 
 on this ground ; how much more thou, who never cnduredft the 
 firy tria-ll, nor yet the anger of God in thy fmaller trouble ? If hce 
 have removed that, by his agony, bloudy fweat, and defertion .• 
 whatelfe fave fweet conformity to thy head, remaincs for thee ? 
 Let it then be inftrudion to thee, to draw more and more ftrengtb 
 from the Sacrament to enable and fuftain^ thee in thy bearing of 
 it '. Alas / we come for the ftaffe of bread,and the wine of rejfoy- 
 cing, to fit us to obey : but not for the helping us to eate the bread Uiii.f^lj, 
 of affiidion, ?ind to beare the cup of indignation aright, ^iMicah 
 7. 9 . On I what a ftrangcr it is. » ' 
 
%%4 <^A^^ S4cy4menuUa6ts »fthe C$fmtumcpnts, Partri * 
 
 Chap. VIII. 
 
 . .ToHching the Sacrament all ASls of the people'.andfo the third Gene^ 
 ralloftheT)efcription, viz.. The Endof the Supper. 
 
 |Ovv my promife made at the end of the fixt Chapter re- 
 
 ' quires that I come to the Sacramcntall ads of the people: 
 
 The which I will handle as the ufe of Exhortation, from 
 
 the doflrine of the foroier Chapter falling fitly into the 
 
 ftreame thereof. 
 
 Fiftly,then is Chrift Sacramentall our nourifliment? Then letall 
 his people obey his charge : firft to take this body and bloud of his 
 to^hem : fecondly, to eate and drinke them.Touching the former, 
 I meane this, receiye and belecve that this fleih and blond of his 
 h given to thee, for thy particular nourifhment. All the former u- 
 fes prefuppofe this % obey in this, and all the reftihall follow duly. 
 J Take* ' For the better conceiving of this hd: of taking:note,that it ftands 
 in relation to a gift offered in the Sacrament. And the gift is Chrift 
 >Thing« in it and his benefits. Now to take them,is to doe thefe two things.Firft 
 to concurre with the giver in the offer of this nourifliment. Se- 
 \n °°^^'^" condly, to apply and make it our gaine for the purpofe which ic- 
 ^ — ferves for. The former of thefe hath two branches, according to 
 
 the nature of the c^fter made in the Sacrament: the former is con- 
 currence of confent, the latter of obedience : in both ftands faitbj 
 Thatthismaybe conceived, marke, that the Lord offers this gif^,- 
 either by promife : or by charge : The former is the ground of the 
 latter ; and therefore the Ibulc concurrcs with him in both duely : 
 confents to his promife without cavilling :obeyes his charge witb- 
 Pattly iu con- ®"^ rebelling, takes by both. Touching the former, firft, let it ap- 
 /Intin^'par- pearc how God offers and promifes Chrift Sacramentall: and then 
 jiQlc. it will eafily appeare how freely faith confents. The promife is 
 
 ^ conceived thus, This is my body, this is. given for you : this is the 
 
 new Teftament, and the Cup of it, in my bloud, ihed for you : In 
 this conceive thefe fixeefpecials(whichin a ftiort view to fee,will 
 1 The 6xcel- ^^^h revive and profit the Reader j briefely . I . The cxcellencie of 
 lency of the the gift. 2. The fulneffe. 3 . The aptnefle. 4. The proprietj^.-j . The 
 «?«?: ^ gracioufneffe. 6. The manner of exhibiting : and thefe vWU (hew 
 Row faith confents.Pirft.the Lord faith,This is my body and bloud; 
 that is : my nourifliment, meate indeede drinke indeedc, not 
 gwthly, ^ding, mortally but heavenly, etemall ; he which eates it 
 . " " -^" "^ ihalJ 
 
C H A p . 8 • Kytnd^ the end of the L ords Supper 1 5 e 
 
 fhaii hanger no more, he who drinkcth it, {hall third no morc:itS' 
 
 the Lord leiiis from heaven, heavenly. What faith faith? I confent 
 
 Lord, the reafon is ftrong, I take thee. Secondly, the fulnefle. Tbiij ^ Thc'fulneffl 
 
 my foode is no fcant and halfe diet : its my flefb and my bIoud,that °^*- 
 
 is', my felfe in my Satisfadion and Efficacie, and my whole felfe, 
 
 no part excepted, the whole Diamond unbroken : and with my 
 
 felfe, all that I can afford, all my eraces,to nourilh the whole foule 
 
 in each part.for each defed, for mil encreafe % not a particular gift 
 
 to the minde. as knowledge, or to the heart, as patience ; but all 
 
 Chrift and all his grace for the perfcding of the whole man in his 
 
 meafure. What faith faith? Sheconfents^ itsroyall, O Lordj I 
 
 yeeld and take it. 
 
 Thirdly the aptneffc. The Lord offers thee not meatc and drinke 3 The ipc^ 
 which thou art uncapable of: as if whole loaves or flagons flipuld "^^^^ ®^*-^ 
 be offered thee, too heavie and grofle for thy receiving 5 but its 
 apt,prepareci for thee, meate laide unto thee in morfells,in a cup; 
 a meete draught for thee, a body given and broken : A cup of thfi 
 new Teftament in my bloud. What faith faith ?r confent Lord, I 
 doe take it as prepared for me. Fourthly, proprietie. The Lord- ^ ^^^.PJ'^E^ 
 addeth. Its given for you ; ftied for you; for you in perfon, and for **^ "^ - 
 yourwants^andufesincfpeeiall: So broken and fhcd, a." if no d-' 
 thcr, but you were regarded in it : y€a,though given for the finnes 
 of the world, yet, fpecially for you, and your nouriflimcnt. Whac 
 faith faith ? She confents. Lord I leave not my portion for anothet 
 to take, I rake my owne my felfe. Fiftly-^gracioufly. Lord its a nou- $ Tfee graft 
 rifhment given. Offered to you j what is freer than gift ? Its not ^"^"^ffe «f ^- 
 urgcd, extorted by force on your part '(although if ye© went fi-om 
 fca to lea, to get it, it were cheape on the price) butf reely, and of 
 mine owne accord, given, when it could not be expeftcd ; with ^ 
 moft plainejbercem.ing heart, meaning as I fpeakernot to deceive,' 
 nor defraud. What doth faith ? Lord fan e be it from me to v^arpe 
 from thy meaning, I enquire i3o further,] confent and take it.Laft- 6 The min\ 
 ly the manner of exhibiting it«- 1 offer it thee under fignes of bread ^er of exp- 
 and wine J the ftrffeof life, and cheerc ofthe fpirits : It is no other ^*"*'"' 
 nouiifhmem, tbo ai I ofl-cred theetn my Promife j That oifered me- 
 as thy pardon, peace, and ftrcngth ',{0 doth my Supper : The man- 
 ner of exhibiting is diverfe, but my offer is one, and the Bourifh- 
 ment is the fame ; onel^ here I ofi-er it in a more familiar and ^pt 
 manner, to releevc thy infidelity | let not that which !■ offer thee 
 fonthe betterJn the more efte^uail riiawner prove for the worier^ 
 
 . ari«? ' ■' 
 
1 5 ^ of the SuramcntaEaCfs ofihe CommumcAnts^ Part, tl 
 
 andbe weaker in efficacy. What faith faith ? She anfwers. Thy 
 way is beft, I confeit, I take it in the way tho« offered it. 
 Thus wcc fee how faith concurres with the promife, andconfents 
 to it. 
 The 1. aa. Vpon the Promife depends the ch-arge . For ma ke the Lord adds. 
 Obedience of Take it therefore^ eatc and drinke it. Why?becaufe its (o quaUfied 
 taith. fQj. fi^gg^ ^^^ ^Q neceflary,that thou canft not take it, but thou fhalc 
 
 profper and be happy ; thou canft not rehife it, but thou rauft needs 
 pine and perifh ; Therefore I who by promife have thus drawnc 
 thee, doealfoby my Authority command thee. I know many 
 things (^as excellent and weighty as they are)yet are not edeemed, 
 becaufe they are unknowne : Therefore I who know them better 
 than thou, doe require and charge thee upon thy Allegiance, 
 Take, eate and drinke this my body andbloud, that thou mayeft 
 profpcr and fare well.What doth faith? She obeyes the command , 
 and faith, I doe fo Lord, I take them as thou comraandeft, I con- 
 curre with thy command as with the promife. Thus wee fee the 
 firftworke of faith, to concurre with the offer of Chrifther nou- 
 . rilhment. Thus much for that. 
 The ffef] The ufe of it fere we come to the fecond J is threefold, firft, of 
 I4 diftinflion or difference betweene a true Takct of the Sacramcnr, 
 and a falfe,a beleeving one,and an unbclecving; Its worth our no- 
 ting, becaufe every foole will be prating and fay, he hath taken thd 
 Sacrament to day j Oh its high holiday with him I His garments 
 «e all white. But oh foole ? what taking is thine ? Onely of the 
 Elements I onely the worke wrought / If this will comn:icnd thee 
 to God for a true taker, its well, elfe all is loft. But oh wretch \ 
 Thou art a taker indeed ;but a thee fe,thoutakeft that which \s none 
 of thine, by facriledge. Thou takeft not by. concurrence with a 
 promife ; Thou ncitner confenteft to that, nor obeyeft the charge: 
 thou runneft not with God, but out-runneft him, prevented him, 
 and fnatchcft his nourishment from him as a dogge, which he hath 
 given onely to children. And this I will pro ve . I hou haft neither 
 a confenttng eye of faith to fee what the Lord gives thee : nor yet 
 a conlenting heart to be affe(flcd with if.nor yet a confenting hand 
 to receive it ; more than fcnfe convinceth thee of; thou takeft nor, 
 becaufe thou confenteft to no promife j Thou haft a tray tors heart. 
 within thee. None of all thefe fixe cords of this Sacramentall pro-. 
 IttfewiU draw thee : no, though the cord were made of many 
 <ftoreiinks,thou wouldeft ftill be the fame, an unwilling,unbelec- 
 .: ' - Ving 
 
C !! A p . 8 . Jndjhe €r.d tphe I ords Suffer » 157 
 
 ving wretch , and dill wa'-pc , \vithdi:.w from Godjand difTent 
 from his offer. Thou haft no power to cleave,to confent and obey. 
 I may fay of thy iinbeleefe, as of Sauls hypocrilie, i S^m, 1 j. 
 Thoiagh i'rfw/^^/ did fundrywaies convince him, and ferret him 
 out of his hole, yet fo tainted an hypocrite hee was that hee would ' *"* " ^■^®' 
 not be convinced : He was at laft as at firft : he faid. Honour mee 
 yet before the people: and lb went away an hypocrite. Such is 
 unbeleefe ; its Hke the Ethicpa'/?s colour, or the Leopards fpots : ^^'^^'"•' S» 
 if thcfc may be changed, then may unbeleefe, not ehe. Oh I the 
 endlefTe and boctlefle urging of promifes upen unbeleefe I behold 
 her face in a glafle and abhorre her, and fay. Into her counfcll let 
 not my foufe come ! A nd as I fay of her treachery, (o I fay of her 
 Rebellion : She will be awed with no charge, no more than won 
 by a promifc. Alas / Ihc thinkes as Eve thought being deluded by 
 Satan : That God forbad her the tree of good and evill, for hatred ^ 
 andof evill will: all that ever God had inricht her with, could ^"'^'^^ 
 not fway her rebellious heart, to conceive a good thought of him, 
 ftill hee did it to crofie her. So doth unbeleefe deale with Gods 
 charges : when he telles us, Hee commandes for our good, and not 
 his ownc ; that it might goe well with us : we anfwer. No, I can- 
 not thinke fo,its harSi to my eafe,and floth,to yeeld : True, but if 
 it were pofTible that thy rebells heart could' ftoope, it would after 
 feeme pleafant, and thoii wouldcft not for the world but have o- 
 bcycd. This by the way may ferve to point out the contrary- 
 natures of faith and unbeleefe. 
 
 Secondly, itsufe ofadmonition to all that would take the Lord Ffi j, 
 lefus Sacramental] aright ; To refift carnall reafon, which refifts 
 faith,and holds the foule under the bondage of fenfe and fiefh-Ma- 
 ny when they come to the Sacrament in the fight of the promife^ 
 wonder that any man fliould not take Chrift and his nourilhment; 
 who yet when they be baffled with carnall reafon, are fo fatrc off 
 the hookes, that they wonder any fhould beleevc it I Beware of 
 this lewde counfellor ; if once hee and thou have talked, hee will 
 corrupt the iimplicitie of the promifer, and the nakednes of faith i 
 and fill thee with fo many crotchets, that (as they in John) thou, 
 wilt cry out, How can this thing be ? Can he give us of his flefh .•* 
 Whatniddleis this .'' 7 his is an hard faying, who can bdieevc it -^ Iohn5, ji.^o 
 Surely no man that hath not chafed away carnall reafon, and do- 
 fed with the promife. I doc not bid thee put off found reafon : for 
 then I might bid thee (with a Papift j belceve that bread is turned 
 
1 58 of the Sacrnment all acts of the Communicdnts^ Parr, i^ 
 
 Hefli, and wine blood : I bid thee not be mad, but be not miftrufl:- 
 fiill. Be not faithlclTe; afcribe not more to the Pilet than Paul^ as 
 that carnall Centurion did, becaufehe Taw no other than likelines 
 Aa.i?,'-?. ofiliipvvrake. An AngellofGod (faith 'P^W) ftood by mee too 
 night and fecured me: I belsevc God therefore; I fee as little hope 
 as any of yon,nay lefl'e;but yettbe promife of God,and his charge, 
 that I feare not,prevailes more with me^than all outward reafbn 1 
 Oh I doe fo in the Sacrament, in the Supper as I urged before in 
 Baptifme.Look at the word and charge,Except baptized of water 
 and Spirityee are damned; cannot enter; he that beleeves and is 
 baptized, fliall be fayed. Looke at this;and fay not,{liall a man en- 
 Sohit " ,4. ^^^ ^^^ fecond time into his mothers wombe and be borne again^ 
 But honour the promife,as Noahy^^h^n he was in the Arke was fa- 
 ^?' " ' J' ^^^ ^Y ^^^^i and the waters which fwallo wed up the worId,bare 
 \ f t.s- -O' lip thg ^f {^g ^j^^ faved him; God hath fayd it and he beleeved. So 
 Chrift hath faid it,This is my body;This is my blood. Why .^ (faith 
 carnall reafon)! fee no more here than at hom.e,what confequence 
 is this : here is bread and wine, therefore Chrill: nourifliment ? I 
 eate and drinke, and take the one; therefore I may take the other i' 
 What fenfe is here ? None at all; Itmufl: be faith and Religion , 
 liot fence mud rule here, not (as Popery- faith) againft commoij 
 fence and true reafon to produce a thing impofliblc3but to confute 
 unbeleefe againft falfc and carnall reafon. 
 
 Oh I either cut the throate of it, or it will cut thine ! Lift up the 
 Arke of thy faith above the rock.es and cragges ofreafon, or elfe it 
 will fplit:Beggc the Spirit of the promife and of the command,to 
 fet thee upon the rocke that is above reafon, Chrift and the Sacra- 
 ment, or elfe reafon willdeftroy both I There are more with thee 
 % King.dJj 17. (as S^iijha told his man) than againft thee, if the promife and com- 
 mand of Chrift be for thee 1 Its an evidence from God,and fubfifts 
 in his faithfulnefte, power, and mercy, grounded upon the death 
 1 Cor, 6. X, of the Lord lefus; Receive not this grace in vaine, as if thy earcs 
 were flopped, eyes blinded, hands held and chained by thy fiefhly 
 fence! Rather let this promife of Chrift Joofen this chaine. Salo- 
 Tnon faith, A gift in the hand, profpers whether fo ever itgoeSjOh i 
 here is a gift in the hand,Take and eate, This is my body given for 
 you, and now given to you : let this profper againft all the mutters 
 ofcarnall reafon '.and fay. Oh ' be there never fuch unHkelihood 
 (as Cdeb faid of the Amkims)yct they fhall be but meate for us: 
 ^5«A^»7> ?! If tl^ Lord love us hee \Yill give it us .' So fay thou/ If 6od have 
 
 fpoken* 
 
Chap. 8. -And^ the Cfid of the Lord.' Supper, 159 
 fpoken, ftand-by fenfe^and be ftilh I know thou wilt be ready to 
 put thy felfe forth in and againft each promile, but [ will have no 
 care to heare thee, if God fpeake. The charge of God hath power 
 to enable thee, as well as to command thee; itgives whatitcom- - 
 mands; as when the Lord lefus bade thePalfle man rife, hee put 
 IiTe and motion into his iimbes ahd ioynts,and left not the work to 
 the criple; Sol fay, refift fence and corruption by a promife and a 
 charge of Chnft and it fliall ftoope unto them. 1 he Lord hath put 
 an infinite power into one againft the other. 
 
 And thirdly, be exhorted to cleave nakedly to the word of the ^'fi l- 
 promifer, conlent and oheyye/aj i . The words are both ufed to ^'^^ '' '9» 
 fignihe faith, for a matter not unlike r and (faith he) ye lliall eate 
 the good thmgs of the Land . So fay I here , come vvith an open 
 iiand,and a firaple heart, and a naked faith^and thou flialt eate this 
 ineate and drinke th^s drinke indeede nev^r to decay. True appre- 
 hention of the promife lirft, will caufe ir.Say then thus. Lord thou 
 laydlt, feeke my face in the Supper, thou faydft, come, taki eate : 
 W batmeaneft thou but this,that I fhould concurre wiih thee, and 
 be of like minde,confenting to thee,that thou dealeft plainely,ancf 
 ^eakefl as thou meancft, without hooke or crooke'/Oh Lord what, 
 ^JP^i^ ^^^P^r' ^ ^^ convinced that ifthou hadft-not. meant well 
 tny felfeani^cMirift might have fpared infinite laboar:Therefore £ 
 confent;Th6u fayeft, take as freely as I offer, be to me as I am to 
 thee; play not the tray tor; Be enlarged to me, for I am enlarged, z Cor 6 r,- 
 Oh Lord, fo I am/ I bejeey e, I dare not diftruft, and defcant, and i x. ^ 
 
 play the flave with thee, but feccaufe, why thy.word fLouId be ^ ' 
 clteemcd as pure, true, fiithfuilas thy felfe is: lam the caufe of 
 my o wne forrow; could I be to thee.as thou art to my foule , my • 
 people, as thy people, my thoughts, afJcaiojis as thjne.: Oh how- 
 happy / 1 will ftrive forit, ' ; \ / ' ': ' 
 
 So,forob(^fence,fayasi^.^^^AttKycoihiijay^^^ j. ^,. 
 
 thou, ihouldft feeke thy good m it.and not mine .%ouI4not I creep 
 Jmd pHDUch for It, rather tha^^ to commandmee/ Nay, 
 
 /^ouidnotlfearethatifldifobeytheeinthy char^e,-thGii wik" 
 thrqiteii n^e with condemnatior for not difcernin^thy- meaning ? 
 fnd r wil?/''^ all gladnefTe/ Giv<power to.doe, a. thou bidft, , 
 fdl3 ' w^^^tthouwiltr Andto endthispoir.r;dei^^ thy. 
 lelf€,and come m the fence of thy utter perilling to- thetofd for 
 tegrwof die, Supper. Come tQiha Lord with that; fpeecl.. 
 
 which i 
 
t6o oft^eSacramentdlU^softbeCommtmcdntSj Part.r. 
 
 which the Ifraelitcs were bid to come to the Fcaft of the Lord, 
 'Dent, 25.5. A pcrilTiing Syrian was my I ather : So come with 
 a foiile in love with his dainties, and like to ftarve for want of 
 them. The drowning man hath the moft taking hand of all, the 
 raofi: catching faflening hand of all : two or three of his fingers 
 will take more hold, than an whole hand of one that is well c- 
 nough: be it !:^ver fuch a patilfey-hand, trembling and fliaking, 
 yet if a taking hand , it is the hand which Chrift calls to his body 
 and bloud. 
 % Branch. The latter worke of faith.is the application of the grace«ofFered 
 Applica-tion unto thy foule,for the gainc thereof. When thou haft beleevcd.thc 
 fttmb, promife once , doe as hee who hath bought and paidc for his bar- 
 gainc- incorporate thy felfeinto the benefit of it, and apply it to 
 thy felfe ; Take the Lord lefus thy noiiri{hment fo, as hee may in 
 truth really nourifli and doe thee good in all thy whole foule.in all 
 the powers of itjin thy whole body and all the members,and in all 
 thy whole courfeofeach part and fervicc thereof. See it be well 
 with thee in all,that thou profper in all, and blclTe (Sod for faith, 
 LaLd ut b ^^^'^ ^^°" fcelefther carrying from this body and bloud of Chrift, 
 iimiUtude in* ^"^0 tvtY faculty and member of thee. Faith in relation to:(^hrift» 
 4. Branches, in the Supper^ may bee compared to the nouriftiin^foHle and h&x 
 naturall faculties in man, and that in fbure particular? \ ' - 
 I J I Faith Sacramental! refembles the ftomacke in the body. The 
 
 By the fto- ftomacke we know fo takes the nouriiliment, as that it unites it to 
 wackc* " it felfe and alters it in the properties, that it may become her own, 
 andbeginnetolofeitowneforme, that it may put on a new. Till 
 the ftomacke have thus held, clofed and digefted the meane, lo, it 
 may be voided up againe. This is the firft workc. Faith takes the 
 Lord lefus and clofes with him, puts him into the ftomacke of the 
 foule, digefts him there, unites him to it felfe , fufters him not to 
 depart away from her as he came, but holds him, ma^es him hers, 
 and altars him in fomc degree for her ownc nouriftiment. W hen 
 the hand takes bread, flefh,drinkc to put it in the mouth, lo its true 
 jneate in it felfe,but not the bodies as yet : but if the ftomacke have 
 once hid it in dole, lo, it ccafes to be bread and flefti, and begins ta 
 bee the ftomackcs, and to undcrgoe a due change that it may after- 
 Wards be the bodies food.The Ivie doth not fo clofc with the tree, 
 or the Mifle to the Applctrcc, for her owne end,altering the ;uyce 
 for her owne ufe, as faith Sacramentall , alters Chrifts body, 
 bloud, makes it another, turncs it into matter prepared for her 
 
 felfe, 
 
C H A p, ??. Arid^ ofthe end of the Lords Suffer, i^j 
 
 felfe. Faith truely faith, by vcrtue of the ordinance and fpirit o^ 
 the fame, be. This body is mine, my meatc,! lay chyme to it; this 
 bloud IS mine : All the grace ofthe Sacrament is mine, I dare not 
 leave it bchmde mee, for its given for mee, as meate for the bod v 
 And as^the ftomacke clofes with meate as her owne, fo doth faith 
 with the Lord :£fus,for,why? By as due right this nouriihment 
 13 hers. > r,"';':i.37;v>K^ 
 
 Secondly, fkith is like the naturall appetite in the body : wecxBvN.m- 
 kno w fuch IS the nature of that facultie in the healthy and (Hrring, rail Appeute, 
 that there is alway a paflage from the ftomacke to the veynes • and 
 f o the appetite is cleare, the ftomacke kept cleane and fit for conti 
 nuallattradionofneivnouriftjment. So is faith inthe/bule it 
 holds the foulc in fuch perpetuall holy motion : and paiTages of old 
 nouriOiment ; that it is alway healthy, and empty and open to re- 
 ceive in new.PfrpetualUxpence ofnouriftiment.prepares her ape- 
 titc to new refreftiing. The foule that is dcfirous of meat by ftarts 
 and fitSjis clogged,and makes not away with the formerrbut when 
 the ufe of nature hath conveied onemeale away, and fpent the 
 ftrength of one ;' lo the veines grow very attraftive and pinch the 
 ltomack5to covet more, and to be in perpetuall appetite. Faith is 
 theftirring work-man or hoafe-wife in the fbule, never furfited 
 with humours,or clogged fo with diftempers;but that ft.eretaines 
 foitie fweete appetite after new refrefhing. Otherwife Chrift 
 yefterday, to day,and the fame for ever, would grow fiilfome and 
 wearifome with herjbut by this meanes the appetite is in continu- 
 al! health, and temper j ever fending forth fupply for new duties 
 occafions of the heat and life, and therefore ever capable of nev^r 
 nourifhment with delight. Hence it is, that though the meat be'^ 
 not much, which fhe takesyet fhe thrives mer veiloufly • and a lit" 
 tie in an haileftomackegoes a great way? how rauchmorcthen 
 when hunger makes her kcd folly ? 
 
 fiver the fountaine of bloud and nouriftiment,& to the fmall veines Wi ^eiae. 
 in the extremities ofthe members.For as the one derives the Houd 
 jnto each part by a property of nature facretly diftributin« the 
 Mafleinto feyerall parts, according to their variety of fubftancc 
 and need .• fois it with faith, Oie comes to the mafle and fullheaDc 
 5 u ^"^ "ouriftiment.Oie finds an hoorde of fulnefTe in Chrift » 
 -smd there faftens her pipes and veines of conveyance , and thence 
 ihcc carries to tlie ufcs ofthe foule whetlier fbr bleffings, a fobei 
 
 M thank= 
 
1 62 ofiheSAcramentall dcfs oftheCommumcnnts, Part.r. 
 
 ' thankefull heart : or For crofles, an humble, meeke beleeviiig,and 
 confident upoii the prom ife of Chrifts proteaion: hc;e flicc 
 kies ill grace to rule her ielfe well in marriage, then in family , in 
 hearingjin prayer: here ilie catches at grace to refolve her doubts^ 
 to bane htr corruptions, to better her confcience, to comfort her 
 in fbrgivenefle : none comes amifle ;. as the neede and meafure of 
 each part requires , To fhec drawes and derives from Chrift , her 
 wiledome, righteoufnefle , fanftification and redemption. And 
 looke how the diftribution of nature, doth by fecret inftina derive 
 nieete j.uyce for each part, not that to one which is the others due : 
 but the. tendered to the molt fiefhly, and the vifcous or courfe td 
 thertif}er,asmufciesandjoyntst lb is it here, the derivation of 
 faith is wifer than of nature.; ''Aii ' 'J ' ■' \ 
 
 And the Secondly, having fo done.the'lefTer veines neareftto each mem- 
 
 veincs of laft ber to be nourifhed, by the heate and concodion ofit, doth tunie 
 concodion. this proper nonrifhment into the fubftance of the nouriflied, that 
 both may be one ; and this is the eminent worke of faith alfo; that 
 nirnes the Lord Icfiis, into the being of the foule Ipiritually : it 
 doth not onely carry meet juyce to the part,leaving it there unap- 
 plied.; but makes the meatand the member one. The Lopd-Itfus 
 by faith dwells in the foule, inhabits it,''is-one withici bcJttcolfi^p 
 bone ,. and fledi of her flelli : and b^ his ow'neftrength prayer, 
 hear es,. meditates in her : by his owne ft rength,. patience, lovejlu- 
 niilitie, puts an influence into her for the like ; fo that of his fulnes 
 the foule hath grace for ^race : yea Efay z6. he doth all her works 
 for her,, and in her : he ii af filled and^fuffers with hbr/rejoyces in 
 hcr^'^\\&^tb^\thy No-^ Hve Ti^yet not Ijhm Clirifi.in:7m, 
 4 By the Na- Laftly, faith is like the naturall foule her Ielfe in her operation : 
 jurai] foule. for as we fee men well fed^are fit for worke y fo is it here. Paith 
 exercifes the grace of the foule-,received from Ghrifl Sacramentall , 
 in the feverall paflages of life,eoncerniHg' each mans Calling, t^ok . 
 bow it is with ten men that have beene well fed at on^ feaft, al- 
 though they have ten feverall workes to doe, yet they goe cheere- 
 fully about them ; the Plawman to toile,theMerchant to proj'e'a--, 
 the Schollerto.hisftudy, the travelled to his journey ; the workes 
 are feverall,- but the fame f eafl aftbrds (Irengch and cheere of body 
 - and fpiritjto each of them, for the managing of his taske ; ^even'fo 
 * '"^5 ^9 8 .j^ ^^.^ ftrength of this cake and v\^ater,tiTis Lord lefus hisbody and 
 bloud, the refrefned fbulc goes about every lawfull fervice which 
 the Lord calls her too -^one- hinders net- auotherj.But th^re-is enoug?i 
 
 ia. 
 
CaA?.^# dnd^ofthecndofth'eLorJsSu^^ef, 16^ 
 
 in Chrift to fulfill all, and to fit each for his taske. So that, if heet)e 
 
 put on well as the apparrell ; lo, in the wamrth and comfort of it, 
 
 the foiile is ready to goe from duty to duty, from lier rifmg, to her 
 
 lyin'' downe; who of her felfe was good for nothing. And thus ihe » Cor.i.jo: 
 
 boafteth , boafts ot the Lord ; and fe€s that as her fclfe cut oft from 
 
 him, is*as the branch that withers , fo all her fufficicncy is from 
 
 God • and as the fea fends forth all waters, and receives them, fo: 
 
 doth 'the Lord receive from faith the honour of his all-fufficiency. 
 
 Thefc few things may ferve for a draught of this truth, how faith 
 
 Sacramentall applies Chrift to be her nourifliment, having taken 
 
 himinthePromife. , r , •• j 
 
 ■ Now Iconclude with briefe ufejpartly ot admonition;and part- ^^^ ^r , 
 ly of exhortation to all Gods people. Firft be warned againft the ^^ • 
 lets of this Application. Beware Icaft thy vainc heart be feduced ^J^^^,^.^^^ 
 by Satan to forfake the Lord in the plame way of his Ordinance, as j^ ,^a„y ca- 
 if becaufe it is feely to flefhly (hew, therefore thou ftumbling at it, vents. 
 {houldeft bee carried from that which fhould doe thee moft good, 
 to do thee moa hurt.Helpe thy hand of faith,by the hand offence, 
 affure the one by the ot:her,but hurt it not. Refol ve to get the Lord 
 by his owne way. Mi^e not the gripe and hold^^of a promifej for a 
 fhaddow of thy owne conceit. Let notwandringsofthy minde, 
 fiifpitions and jeloufies againft God and thy felfe, the guik of old 
 receivings , the examples of the common fort of Communicants, 
 who make a cuftomeof going as they come ; the temptations by 
 thy owne unworthinefle , emptineffe, and bafenefle, carry thee 
 from the fteddy beleeving of the promife. Tie not God to thy gir- 
 dle ; rather faftenthy Boat to his Barge, to be carried by the mo- 
 tion of it : Nourilh not an evill eye againft others,that they grow 
 by their receivings, and profper, but not thou. Turne envy into 
 faith, and the fulneffe of him who hath blefled him , can alfo f atii- 
 fie thee. Let not an evill heart of unbeleefe poffeffe thee,to thinke, 
 the Sacrament will prove no better to thee, than it hath beene : ra- 
 ther thinke , its the way whereby God hath appointed to breake 
 through the pikes : therefore the Lord will not fufter thee to live 
 fo barren as formerly. „ , ^ ^ ' J \ 
 
 Thinke not bafelv of Chrift, as if hee pverfa w all thy; forrow-es, 4« 
 wants, lets, doubts,annoyances,corruptions,temptations ; as if he ^ p^, ^ . 
 cared not that thou ftill welter in them,and get not out, ; Although 
 they have continued long , yet know, a thoufand y eares with him, 
 are as ©ne day s he hatha day of falvation : an accepted time,an,d 
 
 M 2 "' will 
 
1^4 of the SacrAmemAll d&s of the communicants^ Part.i,' 
 will one day pickc out fpeciall Sacraments, and by themf|.eciaU 
 graces, for fpeciall neeas : cure thee of all the deadneffe, world, 
 hoUownes, pride and felfe which is in thee, if thou mourne under 
 thy burden : fay,Corruption fhall drowne,and Grace (hall outlive 
 it, and I fliall yet fee better dayes, and beft at lafl: : though 1 ki:\Q 
 ^ little, feeing God hath faid it, I belceve it. Doe not appoint '. od 
 
 his meafure, nor his time : but waite and trie thy patience .- per- 
 haps God lookes for it : Light is fowne for the righteous,let them 
 waite till it come up Such health, growth, ftaiednede, and mea. 
 fures as God hath allotted thee, fliall be thine: that Bcmenfum 
 which thy wife fteward fees beft, \^ better for thee than a greater-* 
 Thou haft no promifeoffuch a meafure but of grace fufficient. If 
 thou 'haft any dramme of it, know its prctious, thou art not worth 
 the ground thou goeft' upon, the breath thou draweft ; and wilt 
 thou carve for thy felfe in the degrees of grace ? 
 Vje 2. ^ *^econdly, and laftly,come and bring thy faith to Chrift thy nou- 
 
 Exhoru^ rif]-iment,andclofewithhimfor it. And remember, for as much 
 t'ion, as the Lord hath onely appointed this grace of faith to he that fpi- 
 
 ritually to thy foule, which the mouth,ftomacke and veines arc bo- 
 dily to corporall nourifhment : Therefore reft not in any odier in- 
 ftrument of application whatfoever, either in thy bodily, and car- 
 nail touch , or in the carnall conceit of thy minde ,. thinking thou; 
 commeft with a devout minde,or with that faith in the Sacrament,, 
 which the Church do come with,infolded in a myfticall darkcnedc 
 of devotion ; for what foever is brought hither in ftead of faithj 
 Ihall be thy bane. one day, and is abominable to God. Let it be thy. 
 appetite, thy ftomacke, thy veincs,thy foule, to draw,to vnite, to; 
 diftribute, to aflimilate , and to convey Chrift into all parts of thy' 
 life. Lin not till his fubftance be thine. If thou hadft a fundry ^x\f:\\^ 
 to furniflT thee with fundry boones, thy want would fend'thee to^ 
 them all : To the I awyer for dire(n:ion in thy fuires and troubles ; 
 to the Phyfition for thy difeafes; to the rich to borrow monies^ani 
 perhaps forneceflitie,to a Divine, in trouble of minde : Count the 
 1 ojd lefus all; } fa poore man be asked why he makes fuch a trade 
 of it, to f cquent fiich an houfe .• Hee will fay, ts a full houfe, its 
 nor delre, to trouble it: often. To bee fure, he e, to this ftore and 
 , Wcl-fping y the oftner thou come (to the ^ upper I meane)the wel- 
 comer..! f his fulnefle cannot make thee emptic, know all thy emp- 
 ttnellc cannotrobbe him of fulnes.Bcleeve thatthy neec'e can not 
 ami)unr highej than his fulneile ?; and fo long thy pipes are fure to. 
 
C H A p . S. Ani^ of the end of the Lords Suffer, j s^ 
 
 be filled. But come in faith, and bring a free heart, and an cmptic 
 bucket, and be to him,as he is to thee : Come to him to cloche na- 
 kedneffc, to pay debts, to rid thee of chaines ; and let there bee no 
 fulneflfc in him, whereof thou feeleft not neede,and then as the Sa- 
 crament is appointed to thee for fpeciall growth in godlinefle, Co 
 fliall the Lord lefus become unto thee ; and thou {lialt not bee the 
 firft fervant that (hall bring in a falfe report of Chrift, for an hard 
 matter to thee , as hypocrites doc. And this bee faid of this mainc 
 point, chief ely aimed at in the firft part of this Treatife, to (hew 
 theufe of Chrift our nouriiLment. 
 
 One poinft ftill remaines : Namely,the fecond ad of the people. The fecond 
 to eate and drinke Chrift. Which I diftinguifh from the other for ^^ Sacramea- 
 /uft caufe. When thefe two ads are divided in the Text,! expound ^^'^ °|^^"^ 
 them for one thing, Take,that is,beleeve;and eate,that is,beleeve; ^^g^^] 
 but when I finde them joy ned,e(pecially iw fo fok mne a text as the Drinke.- 
 Inftitution of the Supper is, I avoid repetition, and doe conceive The meaning 
 two things to bee meant , by Taking ( as I have faid ) Beleeving. of '5- 
 By Eating, enjoying the benefit, or delighting the fonleinthe^''J].y"[S '^** 
 fruit thereof, according to thofe Texts •, Of the fruit of thy Uhour „/Aurift1f 
 thoH Jhalt eatCy PJal, iig. l . Efaj 1,19, Thou Jhalt eate the good\(x% feaft. 
 things of the Lxnd,. In which places. Eating is not taken, as in lohn^ Pfal. 1 18 . t, 
 Exceft yee eate the fejh of the Sonne of man, yee have no life m you '^^^t *-"^' 
 (where eating is taken for beleeving)but as here,foren/^ying. So lo^*^*5*»n« 
 then the eating of Chrift Sacramentall,is, That fpirituali enj'oying 
 of the Lord leliis.and all his good things which we have received; 
 to bearc our felvcs as well apaid ones at his feaft , and fuch as arc 
 filled and fatisfied with himfelfe, defire no better condition, count 
 our portion to be fallen into a good ground: and fo refleding upon 
 onr foulcs what we have found at his Table^ rej'oyce therein as in 
 fpoyles and behave our felves as thofe who have been keeping ho- 
 liday in his houfe, and feafting in the Mount ( not oi Sinai or Ho- 
 rehyzs Mojei did) but the Gof J3el, Efay 25. 8. and therefore wee Efiy i$M , 
 having that we came for, bee as wee would bee ; and poffefTe our 
 foules with exceeding complacencieand contentment,and enlarge 
 them to the Lord with j'oy and thankes, rejoycing in him, as cJ^/^- 
 rif faith, our Saviour, and God all-fufficient. 
 
 For why ? Is there not good caufe,or neede we bee afliamed, or The ground* 
 plucke in our heads as if confounded ? No,the feaft we have beenc f^""^** 
 at, andtlie difhes thereof are things of perfed fweetnefTe and con- 
 eentment ; and that in refped of thefe fourc perfedions; firft,Safe. 
 
 M 3 neflb. 
 
l66 Ofth^SdcrAmentdUctsoftheCommtmicmtSjVm.il 
 nefle, fccondly, Pnreneffe, thirdly, Fulneffe, and fourthly, Dura- 
 blenefle. In all thefe, the dainties of Chrift exceede all other, and 
 
 iThefafety hee in thciH all-other objecfls. The world hath her delights and 
 
 thereof. feaftings, both wicked and indifferent liberties ; but neither fafe, 
 both dangerous. Theeves delight to fteale money, andftolen wa- 
 
 a Sam. i.%5. ^^^^ ^^^ pleafant •. True is the tafte, but as the Prophets Booke, Eit^ 
 ter i'ri the belly., Knotvefi thou not that there rr-ill be bitternejfe in the lat- 
 ter end > 2 Sam. 2 . 16. When prifon, feares, gibbet come, then .all 
 
 jol> ao.14. jj^g honey i^ turned into the gall of Afpes, as /c^ 20. 1 4. Wicked-. 
 nefle is dangerous in the ifllie : witnefl'e Gehaz.is booty, Achavr 
 Garment and gold, the Fooles eafe in his plentie ; the Harlots 
 taking her fill in pleafure, in her. husbands abfence ; but her ftepsr 
 are not as her lippes : thefe drop HonVi but they goe downcf with 
 her guefts) to hell. Nay even of the indifferentcft liberties I may 
 fay, there is no fafety in them ; for there is a furfet in them, either 
 to body or foule : W ine is a mocker,and firong drink is a deceiver j, 
 tliere is a hooke and a fnare underneath ♦, in'the ii^e, they bite as a 
 Serpent. Too rniich honey is not fafe j it furfeits,-arid kills : evert 
 as feafts of great plentie breede difeafes , aiid make worke for the 
 Phyfitian. The unfafenefle of the beft thing, makes it imperfecflly 
 contenting ; but the feaft of Gods corne, and oyle, and milke, (as 
 
 "Efay y ju. it cofts nothing) £7^7 55. I . So a man may feede on them without 
 f eare ^ as in verfe 2 . Eate good things and [fare mt : eurbe hot, npr put 
 a knife to thy appetite, the more the better ; no furfeit is in them. 
 Let thy foule dehght and fatiate thy felfe in the fatnefle, there is na 
 hurt in it. Not fafe onely in refped of Gods leave and warrant: as 
 Salomon faith, Drinke of thine owne wells, thou art truly iiititlcd- 
 to them in him in whom all things ai-e thinehy : But thou fhalt ne*' 
 ver heare of them after, for any danger they can do thee.Reade <r- 
 
 ■lEpheC ^ 1 8. fhef, 5 .1 8 . In all otlier things is excelfe. 
 
 Secondly, thefe Dainties Sacrairientall arc pure and mecre , un- 
 
 ^^■*Jf"'^^" compounded, and without the mixture • of camall deUghts ;. 
 
 ■""-'" Sweete is that of Salomon^ The Lord gives the righteous a f ora- 
 
 tion, and no farrow mth it, Keemeanes, thcreis nocheckeof an 
 ill confcience in it ; as commonly in worldly contents there is, ei- 
 ther by the perfon , or by the things ; either the ufer is none of 
 Go<^^s, or the things are ill come by and impurely lifed. But here is. 
 Heither impurenefle of perfon or of things; each are pure to other,' 
 
 Tit.1.1 f . Tit, 1 . 1 5 .whereas the canfcience of the impure is dehled.Hence it 
 
 Ban. jTj,, J. is,that this mixture marres the feaft. As we fee in Beljh.isjaers pi- 
 
 / "7"" " ' litig* 
 
C 11 A ip .S : '4Hd, of the end of the lords Suf^ef, i Sj 
 lity, there wanted no mirth, but the Lord caufed fuch an horror to 
 fall upon it, by that hand writing, that all the joy vanim'd. As he 
 m the FablCi who all the while he was feaftmg had a naked Ivvord 
 Chansin^ by a briftle ) with the point downewards, hanging over 
 him. As once one faid(when he had (hewed a friend all his Trea- 
 fures.)But what if a man fhould goe to hell with all thefe ? When. 
 HammhidvchzQd all his contents to Zen-JIy and his triends, hee Eftcr 5.i|£- 
 addes, Yet all thefe doe me no good, when I fee ^JMordeca, fitting 
 m the Kings g?.te. The fweet meate of the wicked hath fowre 
 fawce,. ; but thefe dainties are pure, meate afid fawce are good, in 
 themfelves they are holy, fo to them pure. . 
 
 The third perfedion is their fulnefle. In all other contents there 5 The com- • - 
 is a fcantnefle, in refped of the number,that men have not enough ?Jea:n?ii«! 
 of them - if men of poore become rich, then they want pleafures ; 
 ii bothjthen they want honour to make their contentful!. So they 
 ftriv€ ftill for an earthly Paradife , which is loft ; and when they 
 have all, yet their foule hath not enough: But thefe dainties have a 
 fulnefle and comprehenfion in them able to iatisfie- thefpirit j 
 tliere is an equalnefle in them thereto, both are eternall. The heart 
 hath enough, as Ucob faid when hee faw the ^Zhanots; and al-^^^^^-^. 
 though it lonss after more for mcafure, yet It findesrelt and quiet, " ; 
 even in the kinde of the things which are perfed: m their nature. 
 When men take money in a market,or for their rent9,ftill they like 
 that they love, but yet they want,and there is an hole unftopt :.the pro. 3^. i^ 
 barren heart cries as the grave, give, give ; and why ? fave.becaufe 
 they have not enough •, yea though they had enough (for a medio- 
 crity is enouehfor a fober minde) yet bccasfe there is not a quahty 
 ofcontentinthem, their increafe workesnofullfatisfac^ion. A 
 man that hath fpending money enough , want^s a ftocke ; another 
 bath mony to buy him one fute, but he wants for change : or hee 
 hath enough to buy one of cloth, but not of velvet ; or if hee have 
 that which will fuffice for apparrell, yet confidering that children, 
 diet, futes of Law, and friends call for more expences ; that hee 
 hath, joyes him not fo much as that he wants grieves him : So are 
 all the fulnefles of the world, they have a fcantnefle : not unlike 
 to a coate made fcant, which comes not over the wnfts or knees oe 
 bofome, but leaves them bare. But this nouniliment and Julnefle 
 ofChriftisasisdefcribed, in every kinde, and a tulUupply, as i 
 noted before, andcfpecially.out of ii^t/^.S.i^. by an enumeration Revd.3.1^. 
 of all things for ufe and price. , m a Dnnblenes 
 
 The fourth and laa is durableneffcand continuance. When folkes 4 v^^^t^t 
 ^- ^— ^^ --- goe 
 
1 6 8 of the Sacrament all aSfs of the Commumcants^ Part. 1 1 
 
 goe to Pageants, and interludes, oh I how they arc tickled ? How 
 they could fpend dayes in them ? But when all is done, they are all 
 a-mort. As I have heard of fome befottcd Epicures,who were not 
 able to fubfift , when their games anddrinkings were over : and 
 therefore fo laid the matter , that the end of one fhould begin the 
 other : till at length with rotten bodies, and wafted confciences, 
 and emptie purfesjand tired fpirits, they fell dead over their cups,' 
 and games. Alas, though this were a prodigious, yet not a perpe- 
 tuall laftingjand yet fuch a one as made themfelves laft but a while. 
 But lojthe things of this feaft are durable meatc, drinke, riches and 
 
 Itu z 1 3 hofiow^"- No wonder, they iflue from'a fountaine, ler.t.i^, not a 
 broken pit - A Fountaine ( we know ) though it bee but a fingers 
 deepe, yet outlafts a lake that is up to the middle ; the one payres 
 with ufe, the other is fed with a Fountaine. DurablenelTc in kinde, 
 and durablenefle in fucceflion, is great perfedion. Ifa man could 
 buy cloth which wouldlaftallhislife without wearing, and yet 
 daily wearc better and better, oh, what a market would he thinke 
 heehad? Whenthofe fading and blafted erownes of Lawrell and 
 Wormewood are withered j mens gaines, feafts, brave cloathcs, 
 games and companies : then the garland of a Chriftian made oF 
 Semfer^vivHm ^-not the hearbe, but the grace of the Sacramcnt,{hall 
 flourifli and furvive upon the heads of the bcleeving receivers- and 
 when fome of them blaft at their death, yet they ceafe not till ano- 
 
 KJI 4-4. thcr crowne of immortality fucceede for ever and ever. Rejoyce 
 in the Lord ; but how long ? Not as in froth,, and the crackling of 
 thornes; but alway, and againe (I fay) re/oyce. 
 
 rfe il Let this then be both to difgrace the feaft and mirth of fool€s,and 
 
 to advance this feaft,and thefe dainties of Chrift in his promife and 
 Sacrament. Firft, I challenge all fcnfuall ones whofe complacence 
 is in their brave buildings,fafhions,and fethers,mGetings,and plea- 
 fures, tales and trickes,to fill up and paffe the time away ; come m 
 kt thefe to the contents of the Lord lefus ; and if ye can make e- 
 quall in any of thefe foure kindes , wee will renounce our portion 
 and cleave to yours ; we will cry with you. Great is Diana of the 
 worldlings.But if Chrift exccedcs yours in all foure,wonder not if 
 wee come not unto you : bat tremble you for your fitting fo long 
 upon the devils deafe eggesrthro w egges and neaft upon the dung- 
 hill, and come in, and joyne with us, caft your lot in with us, and 
 let us have but one portions We would not change with you al» 
 though we might have this boot, to tell money all day,and have it 
 
 whfiJ3 
 
Chap. 8. and^ofthe end ofthe Lords Suffer, 169 
 when we have done .♦ although your lufts commonly ftrip you, t* 
 vcn of the outward alfo. Reft not in a (hort ruftcand running puli 
 ofjoy.andtofay. Would there were neither Preacher, noriuri- 
 tan in England. Alas I your time is fhort,and your forrow will be 
 endleflc : Let Husband and Wife looke backe and fay each to o- 
 ther, What fruit have we had of all under the Sunne ? Surely, nei- 
 ther fafe, pure, full, nor lafting : therefore let us forfake it in time 
 for a better, while there is fcafon. 
 
 Secondly, let it exhort all Gods people to fct their hearts to eate yj-g 2; 
 thefe good things ( for all their fouretold excellency )to delight in Exhort to«n» 
 fatne{fe , and to enjoy the portion with found complacencieand joyk, 
 content which the world knowes not , nor (hall ever enter into. 
 Tell why doe men fow, purchafe, build, labour ? Is it not for the 
 fruit ? Vfe all thefe in their kindes, but enjoy thefe, and in fo do- 
 ing, yce have the perfedion which nothing elfe can, and thefe doe 
 afford to the foulc. But here yec will fay is the difficulty.! anfwer, 
 I will point briefely at two or three branches of diredion and fo 
 conclude. 
 
 The firft is this, Delight in the Lord for this perfedlion of foule- Dircaiont ' 
 content which he ofters in his C hrift . 7 he peifedion of love is ^r "»'^'j^' . 
 joy : let him have perfeft delight of thy heart,for his perfed nou- iXi'mQod: 
 riihmcnt. If Davidizid well. Delight in the Lord,and hee foall gtve pf^i, ^^^ 
 the thy hearts deftre x how much more then fet thy heart upon him, 
 when hce hath already done it, that hee may doe it more -^ Vfe the 
 Ordinances of Word ^ of Prayer, yea of this Sacramcntall Chrift 
 our nouri{bment,a« a ftirrop to get up into this full, fafe, pure, and 
 durable objedt of delight in the Lord, his Chrift, and Spirit, who 
 (when all thefe poore helpes which fer ve to proppe up a Pilgrims 
 travell,as fo many baiting-places till he get home ; fhall faile- ) yet 
 {hall be the eternall delight of the foule in glory . Begin this com- 
 placence and well apaiednefle of heart,here : and if it be hard,pray ^ 
 to God to give thee a judicious heart, to underftand the weight 
 and worth of the things, and to delight groundedly in thofe things 
 which are beft, and approved of God to de(erve it. As if a lueller 
 aflure thee of the value of a pearle, he neede fay no more. And 
 pray alfo that all thy affecflions may folio w,love,joy,('feare to for- 
 goe it) forrow, (if weakened) and all the reft, as in a Gentlemans 
 houfe, let the Mafter welcome a ftranger, and all the fervants will 
 ftrivctodoethelike. 
 
 Befeech him that his Spirit of comfort by faith, may not onel^ 
 
 {hew 
 
1 yo Ofth SAcyMnUll-aois ofthc Cof^munlcAnfs^ Parf.~"r ,' 
 I Cor.i.i 1. fhew thsetlie good things he hath given tbee,T Cor,t, 12. but Hied 
 a lively fwectneflfe and joy in them into thee, fo that 'as the mne, 
 ludg 5 11,13 {:x\\,Tioonvpllt not for fake thiithyjfAtne^e ^'^^P^eefnepforanythina 
 Befeech him to purge thy confciejicefrom all creeping defilemen'^t^ 
 of thy ielfe, world,Satan,or croffes, which might dampe it -"and fd 
 raifeupthyfo'.Uebythem, above all this eaith , which might e- 
 clipfe It ; If It be an heaven upon earth, now and then to bcleeve a 
 promife, to favor a Truth, to receive a Sacrament, p bee in eood 
 company, to refiO: a luft, to revive a grace • what lliouldheebee 
 who IS all chefe, and whereby {Lonld the heart be fooner raifed-uo 
 to him, than by that which makes all this good cheere, the Sacra- 
 ment of the body and bloud of the Lord Icfus? Oh Imainraineno 
 melancholy diftrufl: againft this. But as Banna, i ^4«^. r .when ftic 
 \ Sam. 1, 18. had heard Eli, was quite another and wept no more/fo bee thou 
 ?envnna ftiU was a chokepeare, f & fo (hall there never ceafe fome 
 thmg or other to corred thy content,)but yet Feninna now was no 
 more thought of. Remember ii food and gladnefle alw^y goe to- 
 
 Aft.i 4; 17. TT'^ ^If-^ '^' 'c'^^^'^^ ^'^' '^^'^ ^""^^ "^ '^y ^^^e before 
 the Lord ofthis feaft, ifthy fadheart poyfonit ? 
 
 a Malntai.ie Secondly, adde this ; maintaine this Communion with God daf- 
 
 communion ly. As the influence of Chrift in the Sacrament is a fpeciall oeece of 
 
 vvKiin.m. • our communion with God : fo,when we are gone, it,Chould make 
 
 usf-ondtoholdit, that wee might be as it were drunke with the 
 
 ■wme of his cellers,and the pleafures of his houfe. That fo we mav 
 
 keepe a communion with him daily from Sabbath to Sabbath • and 
 
 be alwaies breaking bread^and receiving,as thofe difciples at leru- 
 
 falem, who attended the comming of the holy (Shoft. David was 
 
 fo raviflit with that he felt in the houfe of God, that he faith had I 
 
 f ral.z7. but one thing of God, this it fhould be. That Imiqht heholdhi^ face 
 
 - vn the heauty ofhts Temfle and hoIme[fe ; and yet hee miffht never 
 
 come into the Priefts Sanfluary, much leffe the Holy of Holies to 
 
 feethemercifeateandthe Arke under it, covered w^itb dorious 
 
 Pfal.. 6 ,^^^^5^^^^^^ This is to fpend our whole 
 
 m,zi,6. life in Gods houfe, Pfa/-.2^.uk. Notto benever outofit. fwhicfo 
 old ^nna her felfe could not ) but to retaine that favor of immor- 
 tahty and hope of eternall life, which the communion of Saints in 
 tl^ Word, and Sacraments doth breede inthefoule. Oh, the fmcll 
 okhefefpicesinthegarden,whichthcNorth-windeofthe .Spirit 
 qm.i,i6, dothaftoord to our noftrils.C^,%'^4.i<5. fliouldfo perfume us,as all 
 ??n?£ wJ^Wi^ip ihould ftincke unto us ; as no doubt Fair his nets 
 
Ch A p'.S. ^/^i, dfthe end of the Lords Stiff erV ^iji 
 
 did, and all the world when he was v;ithGhrift, and ^^/^-^ and 
 
 £/ks upon the Mount, and would have built three Tabernacles, ^atth.17.4. 
 
 and {aid. It i^' good to i>e here. 
 
 As thofe brutifh ones longed, TTkn ml/ the Sahhaths begone, and 
 .new LMoones bee pafi > ( meaning thofe feafts of continuance for 
 weekes) fo fhouldft thou long for them. When will they come? 
 And with T>avid, Tfal. 84. Oh, my heart famteth, andmyfeete long praj.84. %l 
 for to goe to thy Temple \ How rather are fuch in thele dayes, \\\ 
 which'though our cups and veflelsoffilverandgold, yet our re- 
 ceivers are wood and ftone ('for the moll: part) and fuch as favour 
 not this bread ofhfe, and foode of Angels. How ftiould we bee 
 afraid, left this IdoU of forme eate up all , as thofe leane Kine in 
 Gen,/>f\, 18. andlanke eares devoured the fat and full 0nes.WhereGen.41.1S; 
 i« he who fo comes to the Sacrament,as loth to leave it. andto goe^ 19,20. 
 into the ayre of the world againe ? I commend not the excefie of 
 thefe old Monkes, whoforfooke the courfeohhe world, for to 
 live alway in holy fervices : But this I fay, few fuch there are. who 
 doe fo much as hold any favour of this communion of Chrift Sa- 
 cramentalU a few dayes after : Oh 1 then, fuch as have found this- 
 feoord of grace in the fupper, keepe it daily alfo, thatit may attend ^ 
 ye fortie dayes, till the mount of God- 
 Therefore let olir daily ■courfeholdchis communioh. ^ Buthow,^Direaion» 
 may fome fay? I williaddeoneortWowordsofdirediQn. pirft.forit. 
 fti the due exercife & quickning of the graces of the Spirit within i.' 
 m^both the life of faith (in all eftates, bleffings, and crofles ; in all 
 meanes ordinary, and extraordinary, in their fcafon as well as. the 
 Sapper ( all having their particular ufe ) alfo in.aU duties of both 
 fables } and the friiit-s of this faith, 1 meane the §^a<ies:of^hppe, 
 love to the Saints ( the partners with us in the communion j- T/^/. Pfal. \6. 24 
 15,2.) and patience,- humility, courage,. thankefulhefTe, and the 
 reft J of which I gave a tdueh^ before inthe ijointof fifuitfiilnefre. 
 SecoWly, walking- Vith'(2oddaily,as being under H^eyCiaw-fully, \l. ^ 
 purely, and foberiy,ap^roving'Oi!ir felvesro him ih the way^qf quf Gen. y,t»i 
 life : making his Word our delight in both the ' prornifes , com* 
 mands,and threats of itjand fo holding the Lord in our {ight,aslot]i 
 toforgoe him. Thirdly , Afcending in our thoughts from. our owne ^;. 
 welfare in private, and ft>rGi?ig^our awcl<ciiearts'to:thefervice ,pf 
 ©tirtime- ( ^^B^vU, AEhs 1 3. 35.)' as Vv^ellas looking that it goe Aasi^.s^j.] 
 wellwith our felves,C of which felfe-love our fpirit is full ftuffcdi '^^--i 
 except thi^ grace ixoure it our,) Remember we,, that the gaine we ' 
 '^•'' • ~ " '■ ^ gee: 
 
Zcphj.iS. 
 
 4- 
 
 Luke £1.1 5. 
 
 PhiU.1,1. 
 zCor.5.i. 
 
 Luke 1 1. 1 5. 
 
 The third, 
 imparting 
 our felvcs to 
 others. 
 1 King./. 
 8'9> 
 
 Iudg.14.9; 
 
 The third 
 gcnerall. 
 
 X71 Of the SicrAmentABA^s of the Communicants^ Part, i J 
 
 get by Chrift in his Aflemblies , fliould prcfle upon us the bewai- 
 ling of the lofle thereof, Zeph, 5 . i Ji. the bcfceching God to efta- 
 bliih the Lord IcfiiSt and to fct up his King upon his Zion, in the 
 power of his Ordinances, to demoHnfh'the Throne of Satan and 
 Antichrift, that the Scepter of Chrill nnay prevaile every where a- ' 
 gainft Popery, Athei(me, Ignorance, BUnde devotion, profane- 
 nefle^and forme of godlinel^. Laftly,in an heavenly heart,as Phil, 
 3.20. knocking us oft" from »slow,moderating our liberties for us, 
 enlarging us to defire his glorious prefence , to have communion 
 with him as he is; concluding,that if thefe treaties with him at di- 
 ftance (as in the Supper) bee fo fweetc ; then much more to eate 
 and drinke it in his kingdome, Luke 12. 1 5. Oh I if our treafure be 
 there, let our hearts be fo alfo,and fend wee them before us, in to- 
 ken we looketo remove thither as ®ur abiding place : Phil. 2. 1,2, 
 2 Cor. y. 1. Thus doing,we Ihallufethe Supper for the end which 
 it was given for, to fupply the abfence of the Lord lefus from us, 
 Luke 22.1 5,t 7. till we may en/oy it. 
 
 Thirdly,let that good we have got out of the Sacrament/o plen- 
 tifully abide in us, that we impart it to others. The nature of thefe 
 graces is fuch ; not to feede on them alone. When thofe Lcapers, 
 2 King.-j. 8,9.had filled themfelves in th&Aramites tcnts,with ftore 
 of all things ,their hearts fmote them,for flaying there fo long:and 
 they refol ved to haften and tell the King and people of it,that were 
 ftarven in the citie. So {houldeft thou ; The Sacrament,is called a 
 communion in this refpefl: as well as the former. Poore birds i£ 
 they light upon fcattered corne, call their fellowes to the heape. 
 When Sampfon had found h ;ny, though he kept the riddle,yet hce 
 imparted his honey to his Father & Mother. The benefits or Chrift 
 are not of a fecret and private.but a diftlifive nature: Let us be alha- 
 med to confider that other things in the world are fo perfeded by 
 €ommunion,that neither Trades, Arts,Cuftomes and fafhions, nor 
 any other thing,have caufe to complaine,but the matters of Chrift. 
 are now at the bareft and lowel^l : Why f fave that thofe that 
 fhouldexcellinthera, conceale their skill and experience. The 
 Communion day, flibuld be our exceeding day, and as in fcafts, fo 
 in this, wee Ihould fend ( or carry ) portions,and acquaint other^ 
 (wifely and leafonably ) with our lot, and receive from them like 
 intelligence. -And thus much for the fecondgener all head, viz. 
 The grace of the Supper. I conclude with the laft . 
 And chat is the particular end of the Sacrament, viz. The fealing 
 - - onto 
 
C H A p . 8 * And^ of the end of the L ords Suffer, 1 7 j 
 
 unto a belecving fotile, an alTurance of that grace which \t exhibi- ^^^ ^^^ °^'^* 
 
 tcth. i have fpoke before of this fealing power. I will adde but a 
 
 htcle for the applyiug of the general!, to this particular. Jyefiring 
 
 the wife Reader,to looke backe,and make uie of what 1 have fpo- 
 
 ken of this fealing works in gencrall, and to apply it here in {peci- 
 
 allto the fealing of the growth, as already I have fpoken in Bap- 
 
 tifrae of the fealing of our Birth, or Regeneration. 
 
 Andjthat my Header may retaine the ordinary view of the two A necdtdl 
 fealing workes,this briefely let me fiy,firft,thatthe Spirit of grace d'gKflionjo 
 is given by God. to attend each Ordinaiice,both the Word of Pro- Jew the or- 
 mife . and tlie Seale of Promife -and tliat to this twd to worke per- §" °^ 
 fwafion of the foule,. aitdii) caufe it to beleeve the things that are |ji>,„.'^ ^'^^^ 
 givenher of God. Then rcccndly,note. The objeifl of this perfwa- " j ^ 
 fion by the Promife is double ; andtheriifore the ob/ed df perfwa- 2.I 
 fion by the Seale is double ; Firft, perfwafion of the foule that iliee 
 is truely the Lords, truely called, regenerated, and borne of God. 
 Thatistofay,reconcilcdtohi<m, and renewed in him. Secondly, 
 perfwafion that fhe growes in the grace of the new birth.ahd (liall 
 grow as a lively member of her head , till fhe receive the fulncfT^ 
 of that part.That||God is the Author of both perfwafions,appeares 
 by the two maine heads of unbelcefe, which formerly I noted to 
 relldein the foule. Firft, that fhee dare not beleeve at all, that the 
 ' Promife of mercy reacheth to her. Secondly, that {he dare not be-- 
 leeve that fhe fhall ever reach to any further degree of fandificati- 
 on than fhe prefently feeles. Both thefe the Lord in his double per- o; 
 fwafion confutes. The third thing is,the Spirit therefore apphes it 
 felfe to both thefe; (yet not ahvay in one and the fame meafure of 
 perfvvading but)according tothe neede or proportion ofeach part. 
 By the Promife of the Vy:nrti,fometimcs it works more,fometimes 
 lefTe perfwafion,as feemes beft to himfelf : & fo,by the Seale of the 
 Sacramenr,he doth likewife,worke weaker,or ftronger ailiiranceg- 
 Eorthough there be a per fw ading power in an high degree in^Doth, , 
 yet the Spirit is no fcrvant tolris Ordinances , but his Ordinances^' 
 to him : they fliall perfwadc more or Icffe^acCording as that powder 
 -oFGhrift which the Spirit difpenfcth, is more or lelfe conveied in- 
 to the foule,.by his perfwafion. He is never leparated from promife 
 or Seale,according to the meafure ofiiis w^brking by both. h ut that: 
 is as he lifteth ; f jr he bloweth where and how f^arre heepleafeth. 
 
 Fourthly, note, the chiefe &. maine perfwafion of the Spirit in the- 4^* 
 Word,is the Spirit of the feahng Promire,& ihe chieft w^orkofthe 
 Spirit of perfwafion in the-Sacrament > . istheSpirit-ofch© fealing^ 
 . " Sacra-^*- 
 
1 74 ^/^^^ Sdcramentall a^s of the Communicants^ Parf.'r;^ 
 Sacrament. And therefore as the Seale with the Promife,is above 
 a promife alone ; So the Spirit of the Seale with the Sacrament is 
 above the Sacrament alone ; and confequeatly, the fealing power 
 of the Sacrament is above the Sealing power of a Promife : the Sa- 
 crament being(ordinariIy)the inftrumentof working the foule to 
 the higheft aflurance which it can enjoy in this world, whether of 
 the truth of her regeneration which Bap»ifme,or thegrowth ther- 
 in, which the Supper fealeth and perfwadeth. Sealing is the high- 
 eft pcrfwafipn, and Sacramentall fealing, the higheftYealing. Wc 
 doe not limit God to his Sacraments, but (ordinarily) wee fay, he 
 limits himiclfe 'm this kind. Laftly, I addc,the moft apt way to gee 
 the perfwafion of the Spirit m an higher:meafiire,is to hold clo'fe to 
 the lower meafure. As in the promife.the beft way to get the per- 
 fwafion of the Spirit of promife , is ' to cleave to the bare naked 
 word, and truth of the Promifer for himfelfe. So, the next way to 
 compafle the bcfl: meafure of fealing periwafion in the Sacraments, 
 is to come unto them with faith in the perfwafion of a promife : 
 for marke •, . the Spirit in multiplying perfwafion, doth never lofc 
 the former meafures, but holds them ftill as grounds immoveable. 
 He that can now fwimme without bladders, yet retaines the skill 
 he got firft by them -. and he that makes ttue Latin of his experience 
 and art,yet forgets not his Rule,by which he firft attained itiftilthe 
 power of the bladders abides in the man thatfwims alone :and ftiU 
 the power of the rule is in him who of himfelf doth fuddenly fpeak 
 true Latin-.Even fo the promife ftill abides in the feale of the Sacra- 
 iiient,and the perfwafion of the fealing Spirit,aIthough it be above 
 a promiff ,yet it is not without ir,but holds the relation clofe. Even 
 as the feale and delivery, and feafin of a purchafe, is above a Cove^ 
 nant,yet never without it,but alway relating to it,& adding a fupe- 
 nor ftrength^which it had not before)of perfwafion and affurance 
 Vfe. . Now I fimfh with the Vfes. Firft,if the Sacrament of the Sup- 
 
 Terror in per nath this end, to leale the aflured growthof the foule in grace- 
 mo Bran- let it he terrour for two forts, i . Pap ifts, who pervert the end of 
 ches. the Sacrament to bafe hcllim ends of their owne^ of which before. 
 
 I Secondly,profane ones • who com.e m their finnes : who turne the 
 
 Table of God mto the table of devils ; yea turne the Seale of the 
 grace of Chrift, into a Seale of Gods Curfe, into gall, poyfon, and 
 the water oftriall of the Adultereffe. The Sacrament is not dveti 
 thee to beget thy foule to God, but to nourilh it beinir begotten. 
 When then thou commeft to the Supper, bearing the "L^xdi. in hand 
 .4?« thou art the Lords j Lo^ thou calleft % yengcnce, if thou be 
 
 ' an 
 
 2. 
 
C H A p . 8 . and, of the end oft he L ords Suffer, i 7 S 
 an unregenerate one ftiU. 1 hoii faifl: in eft€(^. Lord, let this Bread 
 and W n-iC be my bane if J belong not to thy Covenant. As fhe that 
 diiiTi drinke the water of jealouzie, knowing her felfe defiled Jm- 
 plied her craving the rotting of her wombe ; So I fay to all fuch- if 
 they come not hither for the right end of God, they cannot chufe 
 but come for the WTong ; either for the better,or for the worfe. A 
 feale it muli: needes be, no man can hinder it, yea to a covenant .• iF 
 not to the Lords, then to fuch a covenant zs they belong too ; thar 
 h, a league with hell, Efay 28. a league with their lufts-, adultery, 
 prideA'c. As if the Lord iliould fay, Be thou yet more filthy ftill by- 
 rebuke of my Sacrament, more proud, more profane j Adde drun- 
 Icenheife to thiril.FulfilI thy meafure. Its not ray Sactament which' 
 caufes thee to be fo,. bu'^ thy unckane dunghill which dare ofter it 
 felfe to the pure beamesthereoR- As- lerewne Lam. 7^. So doth this '^^"^'3 ^5" 
 Ordinance cry in Gods eares. Lord feale them to an hard hearc 
 (which is thy curfc) to ^an hard heart which eatidtfepentjmdurne, 
 feeleeveibccaufcthcy have abufe^dUllfchycMles in' the"^xvdrd;all thy 
 patience, andmeanes,. and dare come hither in their finne, fend 
 themrhence wkh. thy black marke upon them, for the fearing of o- 
 therslNay,the Spirit of thisYeak cryts after y€,cre ye be gone out 
 bfrthe prcfeijcd afiGod/faying^hoW i|Ui-ft?thou (it h'er<Jto catch thd 
 fo'(i>diebKmj^p€opleyivith':adogg€S im(|>udency .^ \vith that heafg 
 which thou bringeft with thee from the Alehoi^Year thy Harlot,or 
 thy^Oathes ? Goe thy wales ; never fi-uit grow^more upon thee t 
 N6 taine,no dew fall upon thy hard heart IThat which was ar fnare 
 i^jMdasy etrerpthe Table and foppe iaf Chrift, be a fnare to theey to loh, i ^.ts, 
 falt^ahd rife no Hhore.' If thou wouldft avoyd this Jet this Decline ' ' * 
 of the fcale pull thee to the knowledge of the Covenant. 
 
 Secondly, let it be an nfe of mourning to nSjthat we have fo few ?^ 2» 
 to whom the end of this Sacrament pertaines. Sure if it bee the Sa-^ 
 craitientof any its theirsywhofe hearts want fealing.offaith in the 
 Promife ; queftion the perfcverance of their faith, their com.forti 
 hope,'peaee : Doubtythatthefe decay fo faft, as they fhall hardly 
 .recover them,and fe:tre that Gods mcafUres of health growth/et^ 
 kdnefle,and fruitfulnefTe is too good for them.But alas 'where are *-• 
 
 thcfenow a-dayes ? Hath hot theltreameof this age carried the'fn 
 •into another extreamc.raiher of fbfmall prefnmption cn: fecdritie ? 
 what fhal then this Sacrament do,if there be fo few whom it con^ 
 eerncs -■ Shall it retarne.in vaine to him that fcnt it ? No, k belongs -^ 
 to thofc few(fbr all arenotalike)vvhon:l'thc Lord lovetli,and wiil/ 
 feale to the day oi the full afliiranceaAoisdemption, Tii^Spirit oS' 
 
rfe 2. 
 
 Admonition 
 
 upon two 
 
 ocoundst 
 o 
 
 I. 
 
 lohn8.56. 
 
 2. 
 
 Grounds. 
 
 ^M. 
 
 loTin 10 $.' 
 lohn 1 5,4 < 
 
 1 7 6 9fthe SdcramefftaSacfs of the Communicants^ Part, t ♦ 
 
 lealing Q-iall not be quite ftreigbtned for all the finne of others. 
 
 Therefore thirdly,let it be admonition to all fuchjthat they flight 
 not this end of the Sacrament, fo that it iKould not efteclthat end 
 which it ferves for. To which purpofe remember thefe two items. 
 Firft, that this holy feale annexed to the legacies of Chrifts lall: 
 Will and Teftamentjdoth beare date from the firft Inftitution.:and 
 was purpofely then ordained by Chrift, kecaufe he knew the next 
 day following,it was to be in his full vertne immediately upon the 
 Telhtors death, as we reade Hi?^. 9.16, Ifthenthofe re/oyced in 
 this fealing day, a farre off ere it came, and faw it as Abraham and 
 others by faith : then what excufc {halt thou pretend , who fceft 
 not this power and end of the Sacrament, being after the death of 
 the Lord lefus, & being offered under the Signes of his death,thou 
 mightcft not doubt of the ef^ed of it. Secondly, the Supper hath 
 the preeminence in this kinde^not only above other Ordinances of 
 groth;but even the word it fcif: wherin,although there be a powei 
 alfo of Sealing. yet not undefftjch Evidences of the Lord lefus crud 
 cified ; nor under fo great an authority and commifllon to Seaic, 
 
 Laftly, therefore let the I-ords end in the Sacrament be thine : e- 
 vcn every poore foules po!rt!ot}»> which grones in fpirit for further 
 perfwafic^cK^her growth at)ciiacreafe in pardon » holincfVc , and 
 glory. Put not off any m.eafures, or the Scales thereof,which the 
 Lord offers thee .* Let there be no effec^l of any Ordinance, which 
 thou jfhouldeft count ftrange to thee,or walke in the want ef^with 
 any peace. Who knowes what encreafcs God hath provided for 
 thee? But howfoever that bee, difmay not thy felfe, at if it were 
 the portion of fuch or fuch ; and none of thine : If God will Atny 
 thee it, it is to humble thee ( he can bring thee to heaven through a 
 Icffc open doore) but let not thy floth and bafe heart as Ahci^^ de- 
 prive thee, either of the bounty of his promife or fignes; leaft 
 others enjoy it, and thou be flript even of that thou feemeft to 
 have. Go rather and fumme up thofe fweete promifes of God, for 
 thy growth. Behold them, Joh. 10. 9. Joh. \ ^. 4.. Reade alfo thole 
 texts before,.?/'^^. ? . 1 6, 1 7. and 4 . i y, 1 6. O/. 1 . 1 1. and fuch like, 
 to fet thy teeth an edge. Spred thefe promife. before the Lord, 
 beggehis Spirit to feale them,Vrge i /<3^.5 .24.and 4. \ 3 .upon the 
 lord : And as a poore woman would cry to the Lord Keeper for 
 his Scale, fo thou to this great Keeper of the Scale, to bring it out 
 to thee ; Doe not give him the lie,make him not a lier in his chicfe 
 workc.wherein his honour moll flandeth,and in due time hce will 
 hearethee. 
 
 Ths eml of th Firfl Tart, 
 
THE SECOND 
 
 PART OF'THE 
 
 TREATISE OF THE 
 
 SACRAMENT. 
 Wherein the Do6trinc of our due 
 
 Preparation to the receiving of the Supper of 
 theLord, is handled 5 together wiih our due be, 
 haviour in and after the fame, ' 
 
 An Appendix ftiewing, Firft, howa Chriilian 
 
 may finde his preparation to the Supper Cweet and 
 cafie : Secondly, the caufcs why the Sacrament is fo tin 
 worthily, or ftuitlefly received by the worfer or better ' 
 fort, with the Remedies. 
 
 Sy D.R. B. «/DivIn. MMpr of the Cofod. 
 I Cor, 11.28. 
 
 London, 
 
 Printed by rW c..«, for lohn BdUmie, dwelling at the 
 three Golden Lyons in Come-hill, kSj j. 
 
To the Chriftian Reader. 
 
 Ood Reader ) I could not but advertife thee of foin6 
 cOittions inthemsthodandmanncrof'thy reading 
 ' ofthefe Treatijes: and here IvpoHldframe myjfeech 
 to two forts -^ the one weaker and more ignorant - the 
 otlj^r fuch ^as yvouldthinke themfelves morejudici" 
 om. To th{ former I fay this : Firfi, that where" 
 asweake ones, lighting upon a booke of this nature^ 
 cloven in iyvo and divided '^ are ready, to enquire 
 "whether part is more necejfary, and as they fancy y 
 fo to take ivhat they lif^and leave vehat they fleafe^ 
 falling vpon that part which they thinke neerelieft joyned with praUife, paf~> 
 fing by the other as lejfe needfulL Therefore I advife all fuch to ufe a better 
 order in tJjeir reading, and^as lofephs fervants did in the fearch of the fad^s , ) 
 to begin with the eldefl and firfi, and to end with the lafl j and to reade in order , 
 from the beginning of the former V art, to the end of the latter : by which meanes: 
 it fhall cometopa^e ^ that underflanding their grounds diflinHiy and wife ^ 
 ly, theyfijall proceede topraHife with far greater lig-ht and favour, than other^ 
 "ivifbthey fijould doe by their confufed reading. I obferve alfo another folly in> 
 ^eake ones : That when the occafion of the Sacrament is offered^ they commonly 
 catch upfome booke of that Argument, and while the pang lafeth, Jpa^d their 
 devotion upon it, till they be weary ; but no whit bend themfelves to reade thofe 
 things whichchiefly concerne themi and although they fijould light upon fome 
 fuch pointy yet the difcourfebeingcoherent, an^they very unfetled. can fcarfe 
 reade over hJfe one point -.Therefore my counfe II to fuch is,To turnc thtir f^ddett 
 .fangs Into an ordinary habit ; that is, to devote themfelves to a d-ligent readimr 
 and coherent perufalofthe things, as they are handled,without fiiahtnes and need- 
 les htterruptionywhereby theyfhall both meete with fuch things as do mo fi concern, 
 their efiate, andjhall be able (" by taking note thereof) to turne to thr/i at their 
 tie ede, and not to be tofeeke ofthem,nor wander in their reading at un- crtainties- 
 "which willcaufe their reading to befweete,when they fee Ic gaine to cnfue therby. 
 The ktter_ caution to the more judiciom is this. That whereas fome of them af- 
 ~ • iV a " feUin* 
 
To the Reader. 
 
 fcUtng to be thought foy when they meete with a hoks of this nature, fartty con^ 
 raining contem^Utiort, fnrtly pratHfe : Thefe ( I fay ) are i» another extreame, 
 and thinking the later to he tinder their curious Braines, doe quite paffc it over, 
 iindifthey thinke to get fome new point, of deeper nature than ordinary, or fame 
 difiin^irn formerly Hr.knowne to them-, out of the contemplative difcourfc j tlat 
 they will fafien upon and fiuily, hard \ labouring indeedc rather to pride thcm- 
 f elves with ofientatlon of fome novehies or depths, than to edifie thcmf elves with 
 any praUicall andfavory truths, as they are in lefu^s. To thefe I fay th^ : That 
 although I have beene willing to handle the Theory of this point of a Sacrament, 
 (both becaufe it is little looked after, andalfdfor/atisfathon of fober defres of 
 knowledge • J yet my chi-tfe fcope was, rather to draw men to love and embrace 
 the Sacraments , for their true gainc and(pirituall'Commodity, than to humour 
 ^ny frothy braine in meere dtfcourfe, to pujfe men upwithalL In a word, if the 
 "^^11 minded Reader Jhall purchafe anything towards more found undtrjlanding, 
 by thefe my Collemsns^ I JJjallbegUdi but much more glad^ if I Jhould fndcy 
 that this knowledge of theirs , did drop as dew, and foaks into their hearts anddf- 
 jeclionSy tofcafon them with a piom and confcionab le regard of the Sacraments, a 
 more due reverence in preparing themfelves to the Table of the Lord, and a more 
 carefullfptrvey of themfelves after their receiving, that fo their whole courfe 
 might be much better, and their former errors reWifedandrefomtcd. 
 
 Now 06 touching the fcope of this latter Part '^ underfland, thatlooke what in 
 Tfiy former preface and Treat if ey I have endeavored, for openintr the DoElrine ^ 
 that I deftre to doe in this V art, for the fiirrinq up ofpraBife in men, in auepre- 
 paringthemfclves , and meete receiving of the Supper. And fee in (t it is fo holy , 
 Jolemne, andhaKArdous aworke , it imports us to laok^well to our [elves in our 
 fartaklng thereof. Sacraments (,my brethren) are no morrall atls, fuch asthe 
 managing of our earthly a^ire s ,buyings , fellings , companies , recreations ancfcai- 
 iings are (which yet are holily to be performed ) but holy things in their nature, 
 eminently jpirituall and reliaiopu in themfelves. They containe Chrifl Itfm for 
 the foaling up of birth and prof peritj ofthefoule. As the qrace is exceeding ffiri^ 
 tuall, which fhcy exhibit to beleevers : fo is thecurfe as pocnall, which they threat 
 ten to the dbufers. In no one thing doe we either more abundantly advantage-^ >u>r 
 -.tn any one more endamage our fives, as we qoe to work^. Splrituall ordinances 
 are Bothffiritually violated, andjpirituallypuniJhed.Hoping that this fiort item, 
 through mercy pjall prevaile as much as a longer with the w^e^ and craving grace^ 
 from heaven uporna both, I bid thee farewell^ 
 
 THE 
 
THE SECOND 
 
 PART OF THE 
 
 TREATISE OF THE 
 
 SJC%AMEKTS. 
 
 Chap. I. 
 Concerning Sacramenu/l TrialL ingenerall : the D efirlptioK of it ^ 
 • and the duty it felfe propounded^ reafoned and urged. 
 
 \ ^ "^^ 1/' JAvinP- treated hitherto of the Dodlrine of 
 
 m Kl?^ tw* ^^^ Sacraments (wherein thcufeof Bap-^"*""^^* 
 
 ^ RiWi ^m ^^^^^ ^^^ urged ) it now remaineth that 
 
 ^1 tv> tVI I^ we come to the exercifc of the Supper of 
 
 the Lord ; Whereunto this fecond Treatifc 
 
 fhall ferve(if God will) & vvherein(fomc- 
 
 what more largely ) the Doctrine of our 
 
 Preparation to this Sacrament (hall be pro- 
 
 pq»nded ■• The rather feeing it was the chiefe fcope of the Bookc 
 it felfe ; and which occafioned at firft, the forgier Difcourfe. That 
 fo the religious Reader might in one view both underftand what a 
 Sacrament is, and how to be received. Concerning which, I pur- 
 pofe to defcribc what this preparation is ; and then in fpeciallto 
 difccnd to the branches whereof?-, confifts, with the ufe and appli- 
 cation thereof: and fo with fo.T:c diredions and caveats at the Dcfcription 
 end, to conclude the Treatife. ofSacramcn- 
 
 Sacramcntall Preparation and triall Js 2. duty required by God,at ^^^ prcparati- 
 
 N -; thC°* 
 
 A 
 
'7^ ^fSdcrmenf/ill triall^ Parf.27 
 
 the hands of all and every that defire to receive worthily • by the 
 due exercife whereof a man may difcerne whether or no he be qua- 
 lified to receive ; and accordingly either to proceede to Communi- 
 cate with comfort orelfedefift for the prefent,till better prepared, 
 I will briefely touch upon the feverals of this defcription, which 
 Six branches, are thefe fix. Firfl:, what difference there is betweene Preparation 
 andTriall Secondly, that Triall is a divine command, ihirdly, 
 the perfons who are to try.Fourthly^what the due exercife of try- 
 ing IS. Fiftly, the different forts of rehgious fearch, and how this 
 Sacramentall fearch differs from them. Sixtly and laflly, the end 
 and fcope hereof. Thefecond, and fourth of thefe I refcrve to the 
 laft place, as mofteffentiall to the duty. Touching the reft in their 
 order I (hall firft fpeake a little of them, and io of the two other. * 
 In wlut re- And firft,let none cavill at my differencing Preparation from T.ri- 
 S'f a^nd td 'il ' r* I ^^l^wwell that they agree in one, and that the former word 
 Sr "^^^^^^y ^? ^^^^' ^^^ ^^^ ^^''^^^ ^'"^^^^ °^ ^ Communicant. My mea- 
 
 - -' ning by it is, to Ihe w what a man who would try himlelfe ariahr 
 
 IS to doe, ere hee fet himfelfe about the Worke. That is, to bring 
 himfelfe within fome fuch compare as may fit him the better to 
 Preparation clofe with a triall of himfelfe. Not onely to fequefter himfelfe 
 IS more gene, from Other bufinefle and objeasofthe world and his callin5,that 
 ^3 - he may doe but one thing at once - but alfo to call in, and to calme 
 
 his thoughts and afltedions, fo that he may be himfelfe,and ^afber 
 up his loofe garments, and gird the loynes of his foule to doe this 
 maine worke well ; that is, with a clofe,reverend,and intent pur- 
 pofe of heart. Solomon hath a (w^ttfyttzchjoramansdejirehemll 
 Frov.iS.i. fep^^atc himfelfe • that is. lay afide for the time, all other bufinefle 
 and thoughts of leffe confequence, tliat he may do the maine thine 
 M be defired, in a more due manner. And when the Merchant had 
 found the Pearle,he is faid to withdraw himfelfe • that is,to goe a- 
 Mar. 13.44."^ ^-F^ ^^^? to weigh well the worth of that he had found. And in the 
 • ftory o?Rchohoam,t\iz holy GhoR ufes this phrafe of preparing the 
 heart to lecke God j noting that to feeke God either in the woflle 
 ^[^onwtx{\onfix in any fervice & ordinance,requires a feparation 
 of the foule from the ufuall affaires of the world,which diftrad the 
 imnd from weightier obje6fs. As i'.//:.;^.;^ fpeakes of the foole fo 
 Jt may bee faid of moft men, ( who yet thinke themfelves wife) 
 Their eyes arc in every corner of the world ^ that is, fo bufied and hur- 
 ried about a thoufandv.igaries and fancies abroad , that they are 
 no where lefie, than where they ihouldchiefely be; in themedi- 
 
 tatien 
 
C H A p . i^ The ncceptte^ re^fons^ and ufes of it* [79 
 
 tation of heavenly things '-, Hence that complaint of mo(l,that rnc* 
 ditation is fo difficult to them;others.their memories are fo fickle, 
 becaufe they divide and cut themfelves (as Martha) into many Lufcc lo.ult 
 peeces, who (hould rather unite themfelves clofely into one ; and 
 becaufe they have ftufc and fraught their mindes and hearts with 
 fo manifold thoughts, and have fo many irons \\\ fire at once ; that 
 one hurts another ; as in the crowding of a multitude at a fmall 
 wicket, (at which one by one might enter eafily j wee fee its long 
 6re any one can well get through. 
 
 A pdintofiingular ufe, condemning firfl: that brutilh prophane- Vfcoflcr 
 m fle of many, who(to bewray what hearts they havc)caji hardly ^ R<^i"oo{i« 
 bite in their common talkc and thoughts of bafe carnall things , 
 when they are to kneclc downe to prayer in their families, but 
 mixe one fo with another, till they breede irkefomenes in others, 
 and a pollution of holy things to themfelves. Pei haps all are not fo 
 grofle, as once one was in his faying Grace before meate , who 
 brake off ufualy in the midft , to bid his fervants to fet his difties 
 aright ; but furely the finne of mofl: men is greate in this kinde : 
 Except God will take them as he findes them deepe in their bufi- 
 neffe , and over head and eares in other matters, bee muft pardon 
 them for Triall at the Sacramentifor indeede they have ufecf them- 
 felves to fuch a courfe , that either they muft defile ©ods worfhip 
 with their owne vanities, pleafures, profits, either they muft fervc 
 God and Mammon at once, or not at all : they never knew whac 
 an empty heart mcant,unloaden of her ufuall thoughts and affedi- 
 ons, prepared for God,ferious and withdrawne from it fclfe; they 
 count it impoflible to attaineto it. To whom I fay,as good never a 
 whit, as never the better. 
 
 Secondly, this inftruds us about the nature of Gods worfhip. • ts Vfe 2I ' 
 a fepa^ation of the whole man for God ; and that not in publike InfiruUm] 
 only,(where our {hops and trades and aftaires muft be caft our) but 
 infecretalfo.Tohavefome few wandring thoughts after God,to 
 caft in a word by the way, of religion ;to hcare a chapter read in the 
 clufterof houfhold bufinefle,is no worfliip ; for that requires a fe- 
 paration. There is more required alfo ; but without this, nothing 
 can be done. The hand which will compaffe Gods Altar muft bee 
 clcane alfo : But firft it muft be empty : if it be filled with nut(hels 
 and tra{h,it can hold nothing elfe. If we cannot fo much as heare a 
 ferious ftory, or indiit^ a letter without privacy ; if we can doe no 
 dioiie worke weHjCxcept we be folitary apd ferious; do we think / 
 
 Si •■•""" ft 
 
i8o Of Sacramentalltmll, Part,^. 
 
 iteafie to worfliip God in a Fairc, a Market, an Alcboufe, a Bar- 
 gaine, while we be working, or playing, or prating.or dreaming .'' 
 No,all our coiirage,aU our Ihcngth is too little; a broken, humble, 
 beleeving heart is little enough Tor it: Therefore at leafl: an empty, 
 a fwept, and voyded heart is neceflary. 
 Thirdly, it muft admonifli us of a duty meetc for us, if wee will 
 ^ ?• be fit for Sacramentall Triall ; we muft ere we fet to it,abhor that 
 Admownon. giddinefTe, UghtneiVe , and fraughtnefleof ourlbules, (which the 
 mod thinke is no fmnc) as our bane, and the deftroyer of Prepara- 
 tion for the Sacrament. We mufl: know, that as the gold weights 
 will not trie gold till they (land ftill ; fo neither can the foule trie 
 her felfe till fhe be well ftaied and poyfed. ^^ hen we will powrc 
 any precious liquor into a velTell of glafle (efpecially if it have a 
 narrow necke ) we will fet it in a fteddy poflure, for feare of fpil- 
 ling. No man can fee any thing in roared waters. As the Lord le- 
 llis fpeakes of agreeing with cur adverfary,that we mufl: lay down 
 our facrifice by the Altar the whilft, and doe that chiefely ; and as 
 • I Pcierz^i ^^^^^ ^^^^ tho^Q who will covet the milke of the word,, that they 
 purge cut of their ftomacke al fuperfluity,fo efpecially do it in this 
 triall at the Sacrament. Its manifefl by mens cavils againft this du» 
 tie,Cviz. that they have callings to attend, and bufines to looke af- 
 ter, and they cannot prepare themfelves) that, I fay, they account 
 it as a veniall offence to be thus c/oyed with other cares .• but if it 
 defile and deftroy triall of thy felfc,ho\v can it be fmall.? Thou wiltr 
 fay j thy thoughts and afi'ec^ions are neither murthcrous,uncleane, 
 opprefling, defrauding, lying, revenging, profane, intemperate : 
 What then ? Is there no other difeafe mortall, fave the plague? Let- 
 it therefore be as odious unto thee, to carry a hght, a gadding, un- 
 iavory heart about thee, fo full of other babies, that Gods liquor 
 mufl neei's run over : 1 fay, to be out of frame alway to entertainc 
 the beft things, let it be unto thee as odious as very profancnefle it 
 lelfe. And before thou venter upon triall , clenfe thy felfe of this 
 fiilfome glut:& do notenterline or writeGods letters upon a blot* 
 tedjbut cleane paper,cven as thou wouldefl wipe thy Table-bookj, , 
 ere thou writeft the Sermon. And whatfocver vanity hath preffed 
 thy heart, or dares prefume to come befor God ; ferve it with the. 
 fame fa wee that Jineris faid to ferve ^fah 7, that wild Roe who 
 (when he perceived to perke fawcily in his prcfence,and dare him 
 aSam.i.i^. to his face) he watch'd him fo clofely, thathe fmotc him with the 
 hinder end of his Speare,^nd laid liim on the catthXet thy care bc^. 
 
C n A v\ 1 .' 7heme(fitk^yCdfons^aHdufcs of it. i% i 
 io to fmice thy ^idf^y beart,tbat it may no more annoy thee, or in- 
 terrupt tliy fpirir, being well occupied. 
 
 I aftly, wben thou commeft to this tryalljininmonthy Iclfe, and Jfe 4, 
 all the ont-\vorkes,and ranging thouc^hts of thy ibulejall thy pow- ExhortA-^ 
 ers and members, to come in,to foriake other obie(5ls for the time; tmu 
 and clofe feriouOy and iadly with the Lordjn this worke of Sacra- 
 mental! triall. As thou wouldeft faine have thy heart clofe at thy 
 triall For the Sacrament ; nay at thy great triall ofdeathXo keepe it 
 cleane,empty,unfhared,in thy whole courfe. Remember when thy 
 heart would lafh out,there is a Sacrament,and a triall hefbre itx If 
 my thoughts then be paft call, I fhall have an ill worke of^it, or clfc 
 rufl-i to the Sacrament with a forfeit upon it Surely looke how thy 
 heart is watcht unto in thy courfe, fo fTialt thou findeit,at a fpeci- 
 all feafon ; and fo thou iliak blefle God for the Sacramentjand fay, 
 Elfe Lord I fhould have ftrayed endleflcly ^but this Ordinance hath 
 kept me at a bay from wandering,not onely from thy Commande- 
 ments, but even from a fober and ferious attending to it felfe, in 
 lawfuU liberties. So much for the firft. 
 Touching the fecond pointjViz.T he perfons whom this triall con- 
 cernes : it hath two branches. "FirO, how many. Secondly, Whope^fo,,,, 
 muft try ? For the former, it may foone be anfvvered; All rauft trie i.Howmanjf? 
 and examine, againfl the Sacrament. The charge isgenerall, ad- 
 mitting no exception. As it was to the I ewes for the Pafleovetjthat Bxod. i z. • 
 all who eat k, muft be liable to the rules of obferving it : fo muft it 
 be in the Supper,none can bee exempt from triall, who will have a None exempt 
 part in the Sacrament. Briefly (not to n:ay the Reader long) He that , 
 hath not a foule,to fave,to thrive,to profper in grace, or to be hap- 
 py, or to defire it : He that neither cares for the loflb of heavcn,<5^ 
 woe of helljhe that abhors the name of a child, & fo the allowance See Exo<ti ». 
 of his fathers houfe,& the portion of an heire;he that choofeth ra- 43 ■« 
 ther to be without among dogs & (wine, he that hath cut of]^*him- 
 felfe and is become an Heathen & Publicane,a fcorner & pafl grace, - 
 let him exempt himfelfe ; elfe the Lord exempts none at all.Pearles 
 indeed muft not be caft before fwine, elfe it is not the difference of . 
 any outward refpefl that can difcharge from this duty. All need the 
 benefit of it,all are in danger to in cur re the lofle by neglecting it;al 
 thcrfore are equally obliged to it The people cannot exempt them-- 
 felves under colour of inabilitic, or not being booke- learned ; they 
 muft not put it ofi'to the Minifter as more fiifficient for it. The Mi- 
 
 mftcr may not exempt himfelfe from it^as if he leffe needed it than r 
 
 thfic 
 
l2l^ dfSdcrmenuStrially Part.V; 
 
 the people : Schollers are not free, becaufe their calling is to ftndy, 
 or reade the Scriptiires/or they may be far from the triall of them- 
 felves : Such as have learned the Do(5lrine of the Sacrament found- 
 ly , muft not wajQi their hands of it, becaufe of their knowledge. 
 The wife m.ud not thinke her felfe to be tried in her husbands care- 
 full triall, as iflhee were but his fhadow, andhathhimtoanfwer 
 for her ; much leflTe the husband may quit himfelfe upon hers.The 
 rich muft not pleade liberty by his great bufines; nor the poore for 
 lack of leafure from his handy labour^not the aged.becaufe of their 
 infirmities growing upon them: not the more experienced^becauf^ 
 they have oft done it ^ nor the novice,;becaufc he is greene,& new 
 to begin : not the traveller,becaufe m a journey : not fervants, be- 
 caufe they are under the government of others ,• nor governours^ 
 becaufe they have authority over them : No, there is no time,a<JC| 
 perfon, who can prefcribe againft the Lord of heaven ; Prince and 
 people, learned and idiots, levve*. Barbarian, bond, free, great or 
 f mall, are all alike and under no difference with him ; But all of all 
 icxtSy conditions, eftates and relations, (if men,if Chriftians, if of 
 capable yeares and difcretion ) ftand bound to this Sacramentall 
 triall. Hee who will exempt himfelfe, let him bring forth his dif- 
 penfation ; Therefore let all covers of figleaves, drawne from the 
 variety and defence of outward refpe(5l,fill to the ground, as una* 
 ble to hold water, when G od {hall enquire who they are that dare 
 take out their names from this general! rule j Gods Lawcs are not 
 as cobwebs, onely to catch fmall ^{qs. 
 Bfanchi; - The fecond branch is. Who muft try ? To which I anfwer, Each 
 Who muft Qj;ie himfelfe ; for thefe are the cxprefTe words of the Apoftle, ivi 
 "y • which were reafon fufficicnt ; but befides, there is caufe for it. For 
 
 Each o e * ^^^ objed: of this inquifition and triall, are not errours and i^^ 
 
 himfelfe! norances Cproperly ) whereof the foule for lacke of knowledge can 
 Reafon I. ^^^^ ^^ notice j but either good or evill, whereof we are privy or 
 ■^ * guilty to our felves J and as for the reft, the Lord in mercy pardons 
 
 them to his owne fervanrs, who mourne for them, as thofe who 
 would gladly know them, and fo fhun all evilhand repent of their 
 ^ - - , omiflions and failings j therefore it is confcience which muft give 
 Ke^jon ii ^i^g anfwer,and make the inqu-ry. Secondly ,the triall which flowes 
 from the fence^the eye,or hearcfay ,or con jec^lures of men and their 
 aflions, is Mofl: uucertaincFor fomerime a good man out of igno- 
 rance of fome cafes , being , 'hiiie and open, may fceme to goe to 
 worke upon a worfe principlc,thaa indeed he doth,& to be worfe 
 
 thag 
 
Ck aV, u The jikeJfitjycafom'yAnd ufes oftf* 383 
 
 than he is. And againe,a fly hypocrite,wh.o can accommodate him- 
 felfeto tlie opinions of men, and occafions of things very cunning- 
 ly, may procure the conceit of a very honcft man ; but confcience 
 well informed vvill beare witnes without cofenage or error, what . _^ 
 a man is. Thirdly^ it is confcience which is the do-all in the foule: ^^'^on 3. 
 She is fet by the Lord to bee the efpiall of the narrowed palfagcs 
 of tht heart and life,(exccpt hood-winked and defiled,)rhe keepes 
 the cinque ports, the out-lets and in-lets of the heart and life, no- 
 thing pafles without her notice and verdidt ; that water which 
 nms by the mill of our courfe , utterly unknowne to others, is to . 
 her Well underfl:ood : And therefore from her muft proceede this 
 trial! ;ihe is this himfelfe,who mufl: examine,and who muft be ex- jieafonAl 
 amined. Laftly, all judgement and triall from others without, can 
 not attaine to this true triall of a man : and that for thefc refpecfls. 
 I.Becaufe that there is none that knowes or can know the fpirit of j Refpeft. ' 
 man,fave the Lord & it felfe by the Lords meanes.For then fliould i Cov.i. xi« 
 man become in Gods place :now that cannot be,for although fome 
 man may be in Gods (lead to another, yet that is only in light & di- 
 re(^ion,'not in fearch or triall. The things that areinthefoule,lie 
 hid under fo many lockes,& with fo many windings & conveian- 
 cts, that the foule it felfe caanot fearch them of it leU e,except the _ , . 
 Lord helpe her : much lefle can any other doe it. SecondIy,put cafe "^* '^' 
 that fome wife and difcerning Minifter ihould by his wifedome, -.. ^^ • 
 difcover fome what more than others ; yet,the intentions, extents, 
 meafures^and confequences of thofe evils are paft his inquiry ;how 
 deepely the foule is engaged in her guilt, with how high or low an 
 hand {he offenSed : againft what light ihe finned ; what penalties 
 fhe hath incurred, what offence to God or men, and what wound 
 to her felfe, (whether felt and repented or not) bath followe'djno j 
 
 man befides her felfe, can fearch out. 
 
 Thirdly, fay he could, yet it is not in him to worke upon confci- 3 Refpcftj 
 ence fo difcovered.The feeling of {in,guilt & ctirfe ; the true view 
 offinne to humble, melt and aff^iifl the foule, that it might appra- 
 hcnd pardoU) repent, and returne to God, is the aft of confcience 
 by the efficacie of the wordjreiiefting upon it felfe. Laftly, though 
 all thefe were, yet is it not in the power and authority of another 
 to enquire. Perhaps a fit man is not prefent,if he be,he may want a 
 callingthow ever,the iffue upon tnatt may be out of his power and 
 hand : for, either he is not to debarre from the Sacrament for fuch 
 linnes as are unconvinced , and open but oncly within the bofome 
 ©f the committer; or, if they bee fcandalous , yet its beyond his 
 
 ftrength 
 
184 OfSacrAmemdltrUll^ Part. 2, 
 
 ftrength to execute the cenfure of fufpention upon the party, bnc 
 notwithftanding he will ruih upon the Sacrament- Whereas araara 
 examining himtelfe aright,may and miift be fuch a law to himfclfc 
 upon due iiirvey taken. 
 The ule of the point \^ manifold ; but it will more fitly fall upan 
 Vfc ofit. the laft branch. Here onely I admonifli (iich as would try them- 
 Admonirion. fclves well,to beware leaft they reft themfelves upon either the la- 
 bours or opinions of others.Hoiv ordinary an abufe is it of the pub- 
 like and private diredions that are given to the people for triall 
 that men thinke themfelves difcharged from felfe triall ? Hovv 
 great pitty is it,that faire weather fhould doe fuch hurt ? And that 
 men fliould hang other mens triall of them , as a Cover of darke- 
 ne» before their eye,that thejr might not come within themfelves.^ 
 Some through unwillingnefle, eafe, or a falfe heart, ftoppe their 
 men trTno^ "^^^^^^^ ^ith this, that having had fuch excellent helpes,they can- 
 ^ * not chufe but be well tried. Howbeitthemfelvescangivenorea- 
 fon why f And others when they have offered themfelves to be tri- 
 ed, with fome fence of their neede; yeteither by having more 
 knowledge of the Sacrament than was expeded j or expreITin«T 
 fome good affciflions of defire and forrow For the prefent, or bel 
 tSatn 16 7 caufe they have agifttomakcthebcftfhew, and to concealethe 
 - • ' ' worft : I fay, fome way or other, bleare the eye of their Minifter 
 or Parents : fo that they thinking the Annointed of the Lord to 
 ftand before them,occafion them to adventure boldly upon the Sa- 
 crament as if beyond exception. Alas poore foule ! 'Doft thou not 
 know that the triall refts in thy fclfe ? If thou be neither truly bro- 
 ken, beleeving or penitent, can other mens erroneous Charity re- 
 leeve thee .? It may poITibly be a areat finne in another to thinke 
 Mat x5. 2« ^^^ ^"^'^ ^^^ ^^ Sacrament(knowing no othcr)orto exclude thee: 
 when as yet it is a fearefull, bold, and uncharitable rafhnes a^ainft 
 thy felfe ( who knoweft thy felfe ) to dare and prefurae thereto. 
 What fhal it profit to winn^' a world ofgood opinion from other.^ 
 and lofe thy ownc foule ? or to re/oyce m other mens errors,to dc- 
 Mit.i6.zi.. ccive thy felfe ^ What did it boote lud^u to efcapc the judgement 
 bcc z Chron. of a[[ ^jg feUowes in comming to the Paffeover.?>Letthat patternc 
 ^ '* ' difcourage all felfe conceited and fubtill hypocrites. 
 
 OhjeHion. What then?may fome fay,is the helpeful triall of others needles.^ 
 It the triall of No, but of ufe. As we fee the Levkes to fanc5lifie their brethren 
 others neede. Onely there is difference betweene the triall of others and our 
 ?"'^ owne: The triall of others, ferves as the materials towards a buil- 
 
 ding. 
 
Chap. t*. The mcptie^ reafins^ and ufes cfit, 18 6 
 ding: ourownetryallis, as the building of the workeman him- ^^fi^'^''^* 
 fclfc. VV hen all the Timber, Brickes, and Lime is ready laid : the ^^* 
 workeman muftfiniih the fr-ame. The Saw or Axe maybelayd 
 upon the ftone,or upon the timber : but except the lively hand of a 
 man doe a(5l thofc tooles duly, there will be no fawing of them in 
 two. So is it here : The Minifter or govcrnour muft give light and 
 diredion how to try, wherein it ftands , and how the falie heart 
 fliould be handled ; he may teach,upon what termes fearch is to be 
 made, and what not : he may remove falfe (cruples,errors & lets? 
 But the verdia of triall muft be thy own in fecret when all is done. 
 As at the Aflyfcs, there be two Juries, the one of Inqueft : the o- 
 ther of life and death.- There is a fingularufe of the former, and 
 yet that meddles not with the finall lentence. Onely it makes an 
 cafie way for the finall, and remooves rubs, and gives light, what 
 bills are to be enquired upon : and fo the other confults and gives 
 verdid of life or death, guilty or unguilty. So here let the uk bee, 
 to admonifh all cavillers and prophane perfons, who would take 
 advantage of the rule, to try themfeives : and ail to exclude the 
 hclpe of others, whom they would ftiunne, leaft their finne and 
 profanenefle fhould be perceived. T here are none who fo decline 
 the helpe of others, but thofe who abhorre to try themfeives, and 
 fo at once would rid their hands of all. But oh wofull wretch I 
 Wilt thou neither try thy felfe, nor take advice of others ? If thou 
 wert under arreft for debt, and fome of thy friends would become 
 furety for thee,wouldeft thou chufe wilfully to goe and rot in pri- 
 fon, rather than to be beholding for their love ? 7 hen may it bee 
 faycf. Thou art worthy to peri/b. Even fo I fay to thee , If thou 
 wilt not try thy felfe, nor be tried, let him that is filthy, bee filthy Rcvd.z 2.1 1, 
 ftill. Thus much for the fecond point. 
 
 . The third branch followeth, which concernes the difference of ?• General!, 
 this triall from others ; andthat from thefe words ; ( Whereby a ^^^ *^'^' 
 man may difcernc himfelfe to be qualified to receive. ) I will cff- '^"^^ 
 grelTe as little as may be ; but my aimc is , to difpatch fomewhat 
 in this point, which may give light to that which followeth, and 
 to (hew what may helpe to the better tryall of a Communicant 
 when he comes to the Sacrament, alio how a Chriftian may with- 
 out coufufion apply himfelfe to each fervice of God, in the due 
 manner and kinde feverally. Firft, this triall and preparation dif- 
 fers from the triall wee fhould premife to other Ordinances, as Differ 
 liearing the .Word, reading, praying, fafting, family duties, &c. 
 
 All 
 
iBi$ 
 
 Double pre- 
 fenceinSa- 
 
 Of S'icramenfdHtrUU^ Part.f^ 
 
 All which require a preparing of the foule to feeke the Lord : yea 
 i Pfom other jn thefe refpeds they differ •. Firft, in that all other ( for the moft 
 0£dm,inces. ^.n akhou'jh they doe require an eftate in grace , ere they can 
 pleafe God;'' yet fo farre as they doe conferre towards the con- 
 verfionoffuchanone as yet wanteth grace, and muft therefore 
 be ufed upon paine of rebellion againft God t therefore they doc 
 not abfolutely require that ft ri^: tryall which the Sacraments doe 
 True it is, thofe who heare,pray, faft, conferre, being deftitute of 
 faith, finnein the manner of doing : yetfmce the Lord hatn aifo 
 ordavnedthem to be inftruments of begetting faith it feifc : there- 
 fore Its alfo a fmne to negled them, although a man be unqualified 
 to ufe them holily . But the Sacrament is of another nature, being 
 no ordinance appointed for the breeding of grace, but of nourilh- 
 in- it onely ; fo that he who dares to come to the Sacrament being 
 vet out of covenant, profaneth it both m matter and iorme. 
 Therefore the clofer tryall is required unto it , above oth«-s. ;Ai 
 ^airie, in the Sacrament, the Lord is not fpiritually and virtualli^ 
 m-efent, but even vifibly and fenfibly appearesto his people in 
 the fienes of the fubftance, matter and forme of his covenantjboth 
 ourrlconciliation, and fanaification. • A goodfubjeaoughtto. 
 orefenthimfelfe attach Court and meeting of luftices, Sbflion^, 
 and Alfy fes, with du^ regard and reverence, ' as one that dares poC 
 breake the peace, nor beabadfubjed Howbeit if the King doe 
 fend for him pcrfonally in his owne fight, to tender and reniie his 
 ■Oath of Allegiance, it behooves him to put on a more awfiill and 
 reverend loyalty than before. So here, every ordinance is facred, 
 and hath the Lord prefent in it ; But the Sacrament exhibits him ik 
 a morerealLneere, and familiar manner, even as if the Lord lefus 
 came corporally in prefence, to eate and drinke with us, and to 
 prefent us with his owne fiejli and bloud to feaft us ; Therefore la 
 Sieappoach thereto, ourtviall muft bee more cautelous and fb- 
 
 A'^aine, the tryall before the Sacrament differs from other foftS 
 of Religious tryall. There is a Legall tryall belonging to the Cin- 
 resenerat-e,by which the foule laying it felfe in the ballances of the 
 Law of God. feeles her felfe weighed downe by finne to hell and 
 ^leftruaion. ^Tl.eve is atriall of the Gofpel, whereby a loaden 
 ■foule, finding that the Lord offers her eafe and pardon m Chrtft, 
 upon the due preparations to faith, and a^uall beleeving the pro- 
 life, doth try her fclfe about the wor|i€ of thcfe;, that fhec xmy^ 
 
 I. 
 
 fcoiniegall, 
 
C H A p ^ I»"l 7'^^ mce (fit j\r cafe ffjSy^nd ufes of if, 287 
 
 ■partake the benefit of Chrlft. There is a penitentiall tryall, by .^' . 
 which a beleever having fallen from. God and broken covenant, ^ ^""^""^*' 
 fearcheshimfelfc,and calls up his gorge, that he might by pardon 
 of his revolt, returne to God, and recover himfelfe to former 
 grace and comfort. There is alfoan ordinary and daily tryall of a ^^^.5* 
 Chriftianscourfe and walking with God: by which he watches ^gH^^g/yyijIj 
 to himfelfe, and to the rule,and living by faith, and obeying God, God. ° 
 viewing his pradice dayly, and keeping holy quarter with God,, 
 as occafion moves him : Thefe all differ, each from other, and all 
 from Sacramentall triall. Not that they are excluded from it (for 
 they are neceffary antecedents to it) but yet they faile in this fpe- 
 ciallrefpedof a Sacramentall tryall; which lookes at this, how 
 the foulc may be qualified to communicate. 
 
 So that in this tryall, as thefe former try alls are helpefuU, fo yet -p^j^ ^^.j , . 
 a-fiirther thing is lookt at.viz. I .How the foule hath carried it felfe further thing! 
 in refpe(5t of former Sacraments received ; how it hath lived and j^ 
 thriven in grace by them ; 2 . How it hath failed therein, and bro- 2 ' 
 Icen the covenant there rcnued in fpeciall. 3 . What repentance it - 
 feeles for that fpecialliinne , what faith it hath in the promife of 
 the Sacrament ; what fitnefle to joyne with the Church in com- 
 munion of the body hy love. What defire after former fruit and 
 growcthjby experience thereof .4 . This tryall at the Sacrament is a vj 
 Ipcciall Reviving, ftirring up and quickning of all thefe graces for 
 the ufe of the Sacrament, and thereby ( through mercy ) the foule 
 may goe and receive with the leffe feare, and more faith to fpeede 
 of her defire. 
 
 /jjThe fumme and fcopeof all is, thus much; I. To teach Gods rrr , -tj 
 people, how to make ufe of all the. former Tryalls for the helping ■' ^ 
 
 them forward to this. Then fecondly, to fhew howaChriftian 
 Chould accommodate himfelfe to every duty wifely and orderly, *•• 
 without errour and confufion, which is no fmall grace. | .To con^> ^ ' 
 fute the blindneffe of fuch as fee no diftin(5l: grace contein'd in this 
 tryall for the Sacrament, and therefore thinke that if they can bee 
 devont, catch up a booke andreade,put on a demure habit, and vi-- 
 olently keepe off themfelves from ufuall riots and prophaneneffe 
 of life, or fimper with a few good words ( that they carry good^ 
 hearts to God, meaning no man any hurt ) they thinke this to bee- 
 that which will pafTe for their triall at the Sacrament. Tc 
 whom I fey. Without knowledge the heart is naught. If they ^^°''^r^ 
 ^holmvf gratoed the 4, Try alls abovefayd; yet muft. not con- 
 
 ^^ 
 
i8S • of Sacramcntall trial! ^ Part 2,' 
 
 ^isuiid them with this, but revive this triall at and for the Sacra- 
 ment ; what (hill bee faid to fuch blind and ignorant tryers as 
 tliefc without rule or reafon ? La(lly,it (hould informe every good 
 communcant in the nature of this trae tryall not to defift and give 
 it over, by wearineffe, Goth, or difficulty, till in Come meafure hec" 
 finde how hee u q'lalificd for the Sacrament, feeing till then hee 
 doth but miftake the whole fcope of the Ordinance, and mocke his 
 owne foule. ^ r 1 • • n 
 
 G nenll The fourth branch of the dclcription, is, The iflue ot this triall, 
 Vhelffucofit viz. That accordingly a man may either proceede to the Sacra- 
 ment, or defitV for the prefent. And this the nature it felfe of tryall 
 requires, and otherwife it were needle fle to trie except it were 
 for the ilTue. W hich is plaine by the end which the Lord hath in . 
 r),ut IX ^ tryallsofanotherkind. Why is the Lord faid to try his people 
 ' with falfe teachers, and lying Prophets f Is it not to knoW whe- 
 
 ther we will cleave to the truth, or beleeve lies ? Is it not that the 
 faith of the elcfl might be difcerned from the rottenneffc of hypo- 
 crites ? Why doth the Lord try us with ftreights and croflcs? Doth 
 luJgcs 7.4. i-ie n3t intend to try whether wc will be content with our portion, 
 ormurmure and ufe indirea (hifts ? So the Lord tryed Ge(kons 
 fouldiers who were meete for warre, who not. Men alfo in their 
 tryalls fas at Aflyfcs) what intend they, fave cither to acquite, or 
 condemne ? My fcope is to ftiew, that Sacramentall tryall hath al- 
 fo her ifllie, either to encourage a man to receive with comfort, or 
 to defift for the time , till better provided , with caution and wa- 
 
 rinefle. , -n- 
 
 j^r ^ Which point Is of great ufe. i . To inftrufl all Chriftian examua 
 
 p!(h.un',nn nants, intreirtrialltobecarefullofthemfelves, and not to fuffer 
 UjtrHcnon, ^^^^(-^^^^3 J.Q ^ge deceived by error or felfe-love •• V or why ? The 
 iflue is great, either the comfort of well receiving, and danger of 
 lofing a great bleflin^ if we come not : Orel !e the perill of mcur- 
 ring of a great mifchiefc and judgement, if -'^ y prelume to come. 
 We fay, the end of a thing is laft in executior., but firft in intenti- 
 on. If this were fo in the ptirpofe of fuch as try thcmfelves ; how 
 wifely, j'ealoufly, and religioufly would thev goe to worke ? It 
 they knew and confideKd, that the fcope of tryall, is either to 
 come or to forbeare ; and that our defiftmg it felfe ( if it bee ordi- 
 nary) is a mocking of God, what colour foever we pretend ; how 
 clofe and wife would it make them in going betweene both ex- 
 tremities, cither ofruihing to the Sacrament without triall, or dc- 
 * - lifting 
 
C H A p . I ^ The neceptie, reafen^ and ufes of it, 1 8p 
 
 fifting upon unfufficient triall ? How would k caufe them both to 
 tremble at contempt and refufall : and yet alfo at negled of due 
 tryall ere they come / which is indecde to make a vertue of a ne- 
 celTity. 
 
 Secondly, this condemnes tbeformalland fulfome pra<5li{eof ;^2^ 
 common Proteftants : who ( if they be piill'd out of the vile pro- Reproofc, 
 fanenerte of fuch as abhorre all tryall : ) doc prefently thinke that 
 (Sod is fo beholding to them for their trying themfelves, that lee 
 their tryall bee what it will, he owes them welcome to the Sacra- 
 ment for it. Alas poore wretch; Tryall is appointed for an iiTue, 
 not for a fafliion and formality^ to ftop the mouth of God and con- 
 fcicnce. That triall wich hath no ifllie, can have no due fubftance 
 of matter or manner in it > but rather is a confufed doing of feme- 
 what without rule, with opinion offomething in the deed it felfe, 
 to commend a man to God. No. As well the tryer of himfelfe may 
 fee caufe of not comming.as the not tryer ought not to come. Try- 
 all hath ftill a refped to the iflfue : and muft be ufed to avoyd finne 
 and punifhment, not to increafe both, 
 
 Laftly, let it be admonition to others, who upon tryall do fTnde Vfc -*; 
 themfelves unfit for the Sacrament. Of which fort there may bee Admonitioa, 
 two. Some fuch as (although Gods peoplcjyet having fallen into ^"nch i. 
 fome fuch fin as hath deepely defiled and hardened them, can not 
 finde either their faith fo lively, or their repentance fo fenfible, as 
 that they dare to come, in fuch a cafe I fay, (if upon advife with 
 other wifer than themfelves they finde it fo to require ) their duty 
 h to confider, that the Sacrament may prove fo farre from helping 
 them, that it might rather encreafe their guilt by boldnefTc.l here- 
 fore it {hall bee their wifcdome to confider , That the Lord hath 
 other Ordinances touf€,than the Sacrament. As that (eves to nou- 
 rifh the faithfull .• fo there be others that ferve to humble and caft 
 downetheloofeandprefumptuous. Let them therefore inqtiirc 
 after hem:as Counfell of the Minifter of God able to helpe them-- 
 Penitentiall fearch and tryall of themfelves about the occafion of 
 their fall : Fading and Prayer with confcrence,if they feele Sathaii 
 hath deepely bcwitcht them &c hardned them : Thefe Ordinances 
 are appointed to caft out finne ; if it be yet unfeene and unrepented 
 of: and to expell fuch Devils as neither the Sacrament, nor any o- Maikc 9,1^ 
 ther Ordinance can , efpecially the publique Miniftery being the 
 fetter of them on worke, and the firft convincer of the confcicncp. 
 Its a wife mans part to ufc every Ordinance for the good of it. 
 
 O Second- 
 
 ^ 
 
Xpo ofSacrAtncntdltrtdlj Part. 2"; 
 
 . Secondly., fuch as by tryall find tliemfelves out of tbe Govenanf 
 
 *"" * Q^Q oci in regard of any aduall faith in them, and h^Mts finde the 
 ■ guilt and taynt of much other corruption and evilhlet themfmiich' 
 more ) bleffe God for this ordinance ot tryall : and fo long defift 
 from the Sacrament, till the Lord hath fandtified the convidion of 
 their confcience, in feme meafure-to drive them out of themfelves' 
 unto a promife for reconciliation and peace. For the Blood oP 
 Chrift and his Body fervenot for thenouriflimentofany,in whom 
 they have not bin as the feed of Regeneration, both in pardon of 
 fmne, and change of heart, in which con verfionftandeth. There- 
 fore let them ply. this worke , of which in the tryall ofour eftate 
 Chap, 2. more is faid. But to rufn upon the Sacrament,. upon try- 
 all of this dangerous Gondition, is a double finne, an adding oF 
 drunkenneiVe to thirft;. as alfo an abufmg of the Sacramenf.cauling 
 it to feale up rather their guilt and curfe , than their pardon anB 
 peace, Remember Rill, the. Sacrament converts none,but ftrcng- 
 thens the converted. 
 
 Beware therefore (all fuch) left by finifter and unwife comifell- 
 of any, they, blanch themselves over, and thinke that becaufe they 
 fee all is not well, therefore the Sacrament muft bee their Phy fiti- 
 l9Hi^.^«. an. No, The word of Law and promife muft firft convince them 0? 
 (inne, and then of righteoufnefle •• whereof after they {hall finde 
 both the Sacrament tO/be a feale through faith *. Baptifme of their 
 Converfion, the Snpper of their Confirmation. Onely let this bee 
 added. That as they doc for the.prefent defift from the Sacrament, 
 fo, yet they muft ply this firft convidion and tryall of themfelves, 
 by.attendancc upon otlier ordinances,till tliey come to fee clearely 
 that the Sacrament belongs to them.. For if they give over the 
 worke by loofenefle and wearfnefle, before the fruit bee attained^ 
 they may feare that it had beene as good for them they had never 
 feeijje caufc by tryall to defift, as having fo done, to leave theic 
 worke unfinilht. Sacramentall triall ferves not to dafti men quite 
 outof conceite with the ordinance, but to convince them for a 
 time, that they may bee fo abafed for their cutting ofi-'themfelves 
 fromjt, that tliey may returne to it with more comfort, and ab* 
 hprrc themfelves in that condition of defifting from it.- And fo dO" 
 ing, their Abftinence (hall be for their good:and although the Mi- 
 jiifter cannot fufpend them,yet their owne fafpending themfelves 
 fhall proove more gainefull to their foules, than their bold adven- 
 ture,. , And fo much for thi« fourdi.branchc . 
 • •" - - -' -^ -■■ Th.& 
 
C H A p^ T, The neccptk] Yufons\ 'md ufes of if, ip r 
 
 The ?.and 6. now follow eth .' which (as I faid) 1 have kept to ^ General!.' 
 this lad: place, as depending upon one another, and mofl: eflentiall chat it is I>i- 
 to the Dofftrine. The 5. branch then is, that this triallis a charge vmc. 
 of God,not left arbitrary to us,but neceflary to the receiving wor- 
 thily .To which ere I coine,left any ftumble at this word( worthily) How a man 
 as if any could be worthy to receive: I anfwer its the phrafe of the J^^eccivc 
 Holy-Ghoft himfelfe in fundry places ; And looke in what fence v^orchily,- 
 the V'/ickeda-efaid to bee aun worthy, in the contrary thereto the 
 godly are called worthy, firft in refpeft of themfelves, fecondly, 
 of the Lord. Touching the former, fee ^^.13. 45. where P^/// 
 faith. Seeing you thinke y our fe lues unworthie of eterndl life, (^r. hc 
 meanes, that they thought thetidingsofitunworthy of them j 
 they thought thernfelvcs fo worthy and fo goodjthatthey thought 
 Gods offer unworthy ofthem,and fothey defpifed the Counfell of 
 God to fave them. So here, the profane and hypocrites,doe thinks 
 Sacramentall Chrift a meane thing, difcerne not what it is , or of 
 what worthineffe ; therefore they arc unworthy. But the faithfuU 
 receiver is worthy: Why ? In refped of that worthy and precious Matth ^us: 
 efteeme of the Sacrament, for which they account no preparation i Cor.u. i^l 
 fuflScient. Secondly^ in refped of God himfelfe. In which fence. 
 Rev, g . 4. the Holy Ghoft telles thofe few names in Sardls , that Revel. 3. 4« 
 they fliould be clothed in white, for they were worthy ; hce doth 
 not meane they were worthy to bee fo clothed j but being fo clo- 
 thed, they were worthy t that is, the Lord having cloathed them' 
 with the Robe of Chrifts righteoufne{re,(the linncn of the Saints) Revd.i^.?. 
 they were worthy ones in his account : So contrarily, the unrege- Revel. 3 .xy* 
 neratc are unworthy, becaufc they are naked ft ill, and care not to 
 bee coverecl with this garment : And why } They know not ( or 
 will not know) that they necde it. Now then, as the good recei- 
 ver is worthy, becaufe he is fo accounted in Chrift, and his prepa- 
 ration is accepted in him, and the want thereof is not imputed : fo 
 the bad is unworthy, becaufe his perfon is not accepted, and there- 
 fore whether he prepare himfelfe, or no, he is the fame ; for out of 1 
 the Lord lefus he cannot bee worthy. The Summc is. not the pre- 
 paration of a man (in it felfe) makes him worthy : but the impu- 
 ting of preparedneffe by faith : and this workes an high efteeme of 
 the Sacrament, and a carefulneffe to be a Communicant : neither 
 whereofthe ungodly can be partakers of. This by way of Digvef- 
 Son. . 
 
 ^ To returnc then: The duty of tryall is commendcdby God. Pioofcs of k^ 
 
1 p 2 of S<icramentall tridly Pa rt^. 
 
 And this appeares by Paul, i Cor, 1 1 . 2 8. as alfo by good Ana- 
 logy of the Pafleover, applyed by the Apoftlc to us. For the for- 
 mer, f^t^/ concludes the dire(flion for receiving well, and cutting 
 ofFall abufes : Let a man therefore examwe himfclfe^ and fo let him 
 ^^r(?:He that told them before what Chrifts jnftitution was: Biit as 
 if knowledge alone of the pure ordinance were not enough , hec 
 addes further ; Let a man therefore examine ; q. d. Although the 
 meere obferving of the inftitution were enough to cut off the a- 
 bufe of your love feafts : yet for the avoydin^ of all other corrup- 
 tion inward as well as outward, I command from God, Let every 
 man examine. He doth not meane, let him if hee pleafe, as leaving 
 it to mens choyce ; but the word is imperative, let him, that I'&y I 
 enjoyne him : As , let a man abide in the vocation wherein God 
 hath fet him: let a man fo efteemeus as the difpenfers of grace,&c. 
 That isjl command him fo. Neither is this as one of thofc tempo- 
 rary counfels, of which ?aul faith, hee had no warrant from God 
 expreflely : This faith not the Lord, but 1. B ut it is one of thofe,oF 
 which he addeth, This fay not T, but the Lord. And the connexion 
 of this 28. verfewiththe20> evinceth: For I deliver unto you, 
 that which I received of the Lord, &c. And hee fubjoyneth, Let a 
 . man therefore examine, &c. 
 
 proofe? Neither doth this reft onely upon this textj but updn the Analo- 
 
 logy of the Pafleover, whereto this fucceeds. Its manifeft by the 
 Scripture that there was fpcciall Preparation of them that ate the , 
 Pafchall Lambe. For not onely the Lord required the Lamb it fclfe 
 to be weaned off from the damme 4. dayes : to teach the people in 
 all that fpace to weane themfelves from thofc fweete breafts of 
 their worldly delights and law full liberties ; but he required them 
 alfo to keepe another feaft of unleavened bread feven dayes ^ 
 wherein all leaven whatfoever, was to bee fwept out from their 
 houfes, and Sacrifices to bee otfered for expiation of finne and un- 
 
 2 Cor. 10. cleannefle^ that fo they might not come polluted to the Pafleover. 
 
 xChron.xj. ^^d thofe two paffeovers of Hezekiah and lojtah prove its 
 where f peciall charge is given to the Levites and people to fandti- 
 fie themfelves and each other : although for the fpeedinelTe of re- 
 ceiving, there could not be fuch Legall clenfing.as the Law requi- 
 red : and fo alfo, the people and the King firlt purged out Idols,, 
 and defaced their groves & abandoned all wili-worfhip ere they 
 came to the Pafleover. What betokened this/ave the triall of their 
 fpirits,much morc,purging out all Idols of the heart,fwecping out 
 
 ihe 
 
C H A p . T . The neccptie^ renfons^nndnfes of it, ig^ 
 
 the leaven of corruption from within j without which the other 
 hadbeencbootleffe. Therefore P^^/ in that place doth prefTe the 
 fame, though not Sacramentally, yet univerfally, faying^, Let m iCor.?-7>*; 
 therefore kee^e the feajt^not with old leaven of malice andwic^dneffe • 
 hut with the unleavened bread of jincerity and truth X Why? Eecaufe 
 Chrift IS our PaHfeover , who is facrificed for us : f . d. Let not us 
 be bebinde hand in our feaft and fpirituall Pafchall I ambe,to thofe 
 that eate the old Pafleover. If they might not eate it with leaven, 
 with piy pollution offiefh,as of Leproiiejtouching of the dead, or 
 the like ceremoniall defilement ; how much lefle vve,with our re- 
 all and fpirituall leaven and uncleannefle of foule ^ 
 
 To adde a word or two of ufe to this ( for I leave the reafons to Vfe of h. 
 the laft point ) this I fay : That its well that we have an exprt fle Inftrua . 
 charge from Cod for this triall, Elfe the world is full of curious 
 heads , and profane hearts , to outface and outwrangle the 'Ordi- 
 nance. Men have no joy to fuch a taske as they feele to pinch 
 their fpirits, and prefle upon them any power of pracfl-ice ,- 2ind 
 therefore(although they are ready to caft the cords,and breake the 
 bands of the moft convinced truthsjyet^the more mannerly way is 
 to queftion the charge it felfe. And hence are thofe ufuall interro- 
 gatories, How prove you that any man hath to doe with m.c when 
 1 come to the Sacrament.i' Or how prove you that P^/^/fpeakes to 
 us as well as the Corinthians^ to try our felves ? Or how can you 
 proove that I am bound to fandifie the feventh day from the Crea- 
 tion, for a Sabbath ? Or how know yee that God will have us 
 preach and heare twice upon the Sabboth in publique f Or that a 
 man is bound to pray by himfelfe, or twice a day in his family ?Of 
 thatitisagainftnatureforamantoweare long haire ? Or for a ProfaneneiTe"' 
 woman to be fhorne ? And to thefe might I adde a thoufand other of "^ens wits» 
 fcrutinicsof abafe and profane heart, willing to overthrow all 
 fuchftridneffe, as it felfe diftafts ; and loth to belceve, or informe 
 it felfe of any thing which it is loth to doe. The truth is, never did 
 Satan fo obfcure thofe maine truths of the Scripture, inPopifli 
 darke times, by turning all into curious queres of things lefle per- 
 tinentjasnow^he doth in this light oftheGofpel feeke to valay, and 
 difanull the power of truths by prophane caviilation.But I fay ftil 
 both to the one, and to the other. Its well that God hath fo pun- 
 ftually declared himfelfe in his Word as he hath. All that are not 
 wickedly nice and cUrious,will rather yeeld to thofe probable de- 
 dudlions from Scripture , which arife by confequent, for the bea- 
 
 O 3 ting 
 
194 'Cf S^cy/:mc0all tnally V^ti'.il 
 
 ting downe of our owne bafe fpirits, and rejoycc in Co doing, be- 
 caufethey argue for God ; than whet their lewd and prejudicatc- 
 wits and fpirits upon the devils whetftone to cavill againft truths 
 received-.nibling here at one, & there another, till they have defa- 
 ced their beauty and grace , and fo expofed them to the utter con- 
 tempt of themfclves and others ; Stop your mouthes therefore oh 
 ye.carpers at Gods precife rules , and play not the Prodors for the 
 devill againft God,left he pay you your fees little to your content : 
 Stoope rather to the Lords Ganon in all things. And you to ^yhom 
 this yoke of tryallat the Sacrament is fo heavie, confider the I ord 
 will not lefien or lighten it for your fake t labour ye to be eafed of 
 the deviL yoke ofa profane carnall heart, and turne your fwords 
 into mattockes, deny your felves, get the Lord to change your 
 mindes and wills , that fo his yoke may become fweete unto yon. 
 And as tlie Prophet tells thofe Cavillers,who asked him, V\f hy may 
 not w e goe to good W itches about our cattell , or things loft, ^x.. 
 Siay S.a©, ^^^ ^ faith he') to the Law andto the Tefl.'mony ; let that bee your 
 touchftonc, that will abandon both all will- wor (hip on the right- 
 hand, and all profaneneffe on the left. If thefe give ye no allow- 
 ance, know there is no wifedome in your witchcrafts, nor in your 
 cavilling defences : So here fay I, Goe to the chargeof God, that 
 will convince both PopiQi tryall,and tell yoii,that there is no Reli- 
 gion either in fafting before the Sacrament (although I doe advifc 
 no man to eate ) nor in not fpitting at tlie Sacrament, that much 
 more will confute all profane contempt of tryall of our felves : let 
 Cod fpeake> and let all men be Ivers, both left hand profanenefle, 
 and riaht hand fuperftition muft fallbefore the Ordinance, Oh ! if 
 men be fo bufie againft the pradke of goodneffe, when there is a 
 rule to controwle them, what companions would they be, if wee 
 wanted it ? Hawbeit even by this they fhew that the duty is di- 
 vine,becaufe elfe their curfed fpiric would never fo fight againft it. 
 Thus much of the fift point. i . i ^ j 
 
 The fixth and laft branch is, what is that due trial! whicn Sod 
 requireth of every true Communicant, and in what things doth it 
 confift ? I anfwer,Due and true triall ftandeth either in the proper^ 
 ties thereof to qualifie it aright -or in the objea thereof,that is,the 
 things to be tryed. Concerning which,firft,^ will lay downe fomc 
 reafons why the Lord requires this triall in both refpetfls. Then 
 fecondly,,! will lay downe the due properties or manner of trial!/, 
 iJoidfo with the ufc of the g.eneralldoa:iu5 1 willfinifn this Chapr 
 ■ -^ ■" ■ ' jer- 
 
 Oenetall 6* 
 W\\ai ills. 
 
 S*^ » 
 
Chap* u the neccfitte'^ rcAfoits^ mi ufcs of it, 19 f . 
 
 tcr ; and iiithofc that follow, God wiUing, I fliall handle the fc- 
 verall objeflions to be tried in their order, one after another. 
 
 The Reaibns are thefe th:ee. Firft the plaine charge of God im- Redfon t* 
 portethit. Tor the word here u fed by the ApolHe, is not a word The Difficu!- 
 which aimes at ibme defect in the meafore of our grace onely, as ty of il^»s try- 
 the triall of Hght gold may bee difpatch'd by weights which any \j^ difcerne 
 man may life : but it efpecially fignifieth tiiall of fubftance, and hypocrifie ' 
 foiindnelTeofmettalsjfuch as onely the Goldfmiths skill can findc from found- J 
 out : the Touchftone and the "Fornace onely can try gold, or fepa- neffe^ 
 rate the filver from the drofle. Even fo, its not a common skill not 
 eafie worke to difcover the fonndnefl'e or falfehood of the heart h\ 
 matter of grace. There is nothing more hard than this difcovery J 
 Satan and Hypocrites can transforme themfelves into Angels of 
 light ; and make men to thinke them fo. And the hollownefle and ^ qq^i j^ j^; 
 depth of the heart, and the felfe- love of it in eafily beleeving our 1 5; 
 fclves to be that we would be, & yet are loth to be^is unfpeakable. 
 Nothing more cafie than to pray for fuch things as indeed wee 
 ivould not have, if God would give, becaufe then our hearts and 
 courfes muft be changedj& yet we thinke we pray aright.Nothing 
 more eafie than to looke upon our felves in our outfide of duties Sc 
 performances, & rcfie<5l an opinion thereby, that we are true wor- 
 fhippers.No grace,but a falfe heart will counterfeit; and the depth 
 of the heart is fuch,that there is no {hew of meekenes, innocencie, 
 tenderneffeof fpirit,thankefulnefle,lovc of Gods people, but a bad 
 perfon may accommodate himfelfe unto, and afl a part therein. 
 The foundnefle of the heart i? very hard to difcerne. 
 
 Secondly, although there bee foundnes in the heart, yet it is liot a. To difcetne 
 alway difcernable. As it is not eafie to finde a Pearle in the dung, foundnefle 
 hill, nor a needle loft in rufhes ; fo, its hard to finde out a little ^"^^^i-'^." *s« 
 truth of heart and faith, when they are fo covered and mixed with 
 abundance of droffe. Befides, it is no eafie thing, { although a man 
 finde them)yet to walke conftantly with God in the praflife ther- 
 of. Its with us as with the foole, who not knowing the worth of 3 . To difcerne 
 gold, ftoppes here a pcece in an hole, there another in the thatch^ our not im- 
 and forgets it : So doe we flight that grace which fliould rule us in P'^°^^"So? 
 each part of life ; lofe the good things which have coft us labour %^^^^ •„ ^y^ 
 to come by. Its hard to improove the things wee have heard and privacy, 
 karned and to bring them forth in due feafon ; they are to fceke a loha s* 
 with us, patience, when we are provoked : faith, when we fee no 
 Ukelihqod of ©ods hearing or anfwering our prayers, and fo of 
 "^ '■ ~ O^ "the 
 
19 5 of Sacr^mentalltridlj Part. J. 
 
 thcrefl:; asic iswitlitooles feldome ufed, fo there growesa ruft 
 upon the gifts of God in ns, for lacke of watchfull improovcment. 
 Sloth,and eafe do fret into us as a canker, and creepe fo infejifibly 
 upon us, that they marre us ere we be aware 1 he Talents of God 
 which we have received, become unprofitable in us. The greateft 
 part of the duties we doe, is not the leaft of them we omit : in the 
 ufc of meanes and Ordinances, formality, and commonneflfejUnrc- 
 verence, unfavorineffe, defiles us : and the life of faith in croffes, 
 blellings, duties, is very poore and wanzing in us.lt were endleffe 
 Or in our to fpeake of all. N ow if it bee fo hard to try our grace, how much 
 courfe ^^^^'^ to try our whole courfe, in which the wearifomnefle of our 
 
 hearts doth tire us fo, that the errors thereof info manifold parts 
 cannot he reckoned ; as the finnes of our fingle eftate, or married 
 ftate,our callings,dealings in the world, lawfuU liberties, compa- 
 ny, folitarincfle, with other innumerable occafions ^ wherein as it 
 is hard to furvey our fetves diftindly ; fo its as hard to watch to 
 oar rule unweariedly. 
 Much more is To conclude, if the triall of our grace be fuch, what \s the triall 
 ithaidtonie of our corruption? Who can perceive the danger whereto the beft 
 our corrupt!- jjg open, by the unfpeakable fweetnes of their perfonall and belo- 
 ^^^' ved finnes > How fccretly doth Satan and luft creepe in (as lleepe 
 
 t® one' warme m his bed) even to an honeft heart ere it be aware ? 
 By what fine flights is it at firft entertained, either becaufe it is but 
 onc,or fmal, or foone lliaken oftjand having once entred,how doth 
 it defile the confcience ? When once the tendernefle and fenirble- 
 neffe of the fouIe-( which is the Sentinell) is goneihow foone doth 
 iinne grow upon it, and increafe ? That whereas at firft it feemed a 
 great thing to attempt,now it feemes little, to go through with it : 
 and that which feeraed little, now becomes as nothing; till at 
 length it foulds up the heart in felfe-love and carelefienefle , anci 
 , growne to a cuftome and falling ficknefie , that it is a great diffi- 
 culty for a man to picke out an end in this confufion of efhte, or to 
 know where to begin or where to end. So then iftriall be fo hard 
 a taske, how due and confcionable ought the pradifeofit to bee ; 
 feeing the Lord hath fet the Sacrament to be the awer, and holder 
 in compafTe of our courfe ? 
 Itcafo}} z. Secondly, except we trie our felves before wee come : the Lord 
 who fcarcheth and tricth the reir s > will fearch and trie us to our 
 cod, and little to our Hking. He will revenge our profaning of his 
 Scale, with fcaling up our io'.iIes,^' giving us over to thofe evils in 
 
 which 
 
C H A p . 1 . 7hcrcc(([tt!C^niif6tJSM}d fifes efit. 197 
 which we prefumed to come ; (o that they fhall become our fcour- 
 ces ard penalties, to harden and defile us., and draw impenitencie 
 over our fpirits,that although we would we fliall not repent, ler- Rom.t. 5. 
 haps if we may efcape prefent judgement upon our perlons, to bee 
 Tmitten downc fuddenly with a thunder-bolt, or to bee plagued m 
 our bodies and children with ficknefre or death ( as thole Cc.-infhi' i Cor.i i. 
 am)w& arc content the Lord Aiould dcale with us otherwife as hee ^9,1''' 
 pleafcth. But oh wretches I Tolc accufed with barrennefle for e-w 
 ver, with an infcnfible, dedolent heart, with a dead benumn-.ed 
 jfpirit ; to be ftript of thofe gifts we feem'd to have,to be fent more 
 emptie away from God than we came, to be pull'd out with that 
 gueft that wanted his wedding garment, and caft into utter darke- Mat.ai. 1 1. 
 nefle : thefe are curfes ten tinies greater than the former.Thou ea- 
 tefl. and drinkeft thine o\^ne condemnation as ludas did ;the hand- lohn 13.27; 
 fell whereof was this,that upon the eating of the fop,Satan entred 
 into him andfill'dhis heart, ripened his treachery, and feal'd him 
 up to a defperate refolution that he would finifli it,though he went 
 to hell for it.They that judge not th^felves,make worke for the 
 Lord to judge them finally :and althSRgh it appeare not to mcn,yet » Cor. 11.30. 
 the wrath of God abides upon them, and ftiall in time fmoake out 
 as upon Cai». The Sacrament is a fpirituall myftery, and cannot be 
 violated, fave by fpirituall wickednefle. And whe>-eas the gaine 
 fhould have beene great, if thou hadft come prepared, even the en- 
 joying of the Lord lefus wholly : now the judgement fliall bee as 
 fearefull, not onely to goe without him,but to drinke and eate hell 
 and damnation. Of which more in the ufe. 
 
 Thirdly, as we fay in our Provcrbe, leave is light : If we come ^^^^^^ , 
 to the Supper of the Lord , as becomes his guefts invited by him- -'' ^•' 
 felfe : lo. we {hall fit there among his Angels,and eate of the dain-* 
 ties of heaven : wc Qiall behold the face of his Majefty with joy : 
 we fhall have our foul es, within uSjfeafting us with the confcience 
 of owr obedience : wee (hall not neede to feare faddc affronts and 
 accufation : wee fliall enjoy the fweet fruit of our reverend and ' • 
 
 carefull triall.- our faith and repentance fiiall there meete us:and if . 
 we faile in any meafure of our hoped for welcome j the fault fliall 
 not lie heavie upon our felves,but we may be a{liired,thatit is for 
 fome other end, for \vhich the Lord deferres us j that at our retur- 
 ning againe he may give us an overplus. Thefe may ferve for feme 
 peafons to enforce due triall upon us. ^ Piopefties of 
 
 But here a wiUing heart would faine know the properties of this true tiiall. 
 
 tryall. 
 
T, 
 
 'ipS^i OfSdcrdmcntaUtrlalt^ Part.Y^ 
 
 trialLand wKen he hach duly tryed himfelfe.For aafwer to which,' 
 although m the Chapters folio wing,this will appearc better in the 
 objecls of triall : yet briefely I will note fome workes here gene- 
 rally concerning all the particulars, and fo come to the ufe. 
 
 Firft , then let thy Isarch and triall bee wife, and according to 
 Wiftf knov^edge. Let the Law and Teftimony bee the hammar , the 
 
 Fornace,3nd Touch, to try thee in all, both thy heart and life. This 
 -will informe and inftill fuch skill and difcerning into thee,that no- 
 thing Ihall lightly pafle thee without,both notice and due verdict: 
 Thou Ihalt neither by loofeneffe of heart Judge cvill, good ; nor 
 through blindneflfejor mifpri(ion,thinke good cvill.This will let in 
 light to thee to behold all things in their lively colours as they are. 
 The Goldfmith will not eafily be gulled in the triall of gold or fil- 
 ver. So if thouvcarrie this light and torch hito the darke corners of 
 thy heart, few either (inncs or graces {hall efcape thee. Elfc, thy 
 owne falfe light, erronious judgement, prejudice, precipice, fecu- 
 rity, defilement, and the like, may foone deceive thee. And fo thyj 
 triall may prove like Ahima^ his newes, idle and confufed. 
 fillall. Secondly, let it bee ingeiJfcus and filiall : Doe not thinkc that 
 
 the Lord onely enjoynes thee to fcarch out the evill , and let the 
 good pafle : Triall of Gods people is as well of their vertues and 
 graces, for their encouragement, as of their corruptions to their 
 humiliation. And yet, let it alfo be impartiall. So abhorre a flaviih 
 heart of bafe feare caufingthee to harpespon the jarring firings 
 of thy diftempers : That yet thou much more loathe felfelove , to 
 applaude thy felfe in any of thy corrupt and vicious habits or ani- 
 ons: But rather be as willing thy errours and evils be difcovered,as 
 thy graces. The true triall ofa Chriftian is a middle betwecne both 
 extremes. The mofl ufuall of the fecond,is the latter.Fewer offend 
 in the other jand yet their danger is as great, becaufc the true rootc 
 of triall, is the witneiTe ofa good confcience, teflifying that there 
 is grace at the heart, which a flavilli triall denieth to it felfe. 
 j: Natfow Thirdly, it maft be very inquifitive and narrow; not hoverly and 
 and dofc. fuperficiall. It muft not be like the mafhes ofa net made to catch 
 great fifhes, and letting pafle the fmall. For both the good things 
 and the evill arc clofely and deepely couched in the foule^Curfory 
 triall will not fearch them throughly .Graces are as coales raked up 
 in the afhes, and appeare not eafily ; or as a little corne in a great 
 Chaffe heape. And corruption is as the core ofa difeafe lying in the 
 intrals j and as Gchji^ his booty throwne into dofe corners. If the 
 
C H A p ^ !• *The ncceffttj\reafons\md ufcs of if. if ^ 
 
 King fhould fend a commiflion to a true fubiea:jto fearch Icfuitesy 
 or Priefts in a great houfe : they would take a narrow courfe both 
 by belaying, and ranfacking the inner paffages and roomes, for 
 feare ot efcape or lurking : Sacramentall triall llaould be {uch. Not 
 as the fearching of friends houres,whom wee very fparily and ge- 
 nerally looke over,or give notice before to remove out of the way 
 that which wee are loa1:h to cfpie. But as a man would fearch the 
 houfe of his enemies ; And as we reade that the Papifts were wont 
 to fearch for the Martyrs in all places , likely or unlikely, yea e- 
 ven the heapes or reekes of corne , and the haymowcs , with 
 forkes, fwords, fpits and fpeares. So (hould we doe our felves, as 
 Searchers very glad and defirous to finde what they feeke. And to Botkin pna^] 
 this cnd,our triall (hould be punauall and painefull. By punduall, aualnell^ 
 I meane particular and perfonall , either graces or corruptions ; 
 which muft naturally accompany thee. And therefore Chriftian 
 fearch beft attends Ghriftian Prayer and watch : looke what thou 
 obferveft to p?fl:cr thee moft ufually, either in thy fpirit, or in thy 
 tbn^fej that take note of and make a Calender of it.Forgetfulneflc 
 and confufion of memory doe much hinder triall. Note therefore 
 both what finnes runne in the ftreame and frame of thy life ; and 
 )Yhat f peciall evils beare fway, and are moft felfe-piitting forth % 
 'and tfien the reft will follow alone j and yet paffe not by the lefler.- 
 feeing thofc which are but of a fecond degree doe oft difguife us, 
 while we are bent only to marke the moft prevailing ones ; and fo 
 by ill cuftome are unfufpec^ed. Few men there are in whom fome 
 mafterly finnes doe notbearerule.pride, felfe-love, worldlinefle - 
 or the likcjto poy fon their courfe. Secondly let it be painefulhThe 
 iffues of good and evill arc as a fpring of feven heads. A laborious . . 
 
 iearcher will therefore open them all, and take himfelfe tripping ^^^J^^^' 
 in all : fearching the fpirit within, the tongue and members v/ith- 
 out,and fetch in matters of humiliation from the triall of marriage, 
 (ingle eftate,Duties, Ordinances, company, folitarineffe, liberties, 
 callings, behaviour, and anions of common life. So much of the 
 
 FGurthIy,itmuftbeefaithfuUandloyaU, that fo all tfie fubtill ^' ??«M?!?^ 
 {lartingholes,and cunning deceits of the heart may bee found out • 
 for felfe-love and falfchood will elfe bleare the eye of the wifeft. 
 Bribes corrupt the wife; but not the faithfuU i Sinne is a bribing 
 j!nifehiefe,it labours to overthrow fearch and enqueft, that fo it 
 may efcape the /ury. But as a good lufticfyin taking the examina^' 
 
300 ' Of Sacrdmentdlltrially Part. 2 » 
 
 tion ofafellon, or rioter : will notbcegiVded with Cvich colour or 
 faire tale, but will fearch to the qaicke, and drive him oUt of 
 histrickes,and lay him opcn,becauIe he is for the King ; fo fhould 
 our triall be faithfnll, becanfe it is for the King of heaven. Its for 
 his honour ; and yet alfo for our comfort to be true to the Lord and 
 our felves : Elfe we lliall hnde as we binde, and the Lord will be 
 rCal.iS.i). frowardwitlithefroward.andfubtiU with the fubtill. The Sacra- 
 ment will not aftbord that peace to the falfe, which it will to the 
 faithfull ; with the true, honeft, and plaine, the Lord will be good 
 andplatne. Iffweete, gainefull, or naturall corruption bee lb in- 
 corporate and beloved, that wee are loth to leaTch them out , and 
 Gen. 5134* (like L.than) fearch every where^ fave where out Rachel fits upph; 
 •^ ^ * her Idoll ; the Lord will leave us to our defilemeut,and deprive us 
 
 of the fruit of our triall. Now that our triall may be honeftjobferve 
 two things : Firft, nouri{li tendernefle of confciehce and upright- 
 nefle.Ofttimcs many a fecret tv'iW of fmallerconfecjiieiice may jirt-i 
 noy fome m.enjCven a glance of the heart, oreye ; wlierii as a-grof*-^ 
 fcr evil"! will not touch another. Its not eafie fot ^nethathatHlifi 
 glove upon his fingers to take up a needle or a little pinne, which 
 the naked hand will eafily doe. The tender eye Will water and 
 twinckle at a mote falling in it, as if fome ^f€4t hurt befall it :' jmci 
 the weazand will ftreiite at a gnat. -Secondiyi We Hvillin§^;to tdftB 
 any helpe which may further thee to the fearch: Sometimes- a faith-- 
 full friend who obferves thee ja (lander by may lometimes'fee that 
 which a Gamfter fpies not. Sometimes it will'not be amifretc!>;/ee 
 and readc thy owne triall in the booke of a Crofle ; for feaclt Crofife 
 hath her fuperfcription,and will either tell us whatg^ace thcLoi:^ 
 would try,or what finne he would correifl ; yet Tfay, the befl; ffi^t 
 is our owne confcience and experience. 
 
 Laftly, let our triall be Dired ; aime at the end of thy receiving 
 the Sacrament, a'nd the reviving of thy faith, or thy repentance of 
 isvill. Search out in thy felfe , either thofe fpirituall graces which 
 arc like to flirther, or thofe evils which are indireflelV oppofitioh 
 to a comfortable receiving the Sacrament. The Sacrament is a mioft 
 fpiritUall communion with God ; fpirituall evils will m oft choke 
 ir,asinfidelitie, hypocrifie, apoftacy, unthankefulncfTe, falling 
 to the creatures : let thefe and fuch like be moft purfued.Contrari- 
 iy, the moft fpirituall graces, doe moft cheriiihit • as daily faith m 
 the promife, ooth of pardon and holinefle,purene{fe of heart, hea- 
 yenlinefle of minde/elfe-denialljhumblenefle, thankefulnefle, and 
 
 fttch 
 
Cii A p ^ I ." Ihe necejfitie^ yeafons^a>jd ufcs of it. 2 o i 
 
 fach like *, be fure to finde out thefc ; and fo thy fcarch will ftand 
 thee in bcft (lead toward the end thou aimed at. And thus much for 
 thofe properties ofSacramcntall triall; according to which the 
 particular objed is to be framed,as in the following difcourfe iliall 
 appeare, 
 
 Now for the Vfes of this point. "Firftjet it be terror to all fuch, y/- - 
 as ( for all this ) dare rufh upon this holy feaft , with unwafhen ^^ J* 
 hands, and with profanation or negled, whether prcfumptucufly 
 or carclcflely without triall. Be it knownc unto you ; ye take the 
 Name of God in vaine in an high degree, and are guilty of the bo- 
 dy and bloud of the Lord, as tramplers of it under your feete, and 
 crucifiers of him the fecond time : Therefore he fhall not hold yoii 
 guiltleffe.You boaft much, that ye have received to day, and eaten 
 your maker ('as the Papifts fay)but you have'eaten and dranke yo^r 
 ownc bane and poyfon. This Sacrament (hall be as thatcurfed wa- 
 tfcr was to the belly of her who being defiled, durft come to drinke 
 of it, as if innocent. And as Blijha faid to Gehezi^Went mtmyfpirit x King, ^.i^i 
 Tvith thee when thott rtinnedfl after NaartMn ? So, Is not the Spirit of 
 Chrift privy to thy profane negle(fl and bold adventuring, being in 
 thy finne ? Although the Lord come not really to plucke thee from 
 thy fcllowes in open vengeance, yet bee fure, the Sacrament fhall 
 be as ludM his fop to harden thee in thy finne, and feale thee up to 
 inipenitencie and damnation. Once a Monke did villanoufly poy- 
 fon a Chriftian Emperour with the wine of the Chalice ; but thou 
 poyfoneft thy felfe : How much greater is thy villany ? Thereforey 
 although I fcare thee not from receivingutterly ( to which by na- 
 ture thou art prone enough) yet for the prcfent, I admonifh thee,, 
 abftaine till tried and examined. But perhaps thou wi t objed ; A- 
 ias, I doe come indeede , for I am commanded to doe fo by God, ObjeSlton\. 
 and by the Minifter . I anfwer: So were the Ifraelites bidden to goe Anfwer^ * 
 ap againft their brethren of 'Beniamin : But yet the Lord fmote tor- 
 
 -ty thoufand of them when they went.He who approved the juftice 
 of his own wilLthat finne (hould be piinifhcd -, yet punifhed them 
 (Judg, 20.20.) even them who went about it, being themfelves as 
 guilty. The qucftion is not about the doing of the duty, but the 
 right manner of it. So I fay to thefe^that Gods Sacrament be recei- 
 ved, is neceffary.But who are they that are fit for it? God hath no 
 fuch neede of Sacraments,that he cares not now they be received : 
 
 ', But moft righteoufly he urgeth the duty, yet punifheth the ill doer. 
 
 P'hou wilt f^illcavill and fay, thou haft oft -done thusj and art not 
 
 yet 
 
Tjoj Of UcrAmentMtrUU^ Part.27 
 
 vet ftricken from heaven-. I aiifwer^the more is behlndejthe Lord 
 can fmite with dumbe ftrokes in a w/orfe manner. But durft thou 
 foabufe his patience, andheapeup wrath to thy felfe ? But thou 
 wilt fay,I will abftaine then,and fo I hope to elcape,for this charge 
 concernes no other fave receivers. I anfwer, thou excufeft a fault 
 with a crime ; thou canftnot thusefcape, for God {hall judge thcc 
 for both not commin^,and not preparing,But thou prctendeft:,thac 
 its hard to try thy felFcjand thou art ignorantjhaft no gifts •• V/dl, 
 bee admonilhed, Wifedome is cafieto him that will underftand ; ' 
 thy ignorance comes not from fcclinefle, but wilfulnelfe. Thofe 
 whcrm thou canft mocke as fimple ones, can yet remember and re- 
 peate all thefe diredions .• and haft thou loft thy wiiedorae in this 
 bufineffe > Oh I but thou faift, I am forgetfull. Why ? Save that, 
 thou haft no heart; for thou canft rem'ember any quarreH,or wrong 
 to reveng thy felfe. But thou wanteftleafure. Alas I the Tre vent 
 complaines of an ill pen, inke, and paper ; But the faultis in floth, 
 elfe all were well. For why ? Thou canft finde a day in a wecke 
 fparetohunt,togame, todrinke, to bee in company, to fit in the 
 Alehoufe ; if thou carrie thy corne to market,thou doft fomewhac 
 elfe befides thy bufmeffe ; and fo, if thy heart ftood to this workc, 
 thou {houldeft finde leafure enough for it too. But thou faift. Few 
 doe thus , and thou doft but as the multitude. Shall number and 
 company qualifie thy judgement in hell ? If thou wouldeft be loth 
 to fuffcr with them, bee loth to finne with them. And toend this 
 ufe, breake off thy cavils, thinke not thy cafe defperate -, Say not, 
 there is no hope for fo faped a wretch as thou. Who can tell ? Per- 
 haps the Lord may bringhoney out of a carrion, and even out of 
 thy. long contempt , fetch humiliation and repentance ? I have 
 knowne fome touch'd more by the Sacramentthan by any tcrrouf 
 befides : That the Lord hathfo long fparedthem in patience: they 
 have concluded, he hath done it to breake their hearts. Perhaps 
 the Lord will turne away his fierce anger, that thou pcrifti not : 
 Howfoever it fare,be doing, humble thy foule, and chufe (if thou 
 muft peri{h)to pcrifti in thy triall, rather than juftly to run hazard, 
 and rufh into afllired mifery, by not trying. 
 Secondly, this fhould be exhortation to all forts'. Minifter, and 
 ^^' . people, ftrong and weake, all who would behold the Lord lefus 
 ^t^^m"'-""^* his face with joy in his Ordinances, to fubmit themfelves to this 
 I TO Mini- ^^.^^^^ ^^^ Minifter firft,kno wing this terrour of the Lord -, let him 
 ludsvertj, withcompaflioni plucke as many out of the fire as he can, by a 
 
C H A-.P ^ !•" The mceffit'j^rcafonsyandufks of if,. soj 
 
 carefull inftruding of the people in this way of triall. Its nor one of 
 the Icafl objedions which are made againfi: it, that they have none 
 to direct them. No bucket for this deepe Well : no man to thruft 
 them into this poole. How (halt thou anfwer the iolfe of fo much" 
 bloud of foules, when God fhall call thee to account f 1 know in=» 
 6iZtA^ that where the Minifter is moft faithfull, many people ars 
 contemners,but their bloud be upon their owne heads • lave thou 
 thine owne foule, and let them not perifli by thy finne. Secondly, 
 let all godly Minillers do their iittermofi: to debarre all open defpi- 
 fersofthis Ordinance, from partaking it :■ Though they have but 
 fmall power of the keyes of cenlure in their handsjyet let them ufe 
 thckeyofDodlrinefo much the rather, tofloppeas many as may. 
 be from running upon the pike of vengeance. 
 
 Likewife let all faithfull receivers looke to their dutie,and upon i Toth-s 
 no colour, either of their knowledge, or former ufe of it, or other people, 
 occafions, negledit, either for themfelves or their families com- 
 mitted to them. The Lord will accept a little endeavour, & j'ldges,- 
 us not according to that we want^but that wee have, if there bee 
 faithfulneflb. And let none thinke that this duty is fo urged, as if 
 there were merit in it from the worke wrought ; No, thyfear- 
 ching itfelfe ftinkes, and thy very cloathes may defile thee, if thou 
 looke at thy felfe. But looke at him that commands it, and hath 
 promifed a bleffingto it : thatis, So let them eate of this Bread and 
 dr'mke of this Cup i Let this welcome encourage thee. And becaufe 
 I have altcady laid downe fome properties of triall for thy dire- 
 ftion : r fay no more , but fecke the Lord in prayer and deniall 
 ofthy felfe, to helpe thee. to put on thefe cords and raggesjto come 
 out of thy ill cuftome. And to lliut up all 3 • ler me encourage all 
 faithfull endeavourers to try themfelves : I know there is caufe • 
 for many tender hearts foile themfelves fore in this worke, and 
 make the remedy worfe than the difeafe. They fay, thefe rules are 
 fo (Irickt.they fhall never pradife tliem: and that therefore cannot 
 be prepared *, yea, they fay, the more they feavch themfelves, the 
 more drofle and fcurffe they meete withall. To whom I anlwerj . 
 Finl:, let no difficulty of felfe-triall , in the point of themeafure 
 thereof difmay any : let (loth, contempt, and wilfiilneflej bee ab- 
 fent, and the Lord will both admit of their honcft endeavour to 
 trie : and alfo ( the weaker they are ) fo much the more welcome 
 them to the Sacrament, which is more efpecially bclonging.tothe- 
 weake than the Urong, Secondly, I fay, Although by triall they 
 
 ■ meete- 
 
Mica 7. ftlt. 
 
 i General!. 
 Objtftof 
 triall three- 
 fold. 
 i Eftate. 
 t Wants. 
 I Grace*, 
 
 T^ialUfc- 
 ilace. 
 
 ObjeSions 
 sgaind it. 
 
 ^jinfwere 
 
 2 o J of Sacrament all triall^ Part. 2 • 
 
 meete with much corruption ; yet better to be met with than con- 
 tealed : Neither doe they meete with it to favour it, but loathe it ; 
 and they (b meete with more corruption than they dream'd of, 
 that alfo they finde a Pearle in their Dunghill and more grace thaa 
 ever they looked for ; unlefle flavifli feare aadunthankefulnefTc 
 doe blind-fold them. Let them thereby the more praife God who 
 pardoneth thefe their tranfgrellionSjaud (zyypf^ho n a GodUke to our 
 Coifand then although they muft adde,who is fo corrupt a wretch 
 as I.^ yet mercy fhalldrowne their finne in the rea,never to appearc 
 more. Therefore let them bee comforted ; and looke what hath 
 beene faidin the general!, touching Triall, let them wifely apply 
 to the particulars following, to helpe themfelves forward in the 
 pradife thereof. This much for the Vfes. 
 
 Having thus fpokcn of the properties of tirall .• I come to tlic 
 Objed. And that is threefold : A Communicant is to try himfelfe, 
 either, firft, about his eftate in grace. Or fecondly, his wants, or 
 elfe thirdly about his Sacramentall grace ; concerning which, God 
 wiUing,in the foUowingTreatife more {hall be faid in their order. 
 
 Chap. II. 
 
 Ctf the Try all of our eftate toward God, 
 
 Oncerning which triall, although I know there be fuch 
 ftrange fpirits ftirring in thefe our dayes, as take for 
 granted, that all thofe that are baptized.and live under 
 
 the Gofpel in a vifible Church,are undoubtedly in good 
 
 eftate of grace without any more adoe ; and therefore will rejeA 
 this as needlefle to try our eftates by furer warrant % yet becaufe I 
 know none of indifferent j udgement, but abhorre their conceit .* I 
 {hall take liberty to confute them with filence,and to proceede to 
 fhew what better triall of a mans eftate towards God may bee 
 found. Onely one objection of greater moment I muft firft 
 remove out of the way, to wit, that the calling in queftion of our 
 eftate towards God, upon every fuch occafion as the Sacrament, 
 mayfeemetoinferre, that aChriftian eftate is a very ftaggering 
 condition, which may eafilybee^oubted and fufpc^Ved, as alfo it 
 may feeme toturnc Chriftian liberty , into a flavifh and fearcfuli 
 ' bondage. To which I anfwer, that it is no fuch matter. The reafon 
 of the triall is this, Firftj the Sacrament being a feale of the Cove- 
 nant 
 
C H A P . 2 . of the triall of our eftates torvdrd God. ft o 5 
 
 nant orgrace(as oft hath bcene faid)and no converting meanc of 
 the gracelcfle unto grace (properly) needes it mufl: be, that every 
 one who would finde it as a feale tohis foule of the encreafe of 
 grace received, muft firft approve his eftate in grace to be found ; 
 except the Spirit of God iliould be made a fervant of finne, and 
 fubjecfl to the prcfumption of hypocrites , willing to fet his feale 
 to a blanke. Things (landing in relation, import an excluding of 
 fuchas are out of that relation : ^^.^r.Ifthe Prince fhould graci- 
 Gufly proclaimc that he would renue the Charter of fome Corpo- 
 rations in fuch a Countie:No Villagc,Towne or Places that never 
 had any fuch priviledgefrom the Crowne,would be fo idle as rc- 
 paire to the K ing, for they are excluded. I f the Parliament grant 
 the King a fubfidie fi-om his fubje(5ls,no man that kno wes himfelfe 
 to be no fubfidie man would prepare any fuch mony for the King,- 
 ,fbr the bufinefle conccrnes him not. So is it here. The Lord calls 
 his free denizons by fpirituall baptifme,to renew the aflurance ©f 
 .their pardon, peace, and adoption, at his Supper ; and promifeth 
 there to all fuch, a further increafe in the graces of his covenant : 
 fliould then any be fo mad as claime a part in this Sacrament, who 
 never have bcene baptifed,or called,and partakers of the Spirit of 
 grace at all ? Now then how fhall that be difcerned ? True it isy 
 thofe that are free borne,and true members, know it, or may doc, 
 as Paul quickly could tell Zr/^,he was a Roman. But who fhall 
 ftoppe the mouthes of Aliants and flrangers/uch as are o^J/hdod 
 and C/^^wf, when they come to pleadc themf^lves Ifradites .^ I 
 meane when hypocrites come to the Sacrament, pleading them- 
 felves to be Gods people^; doubtleffe there mufl: be fome Rules of 
 Triall which will not deceive ; they muft be urged to prove their 
 Genealogic, or elfe be convinced to be counterfeits. „ r"^^ -^ 
 
 But be it granted, that this triall of eftate concernes alfo fuch as ^npv, 2, 
 are Gods people : yet it foUoweth not that they cannot ufe it,but 
 they muft by and by be anxious and perplexed about their conditi- 
 on .No,farre be it from any to thinke fo. The Lord aftbrds all his, Gal.j .1 . 
 to ftand faft in their liberties, and to bee above the bondage not 
 -pnly of Popifh or Tcwifh ceremonies :but of unbeleefe efpeciallyt 
 and to walke according to that they have received :For peace llial 
 be to all that walkc according to rule,cven the Ifrae/ of God. Yea 
 as it is ridiculous for any fuchtofeekc new grounds tobuild upon: 
 fo is it finful to fta^ger about the: oldbecaufe the covenat of God 
 is with us, as the Covenant of Noe, as the Covenant of the Sunne Efa. 5-4 . 8 • 
 ' ■ -- p and 
 
10$ of the trkll of o»r eftates toward Cod, . Vzx\,il 
 
 and Moone : yea everlafting after thefe fhall have an end, Farrc 
 other ufc arc Gods people to make of this triall at the Sacrament. 
 Firft y many know not all fuck grounds as their faith refts upon^ 
 although they beleeve unfeinedly : ignorance may hinder them, 
 Againe,aUhough they had them in a readincfle, yet by Satans de- 
 luding them with other diverfions to worldly objcds, or by for- 
 gctfulaes, or being dazeled by fome fecret love of evill,or by the 
 errom- of otherSjthefe things may be grown ftrange to them,dark 
 and to reeke.Be{ides,although it be not fo, yet may it be a fweete 
 excrcife for a beleever to be well skill'd in his beft Evidences,and 
 it may joy him to have the things revived iw his fpirit which hee 
 hath knowne before, and efpecially at the Sacrament, when they 
 may moft encourage him. Men doe looke upon their evidences of 
 lands for more ends,than feare of their Titles .And yet I wiH not 
 deny, but that (as the cafe may ftand) the triall of a mans eftate at 
 the Sacrament may and ought to be anxious and foUicitous ; yea, 
 and thatfojthat for the time he were better de/i{} than proceedes 
 viz. when having fn^red himfelfe , with fome lull which he can- 
 not eafily be rid of, he queftions his eftate thereupon :' and till 
 God have eafed the hardnefle and difpaire of his fpirit^ through 
 unbeleefe, perhaps he can neither perceive nor yet relliQi his e- 
 vidences as he hath done. This may be one cafe in which this try- 
 all may be ufed with fome doubting and diftemper .* Howbeft 
 neither \% this fo ordinary,but to be fure not the only cafe. There- 
 fore this obj*e>fl:ion is of no force. 
 £ Sorts of To proccede then -.This tryail of our eftate I would call to rfiefe 
 mall of c- two heads as briefly as I can. f irft^to a mans firft calling home to 
 I Oiir fjrft God. Secondly, to fome eflentiall markes either accompanying or 
 calling. following the fame. Concerning the former of thefe,it fhall not 
 be amiffe to give the reader a fhort general view of calling,before 
 I mention any tryail in fpeciall belonging thereto.In a mans cal- 
 In calling 3 . Hng therfore^confider hrft from what,feconclly unto what.third- 
 wS' ^y ^° ^^^^ ^"4 ^°^ calls.Firil the Lord calls a foule from an eftate 
 of woe and mifery through finne & curfe (common to it with all 
 the pofterity of ^.^^^^ wherein /hee lay plunged, deadly • from a 
 covenant (1 % ) with fin,cleath and hell, wherein ftie was wrap- 
 B he.< 8 S^^' 'rt»is^i€doth by the Miniftry of the Law ; which crying a 
 P *^ • * difmall and lowd alarme in the eares of a drowfie and fleepre fin- 
 ner,awakens him from the dead. Being rouzed out of this fleepCjit 
 beholds a dc?pe ^nlfefet.betwecn the Lord andit.felfe,-fo that it, 
 
 cannos: 
 
C H A p^ 2 i Of the trlallofour efiates towdrd God. 267 
 
 cannot come at him \ By this meanes the foule is broken off from 
 all her rotten propps either naturall through fecure ignorance,or 
 Religious through conceit of knowledge, or the old covenant of 
 workes and performances. And( whether Publicane or Pharifee, 
 lrtfore)this Law putting no difference,condemnes and kills a fin- 
 ■jler in point of all his former life and jollitie in finne,holding him 
 under the arrcft of lufticc in an eftate of bondage,til it be brought 
 to utter defpaire in hirafeUe ( more or leiTe ) of any redrefle. 
 
 Secondly, the Lord calls the fouleto an eftate m grace through i. To wKw? 
 the Lord lefus. And this he doth by a mofl. fweet voyce of the 
 Gofpel fpcken in the eares of it while it lyeth in this Pit of felfc 
 defpaire. The which doth let in (by the degrees) a Spirit &Co- 
 vcnat of grace into it: firft in fufteyning it from extremities by aa 
 hope of poflible Deliverance : Secondly, by prefenting the foii-le 
 with an encreafing light & fight of the All-iufficient price of grace 
 and reconciliation in Chrift the fatisfycr of wrath, & procurer of 
 peace ; Thirdly, by declaring himfelfe fully appeafed by this fa- 
 tisfa{flion , fo that former anger is turned into welpleafednefie s 
 "Fourthly, by exprefling his placable and pittifuU heart to afinner 
 in an offer of a covenant with him; adding moreover, thathec 
 would have him to be reconciled & receive his promifeas freely 
 as he makes it :LaftIy, by enlarging his promife in the apprehenfi-^ 
 on of the finner both in refpeifl of the infinite many good things 
 contained in the fame:as alio the moft free,full,gracious,faithfull 
 heart of the promiferCloving,ftrong,and fure,which cannot lye.-} 
 I fay by all thefe prefentments of grace in a moft apt,fweetejana 
 powerfull manner : he workes in the foule fuch preparations of 
 meditation,defire,efl:eeme,inquilition, reftlefnefle of heart & ua- 
 weariednes of meanes ufing: That at laft this (ttdt breaks out in- 
 to fruit: fo that the foule weighing all duly in the ballance,to wit, 
 the worth of grace offered, the mercy of the offerer (beyond ex-? 
 ception)and her unavoidable condemnation in refufing itjdoth at 
 laft caft her felfe upon the promile, refigning up her felfe to it fo 
 farre, as to beleeve it to be her owne portion. 
 
 Thirdly, the Lord calls the foule from mifery to mercy , to the ^^ 3^ 
 end that it miglit enter into a covenant of holinefte;and become a ■ * ^ ' 
 Saint by calling,called to fandification and the image of him thatr 
 called itiThat as the foule lives by grace,fo grace might live in the ' ''^* 
 ibule. And this he doth by the voyce of the Spirit of Regeneration 
 and Baptifme ; The which by the immortal! feede of the word. 
 
 Pa ilieddeth 
 
ao8 of the tridl of our eftates toward Cod. Part. 5^ 
 
 fheddcth the love of God into the foulc to the end his feede may 
 beget the image of God in it ; By which meanes the whole bene 
 and frame of it is changed, fubdued and turned from fin to God;fo 
 that now Gods Spirit is that, unto and in it, which old Adamht- 
 fore was according to the capacity of the foule. This Power tb^i 
 Spirit of Grace workes in the beleever,becaMfe it is that Spirit of 
 Ghrift which cannot bee divided in her parts of Reconciling and 
 lere. 3 i.n« renewing,but carries the foule into Chrift for both.More plainc- 
 ly and breefely,this Spirit writeth the purpofe of the covenant of 
 the foule, to wit, that it may have the law engraven m. it, it may 
 be cleanfed, as by an inward new Principle, to walke in the Obe- 
 dience of all Comma'ndements of Law and Gofpelj as compting 
 them an eafie yoake and perfefl freedome. 
 
 Thefe three are wrought ( according to the meafure of mercy) 
 in every called one : and are(not fo much the markes,as)the parts 
 of efteAuall calling: and who fo is thus called,is alfo in covenant 
 with God,and by vertue thereof hath true right to the Sacrament 
 of the Supper, for the growing up in the grace of the covenant. 
 *ft b Howbeit becaufe it is hard for a Camell to goe through a needles 
 markes of ^Y^ ; ^i^^ every poore foule cannot receive all this whole frame 
 calling. all at once to try it felfe thereby ; I will helpe it a little,by raking 
 
 it (b into peeces, that each feverall triall may enter in at the nar- 
 row doore the more eafily ; Let then the foule that would try it 
 itl^t about her calling, proceedein thib or the like manner, 
 . p Firft, hath God called thee ? Try it by his Preventing grace ; 
 
 vcn?in2 ^^' ^^"^ ^^°" ^^X' '^^^^ ^^^" ^^°" thoughteft of nothing lefle than- 
 Grace. grace, yet God was found of one that fought him not ; Did the 
 
 I , Lord fo mightily over rule £ind fo order thy occa{ions,of educati- 
 on, company, acquaintance, calling, miniflry, placing, employ- 
 ments, that in all thou faweft God Spreading his net for thee, that 
 thou mighteft not run thy courfe,but be taken in it,and be brought 
 home wards i" Did the Lord,hy this way of Providcncc,make thee 
 of a dead,unfavoury peece of flefh, to begin to hearken after and 
 favour the things of God ? it is a good figne. 
 5^ Secondly,canfl: thou fay,That the Lord fuffered thee not to con- 
 
 tent thy felfe with vanifliing devotions,and groundlefle hopes or 
 wifhes of good : Put by his word wrought thy heart, to fee into 
 thy corrupt heart and courfc. Did the Lord difcovcr thee to thy 
 felfe either in thy particular luftsjor generall bad courfcjor in thy 
 Originall poyfon of heart ? Did he knocke thee off from all thy 
 
 colours 
 
Chap. 2. Ofthetrkllofourefimstov^^rdGod, 2o? ^ 
 
 colours, fhiFts and excufes ? Convince thee of finnc and curfbs, and 
 cauie thee to ftincke in thine owne noftnls ? Its a good figne : e- 
 ipeciallyxvhentheio. Commandementsdidit. ' ^ 
 
 1 hirdlv, did the Lord keepe thee from extremities in this cafe ? ^ ^ 
 Either from revolting backe to thy old lufts (as one weary of Gods 
 yoake before the time j or rufbing into delp9ration; or falling into 
 a prefumptuoiis loolencfle and peace of heart in this thy dangerous 
 condition ? I fay, did the Lord hold thee do wne under his hand of 
 thcfpirit of bondage, till thy ranke , jolly and lufty heart were, 
 kiird and tamed in thee ? It is a good figne. 
 
 Fourthly, when thou wall in thine owne fence as one hanging 4] 
 betweene heaven and earth,at an utter lofiej'oylefle in any earthly 
 thing, and yet voyd of fpirituall : did the Lord yet in fecrct put 
 Ibme poore hope of not utter perifhing into thee , and whifper 
 thus, Yet what if the Lord will turne away his fierce wrath ? And 
 didft thou feele thy felfe by this meanes, ftayd, till better newes 
 came? It is a good figne. .„, 
 
 In the fecond place, 1 aske, hath God called thee ? Try it by his l^^Z,^,' 
 Aflifting grace,thns : Did not the Lord leave thee thus but ply thy /°^ ^ 
 heart with the word, and nourifh thy feeble hope 'with more and 
 more light in his Promife? Canft thou fay this light was no Moone 
 light, darke and doubtfull,but as the light of the morning,dawning Mat*^. if^ 
 and encreafing in thy foule ? Its a good figne. 
 
 .Secondly, did this light vanifh and ficete away into fiafhy pangs ^-* 
 ofjoy, without any abiding, or did it draw thee to behold fome- 
 thing in God,able to bottomc thy hope as the Law was to unfcttle 
 thy rotten peace ? Did it caufe thy 'fpirit withiiithee, to goe afide 
 and hide this pearle,digefl: it,the worth,the weight of it ? To pon- Mat.i^.44* 
 der the truth and warrant of the promife, that thou mighteftfee 
 how able it was tobeare thee? So that thou wouldeft not in fo 
 weighty a thing as this, leave all at fix or fcven , and truft rather 
 than try. Its a good figne. 
 
 Thirdly, when thy Affedlions were up in armes to purfuc this ^l 
 grace,with a broken , hungry, heart and defire, felt'ft thou the refi- 
 ftancc of thy felfe and felfelove to breede in thy foule even the 
 paines of conception, or quickning in thee ? Did this caufe thee to 
 difcerne felfe in the worke, felfe pride, felfe unworthinefle, felfe 
 fearesjfelfe hopc,carnall reafon,caviIls-,obje*5lions? Feltftthou Sa- 
 tan heere to ply falter with buffetings and temptations, than ( pre- 
 fently) the word it felfe could ftay thee ^ Did this confli(ft of felfe 
 
 P 3 agaipft 
 
^ t io Of the trjall of our epfes toward God. Parr.'s: 
 
 agamrt the light of the Word, fo afted thee as the ftrngling of the 
 
 twinnes in her wombe affeded Rehecca, when fhe went to God 
 
 for counfell ? Didft thou enquire ftill for counfell,^ and by degrees 
 
 labour to fee the heavenly reft and eafe of a promifc- the woefull 
 
 reftleffe pudder of felfe within thee ? Did this ftill make thy foule 
 
 more to loath felfe,and dive into the freedome and fulnes of Chrift;- 
 
 ill the promifef Its a good figne* 
 
 ¥• ' Fourthly , vvhen thou couldft not fecle fuch an overruling power, 
 
 111 the word as thou defireftjbut rather felf and doubting overruled 
 
 the word: canft thou fay, that in this fufpence and darkeneffe of 
 
 thine,thou yet ftroveft tohold to the naked truth of God ? To his 
 
 f aithfuil covenant, in which he cannot lye; Saweft thou enough 
 
 ill that to fatisfie thee,although thou wantedft a buc'ket to draw up- 
 
 this water out of the wells of Salvation? And did this fuftaine thee 
 
 in the others abfence ?'Did the ab fence of that thou wouldft have, 
 
 make thee foreftlefle after further meafure, that yet thou didfi:' 
 
 quietly fubmit to be ("the whileft) as God would have thee? To be 
 
 very glad, and boaft of thy nothing, that the glory of grace, and 
 
 the name ofGod might be magnified?' That God might have his 
 
 ends in mecre grace to fuch a bafe empty one, than thou thy owne 
 
 jEnds in being filled to the brimme ? This is a fpeciall good fignc. 
 
 r-., Fiftlyj-didftthoucontinueftriving thus, till the Lord drowned 
 
 ^•^' thy felfe and thydiftemper botli on right hand and leftjn the truth 
 
 of the promife ?: And doft thou labour thus to hold it, according to 
 
 it, as the truth is in lefus .'' Without hookes or crookes; refifting. 
 
 the dayly recouffe of flavi{hnes,eafe, felfelovc, puffing up, world* 
 
 2ph^ 4. 2tt ]ine0e,or any lufl: which might defile the fweetnelle of Chrift,and 
 
 weaken thy faith in him?Arethefe markes in thee,ti-ue and found* 
 
 ly wrought? Then are they good, though weake.ThirdIy,art thoii 
 
 called? Try it by the perfeding and fulfilling grace of God. Canft 
 
 thou^hen fay,! hat the worke of faith is finiflit in thee with power 
 
 and perfwafion -^ Canft thou fay, if thou have becne deceived in 
 
 beleeving, God bath deceived thee? If thou.perifh by.beleeving, 
 
 thou, art content? Canft thou buy and fell upon Gods Word? And 
 
 doth the Spirit of the Promife deliver thee into iti*' Deft thou finde 
 
 that fealing of heart thereby which fills thee with peace and fey 
 
 through beleeving ? Then is thy fparke growne to ailamCjand the 
 
 lord hath brought forth thy Judgementto vi(R:ory. Lefie meafure 
 
 than this may yet be a true figne:-but this is a fuller figne. 
 
 tti Sscondlyjis thelove ofGod in thy foulej^s coales in thy bofomsf 
 
Cukv'.iI 'OftlctrtalldfottVep^testGVl^ArdGOd, an 
 
 Doth it conflralne and herame in thy heart, tolove himagaine ? iCor.t.i4. 
 To tbinke no dutie too hard,no meatiire too much^Doth it worke 
 life in graceSj in Meanes ufing-, and workes of piety an3 charity to 
 God and man ? Or is it a love comming from a dead faith •• which 
 willfufter thee to bee proud and felfe-loving, unmercifull, care- Iam.a/iv*: 
 l^Sz^ barren iw fruits, worldly, covetous ? Thy faith is vaine, and 
 thy love rotten. But canfl; thou fay the love of God is a fire in thy 
 boneSjto purge thy drofle,to kindle thy heart to all love,thanks up- 
 i;ightnes,hurnblenes, innocencie, and fruitfulnes ? Irs a good (igne. 
 
 Thirdly hath God declared his righteoufnefle unto thee, iffom ^* 
 faith to faithjboth of kinde and meamre ? Try it then. For the for- ^?%]^«.^7- 
 mer, thus. God hath given all his a double Portion : (landing in a 
 coppyhold and a freehold ; the one by grace imputed which the 
 foulc takes up by the Court Rouk of the Promife.holding upon an- 
 other ; The other by a grace inherent, which it takes by the livery^ 
 and feafin of the fandlifying Spirit. Try then : Canfi: thou fay thyt, 
 faith hath both a hand to take the one and the other ? To take both 
 tighteoufiieCfe from faith of juftification, to faith of fandification?, 
 Darell thou not fever thofe things which God hath joyned ? Its a 
 ^oodfigne of a faith pretious for kinde, if by the fame faith, thou 
 canft receive both kinds of righteoufneflc, though by a fevcraU 
 conv^eyance. 
 
 Fourthly,.try the meafures of it. If Gods Righteoufncs be from 4s 
 faith to faith : it proceedes from one (lep and degree to another s 
 gets to it felfe more Promifes.more evidences^yea ftronger & grea- 
 ter. Canft thou fay, it is fo with thee?doft thou grow from faith of 
 falvation to faith of governement^Is thy cheefe religion,thy living 
 by faith .'' Is thy ^ith thy bottome for law obedience, and not thy 
 Morality the bottome of thy faith ? Is Chrift revealed to thee from 
 faith inhis Priefthood, to faith in his Prophecy and Kingdome, to 
 guide thee and rule thee ? Doth the peace of thy King fo awe thee,' 
 that rather than thou wouldeft forgoe it, thou wouldft forgoe all f^ 
 And, doth the Law of the fame Spirit of Chrift, which hath freed 
 thee from hell, affl all thy whole man, the powers and members 
 ofit, fo that ( in fomemeafure) not thou liveft, but the Lord Is-^ 
 fus in thee, to doe all thy workes for thee ? Its a fweet figne, 
 
 Fiftly,Try thy felfe in the Bent and ftreame of thy Spirit:Though 
 thy errors and defedls are many i yet if ftiU thy fpirit be upright,thy S^ 
 Courfe C taking it generally ) is found ; thy frailties are coverecf, 
 
 the Lord look^s not upon thee and thy finnes ^ bwc upon hi* grace 
 
 5 4 -.^ ^ 
 

 312 of the triall of our efiates toward God^ Pa rt. »• 
 
 in thee,Feare not : its a good figne. And thus might I be large. But 
 I content my felfe with a draught in fteed of many. 
 Triall |.' Now bccaufe this firft tryall of calling, and of a good eftate to- 
 
 Fruit* of cal - ward God,is more large and full than fome weake ones can reach" 
 i^"'- At leaft they may be difraaid by the weightineffe thereof : Befides 
 
 thefc,! will yet adde a fecond fort of markes,that is Jome feverall 
 fruits of grace as the foule may difcover them more eailly in it felf 
 to flow evidently from faith of Gods ele<fl ; of this fort are thefc 
 following in which I obferve no method^ but name them as they 
 1 MAtk; ^^^'' themfelveg, let every man take notice of himfclfe by his own 
 caremarke. Firft, ifweabufe no truth of God to wantonnefTe and 
 fecurity,its a figne wee be thofe children for whom Gods Bread is 
 prepared : For example,there are holy Truthes of God,and bleffed 
 encouragements : The Righteous fall feven times a day i The Lord 
 PjoT:a4.x^. fees no iniquity in Jacob. Whom God pardons one fin to, he will 
 Numb. pardon all : No beleever can fall totally from God, God loves his 
 when he aff^a(!l;s them for their finne : In many things we Cm all ; 
 No man here can be perfeA : but our perfedlion is the fight of Im- 
 perfedliontGod compts oi^r endeavours and willes for performan- 
 ces ; Faith is not the excellencie of apprehending and feeling the 
 good of the object, but our cleaving to a Word. All things, even 
 linnneturnes to the good of Gods ele(fl. None come to Chrifl fave 
 fuch as are drawne by God. Our comfort ftaiids not in our repen- 
 ting, but beieeving (efpecially : ) and the like. Now the triall is. 
 If thefc be fnares to us, caufing us to fall to floth and loofenefle, its 
 a figne wee are dogs •. but if they worke kindly to provoke us to 
 ./ealoufie and more a we, its a figne of children. Forexam.ple, the 
 (innes of Gods people God turnes to their good,and he loves them 
 Kom,l a8 . ^^^" ^^^ ^^ afflids them for finne,Oh then ! how much m.ore gra- 
 cious will he be to fuch as waike with him ? Thofe that trnely be- 
 lecveareeleaed,Oh/how then will my louleftrive for Faith,that 
 J may prove my eledion > Notbedefperate,becaufeifIbeclea, 
 I fliall beleeve. In a word, when fuch Truths are ufed for encou- 
 , ragement to the tender, not Qccafion to prefume, its a good figne. 
 
 I ■ \5^p^' - 1 5 Secondly, if we finde the Arguments of the world to worke in 
 ^ * ' «s by contraries ; as for example, if when the world argues for 
 loofenefle by the cuftome of the times -. we argue then for fo much 
 the more clofencffe in walking with God : and then above all, 
 thinke its a fcafon for us to draw nearc to God. Pfal. 73 . fik. 
 i Mark; Thirdly, if when wc may ( for ought man knowcs) fcape weU 
 
 and 
 
C II A P . 2 . of the trUll of our eptcs toiv'drd Cod, 213 
 a-nd avoid the marke of a Tinner : yea, when we aie in moft iecret 
 privacy Vom men, yet our confcience checks lis and keepes us a. 
 f 'ee f om it,as if all eyes ^vere upon us: And belidc^if the fecreteft 
 mffaSe vill, .ail and fting us, although but omi^ions of fome 
 rood! or defea iri the fecrer palVages of our fpiric, wanderuig, re- 
 m (Terformall in a Sabbath, in prayer or wor (hip : ir then we are 
 brought upon our knees with confufion.when men magniiie us for 
 thedutieswedoe,itsablefiedfigne. , ^ . , ^ , ... 
 
 Fourthly , if we ihrug and ftart not at dofe and neare Truths, ^-^^ Ma.k. 
 too hot and heavy for us : if we fliun not information of fuch,but 
 feele a fpirit joy full in us that truth is brought to us even with the Sc Gen. j^.z 
 lofle of fome luft,which the ignorance of it didnounlh m us : its a 
 fure figne, that the more the Lord cofts us, the moie we love him: 
 and would lofe any thing for it. « ,. , 
 
 riftlvafwhen we feele that God payes us home foranyfinncor ^Mai-fe. 
 
 liberty we corruptly lived in, wee then thinke it a cheape penny 
 worth, and coft well bellowed, if therebywe may bee purged and 
 reclaimed ; and mutter not at the way of it. 
 
 Sixthly, if that which fets us on to fuffer, bee the preferymg of ^ ^^^^^ 
 the honour of God and the purenelfe and power of godhnefle, , 5,^^.6.^1 
 more than any refpedl of our owne praife or zeale ; its a figne that j 5. 
 we love the truth for it owne fake. , , ^ . 
 
 Seventhly, if Gods way bee not liked, becaufe it rannes m our ^ Mar'i 
 ftreame : but when our way runs in Gods ftreame : If we preach 
 not, pray not, worlhipnot God, becaule our ftreame of credit, 
 comings in, welfare, content to the flefli, pleafing ofman, lyes 
 that wai^ : but our zeale and fervice runs in Gods ftrea me, & fights 
 under his banner, and good confcicnce its a good figne. For by 
 this wee fiiew that wee chufe rather that our channell ttand dry 
 whenGods is full-our crown.wealth, gifts be caft into the dirt, fo 
 the Lords crowne may ftand upon his head : than that our ftreame 
 and ends fliould run full, and the Lords dry and empty . When 
 we take no more care for Gods ends than himfelf looks tor^abhor- 
 ring to thinke God cannot fpare us,exccpt we ferve him throughly 
 with a craz'd confcience •• this is a fweet marke in this bad world. 
 
 Eiehtly, if we picke out and devife duties for God,when yet he 8 Mark. 
 ftreiahtens us : fo that when we cannot doe what we would, yet 
 we loe what we can : if not openly, yet fecretly : this argues wee 
 ferve God with our beft wifc<lom€,and feeke nothandlome fhitts 
 not to feryc him at all. ^ Minthlyi 
 
^ Markel 
 
 Aa«|8i 
 
 ro Matkc. 
 
 1% 
 
 Admonition 
 in oencrall. 
 1 Tke uiire- 
 gcacrate. 
 
 'iIoh,vcrf.z, 
 
 £ 14 OftU trkll of our efiates foi^drdGod,'^' Part.'i ; 
 
 Ninthly, if we fo ferve God, as none can, but fiich as wee m our 
 condition ••- abhorring to ferve him in a generality and with refer- 
 vations. For example, If in bad times, wee onely reft in our faith 
 and repentance , family duties and fuch as all times require : Buc 
 ferve not our time and Generation in the pecuUar duties thereof. 
 Alfo if being rich, learned, honourable, Minifters, Magiftrates : 
 wee content our fehes with fuch Religion as any poore , ideots, 
 meane ones.and priv^ate ones may do : but for the duties of the rich 
 as are rich,to honour God with ourvvealth, honour, parts, we arc 
 iarre from it:This bewrayes us to be fuch as are nearer to our felves 
 than God, The contrary to this bad figneis a good one. 
 
 Tenthly , if not onely we hate that calling and company,and oc- 
 cafions which admit us not to ferve God : But rather chufe to for- 
 go otherwife a lawful! calling, if to us neceflarily encombred with 
 conditions of an^vill confcience, chufing rather to endure any 
 ftreights, and to truft God in a pinching crofle , its a good figne. 
 Many markes might be added, whereof good bookes are full, and 
 the foules of fuch as are the Lords are convinced; as to love a Saint 
 as a Saint, even a poore one that is fo, better than the richeft that is 
 not : To be fruitful! in grace as well as gracious, to change no reli- 
 gion with^the time; to mourne for finnc more than for forrow,our 
 owne fin more than others ; and yet for both finnes and forrowes 
 of others as our owne ; to keepe the Sabbath clofely, and with a 
 thoufand more *. but thefe few I have chofen as perhaps agreeing 
 beft with thefe times , and becaufe many are not convinced of 
 them,as were to be willied. And thus much for the triall of our e- 
 ftate to God,neceflary for fuch as come to the Lords Table. 
 
 Now I briefely end with the ufc of the Docflrine.Firft to all forts 
 better or worfer, this I fay, Trie your eftate. All unregenerate 
 ones doe it more fully, toze your confciences by the parts and marks 
 of true calling and grace : And the regenerate alfo doe it,yet with 
 more quietnes and lelTe anxiety of hcart.as knowing thefe markes 
 belonging to them .-The former fort labouring to get fome fbnce of 
 finne, to rubbe their fecure hearts to the quicke,and get offtheir 
 deadneffe of fpirit ; awaking from the dead that Chrift may ofvc 
 xhtmM^tyGod is not the Godofthe dead,^utofthe/hmg,'Xhc Sacra- 
 ment ferves not to be put into the mouthes of dead men,'enemies 
 of God and flrangers from the life of grace : but into the foules of 
 the living,that they may profper and grow.How (hould fuch dare 
 Eo receive the fcale of a covenant of grace,being in a covenant with 
 
C H A p ^ 3^ of the trjall of our efmes toward God, a 1 5 
 
 hell and death-? Deceive not thy felfe: If then be in covenant with- 
 God,the fruit of the lips hath done it,even the effeftuallMinilkry 
 of the Law andGofpell; elfe thou art ftill as thou wert borne, in 
 pid y/^'»?»-f rotten ftocke. There is no communion betweenelufts 
 andChrift, betweene a proud, adulterous, hypocriticall worldly »Cor.6.ix3 
 wretch, and grace. Trull to it, ifthe Lord never called thee, thou 
 art not in covenant, fo as by an acluall faith: if God never ftopt 
 thee in thy lewd courfe, laideit as a bade upon thy fiioulders,pre- 
 fcnted thee with better hopes even the hope of immortality by the 
 Gofpell, digerted in thy foule the value of this pearle till thou haft- 
 bought it.Except the Spirit of God have purified thy foule through ^^j., j- 
 beleeving : never count thy foule fpirituallin the covenant, and 
 therefore prefume not upon thefealeof it. Alas poore creature.* 
 No necde of thefe is wrought in thee as yet: no condition of themj 
 no knowledge, no feare of the worft, no degree of defire, endea- 
 vour. 
 
 If G ods dcare ons,who have tailed his grace, yet find themfelvei 
 fo unfit to receive when they have faded, prayed, worlhipped and 
 walked with God all the weeke long; where (halt thou appears 
 who never wert fo in covenant at all ^ Renounce all thy falfe er* 
 rors and counterfeit fignesxolour not with God.(who will not be 
 mocked ) pretend not thy good meanings, civility, keeping of 
 Church, paying of debt, being in charity, giving of almes-, flied- 
 ding of teares: thefe amount not to the markes of a calling : but 
 fay rather. Oh Lord, by all fignes, I fee I want the faith of the co- 
 venant ofeod, and have run into a premunire with juftice all my 
 life long, and each Sacrament hath feal'd up my j udgement : God 
 hath long fuffered me, Idareheape up wrath no longer,^ I will a 
 while cut offmy felfe from the communion, that the whi4ft I ma/ •• -^, 
 get the faith of the covenant.Doe fo and profper. Remember yl//- ^,^^B' ^1 
 rlam and how fhe was fervedjwhen flic abufed Mofes^ and would 
 have yet abode in the Congregation : the Lord forbade her, fay- 
 ing, If her father had fpit in her face, jliould fhce not feparate her 
 felfe fcven dayes? So doc thou, and make ufc of thy feparati^- 
 on, to humble tliy foule : And yet doc not abufe the Lords cut-- 
 tmg thee of for a time, to lowre and quarrell with him, faying^. 
 This tryall hath hurt me:^l had beene quiet and well, if 1 had beene 
 let alone, and gone to the Sacrament; but this fearching hath fna- 
 red m.e,and now I am further off: No, this is nothing but-Sathans- 
 ddufion, who would for e-ver^ullthes from the Sacramenrr 
 
il6 of the trkll of our efiates toward God. Part. 2 • 
 whereas the Lord would hold thee off onely for a time, and {hut 
 thee up as a Leper for fevea dayes, till the Lord lefus the high 
 Icvit, t J, Prieft have beheld thee, and cleanfed thee by belceving. This fick- 
 nefle is not to death but lifetendure afPiielion in thy fpirit a while, 
 pray God to blefie this triallunto thee j repent with CMiriam^ and 
 thou ihaltreturne with ^ir WW ; and ble{fe God with Oncfimmt 
 that thou departedft for a time, that thou mightfl: returnc for ever. 
 So much for the firft fort. • 
 
 yfi u Secondly , this is exhortation to Gods owne people, that even 
 
 Exhortation they alfo looke for this worke of trying their eftate. Perhaps fuch 
 to Gods peo- ^\\\ fay they have tryed it often, and hold it by faith daily, and 
 E^-' therefore its needelefle fo to doe ; Butlanfvvcr, yethonour this 
 
 ordinance and renew your comfort, by reviving the memory and 
 prefence of it : The ofmer you doe it, the eafier is the worke, and 
 the gaine. Yee will objec% Chrift lefus is the fame, yefterday, to 
 Heb.i 3.8, (Jay, and for ever. True, but your unbeleefe is great, your incon- 
 ftancy admitts infinite feares, waitings , doubts , and diftempers. 
 Revive therefore the fence of former mercy , and apply it each 
 Sacrament a new : Bee not weary of getting daily more fweetncs 
 1 Pet! 1. 10. in the promifc, and proove your calling and elc(flion more fure to 
 your felucs, as it is fure in God : Pray for more infight, favour and 
 taft of this worke : and injoy the comfort thereof at the Sa<;ra- 
 ment. The lefle ruft yee have gathered,the lefle filing of your foulc 
 may ferve. Take either the three points of calling before faid, 
 which are the fureft , or fometime revive the other markesand 
 fruits of converfion : Doc not divide them, but try thy felfe by 
 them all together if thou can : if not,then chufe out fome few con- 
 cluding markes, and apply them to thy felfe: if it be hard/eeke to 
 God to teach thee to fearch them in rhy felfe ; mourne for any de- 
 cay of them, and humble thy heart for it, and give not the Lord o- 
 ver , till both thou know that thou hadft them, and (in meafure^ 
 they appeare to thy felfe prcfently : Recover thy lofle, quicken 
 Hcb, 12.7. that hath wanzed, ftrengthen the feeble knees and hands : and fo 
 " * ' doing bledc God, that by the occafion of the Sacrament, thou haft 
 feene thofe graces to abide in thee which thou thoughteft thou 
 wantedft;for the Lords waies tend not to deftroy,but to edifie,and 
 nottoturne thee off from the Sacrament with feare, but to fend 
 thee thither,with ftronger confolation and hope. So that thou {halt 
 have fmall caufe to repent thee for obeying God .♦ For loc, in this 
 Efay 1 f : thy itrcngth, thou maift goe to the feaft of the hijls , to the Lords 
 
 fat 
 
Chap. 27 Of the triall of our eftates toward Ged. iij 
 
 fat things, and fined wines : the which if the Mafter of the feaft 
 bid thee to j neither have any other, nor thy felfe authority to 
 
 forbid thee. r^ ■, ^ r,[,' n\u, 
 
 Butheerc Tome will object: : Put cafe many a poore foule doe O injection. 
 fta<^ger,and alledgejfthcfe bee markes of a receiver, I am none, 
 forTcannot proove my calling by any of thefe markes:But rather 
 call into queftion, both my calling and the fruites : both faith and 
 • holineffe: for alafle,! feele not my felfe to live by the one,& I fin 
 often againft both law and grace, I am held under with lufts and 
 corruptions.! anfwer :For grofler breaches of duty the Lord taskes ^^/^^^^^ 
 thee to ferious humbling and repenting, bur not givmg over thy ' 
 confidence ; As, for ignorance, or infirmities unavoydable , they 
 (hall not hurt thee: if thou can fay, I havebeleeved formerly. I 
 tell thee : the ktdt of God in thee is immortall j As appeares by ^ 
 thy longing after the Sacrament.] f then thou fuiped the word by 
 thy felfe for thy omiflrions,decliningto cafe,to world,to other c- 
 vils,if thou defire to know the worft by thy Mfc to vomit up thy 
 morfels, and to recover thy hold upon the promife : if the fruic 
 of the Sacrament be fo precious to thee,that(fo thou mighteft find 
 thy felfe an invited guelt ) thouwouldeft not bee kept from the 
 Table of the Lord, for the world : then I fay. There is fire under 
 the afhesjtake them off; that it may appeareandburneout.-Clafpe 
 about thefe markcs ( though but in poore meafure ) and when 
 meafure failes , cleave to thy uprightnefle , and let not Satan or 
 felfe bereave thy heart of courage and hope to get by the Sacra- 
 ment, but know, thefe muft not beate thee from it. 
 
 Yea,(will fome fay) But when all is faid that can be, It i want of^'jeBlon, 
 fiith it felfe the chiefe grace that ferves to cover all my unwor- 2 , 
 thines,! cannot come.No w I feare I have it not • for why > faith 
 overpowers, and prevailes in a true belcever above doubting,and 
 carries the foule above all feares to the alTurance and feeling of 
 mercy, and fills the heart with comfort and joy 5 thefe I vvant, 
 therefore I have no faith. I anfwer : Try thy felfe by that I have j^^j^^^^ 
 fpoken about faith before : and let that ttay thy fpirit.Farre be it 
 from us to affirme faith fo to confift in the full fayles of perfwafi- 
 on, and in the .flaming out of comforts, that where this mealure 
 is lacking, the foule is to balke the Sacrament, and lye downe in 
 the cold Couch of the Law, and water it with tcares continually, 
 till this fulnes be attained. For to fay truth, Thefe are the effefts Mat.ii.zo. 1 
 rather of faith j (when judgement breakes forth for her unto vi- 
 ftory) than the hSi of belecving» ^^^^ 
 
21 8 ofthetrullofour eflAtes towdrdGod* .- PartV?; 
 
 'AnCw ' One thing I mufl: freely confeffe : That there was never more 
 
 I. By confer, caiife than now in this forlorne AgefuU of formality and diflem- 
 fion. bUncr,(in which the'devill and the error of the wicked would de- 
 
 ceiv^ the very eled^if polTiblejto preffe upon the foule the necef- 
 fity of faith with power. For,weake faiths hardly will beare out 
 the ftrong (iery darts of Satan, which now in this fubtill world, 
 are on foot to try ofir efFeaualnelTe of bclecving.Mcn hearc prea- 
 chers fay, Faith is as true in the leaft fparkle of it, as in the whole 
 fire:and faith may as much excell in infirmity to hold the promife 
 upon former experience, as in the greateft ftrength,&c. 
 
 Now(as I faid before) what ufe doth Satan make hereof in hy- 
 pocrites, fave this ? They neede not be fo earnefl: for faith, for the 
 kind of it muft fave them, not ths meafure,and the weakeft may. 
 be faved as well as the ftrongeft. I could in this refpedl wiih,that 
 fo oft as Gods Minifters fall upon thefe Arguments,they tookc as 
 good paines to ftave off the doggcs, as to encourage the faithfull- 
 wcake ones. For when error hath once defiled a man in the root 
 and truth of faith : then he growes prefumptuous to thinkc that 
 each wanzing morion & Pang after faith,is as good as :that which 
 is attended with felfe-deniall,and cleaving to the promife.Whcr- 
 as faith of the true (lamp although it come fbort of fome feelings, 
 fl:irrings,and much more that overpowring of fpirit that quafhcs 
 unbeliefc; yet the fpirit of ^race, puts forth it felfe in combat a- 
 gainft their infidelity, fets it in the forefront of Gods battery, (atj 
 Vrlah was fet by loab) maintaines no eafe or floth in them,but ra- 
 ther mourning for their (landing fo at a (lay, with continuall care 
 to proove themfelves to be in the faith, and their calling to it, to 
 be efl:eauaU. And in this warfare they looke for no difcharge,till 
 God have anfwered them in fome meafure. 
 psi But to anfwer the objeflion,&fo to conclude,! affirme.that not 
 tion ^ " only the weake in faith, fimply ,but even the decayed in faith, yea 
 " ' the fallen into finne, if recover'd by faith, are not to be debarred 
 
 from the Sacrament, till they become partakers of overpowring 
 grace of the Spirit.lt were exccedilig abfurd for a Phyfition to fay 
 to one tormetcd with a burning ague,want offleepe,or like pain; 
 That he muft forbeare Phyficke, & lie under his difeafc, untill he 
 get more ftrength,and recovery. What (hall Phyficke availe him 
 after, if he die before ? Or what needs- it, if he be recovered ?The 
 Sacramentjl fay ftili,is rather the portion of the weake child,than 
 of the ftrong man,fo that a loofe,daUying heart be abhorred ; and 
 
C H A p ^ ^» Of the trldll of our wantsl a i ^i 
 
 to fnchthis ordinance ferveth. And ( to fay truth ) fuchpoorc 
 foules neede not be urged to more lorrow than they feele : for 
 what forrow is like theirs who mourne under unbekefc? and yec 
 even fuch (as experience proves) have found the Sacrament effe- 
 ftiiall, to fend them away much fetled and confirmed. And fo for 
 anfwer of thefe doubts , and alfothe triall of our eflate in grace, 
 ere we come to the Supper, thus much be faid. 
 
 Chap. III. 
 
 Of the triall of our t^ants.. 
 
 \ Ext to the tryall of our eftate, fitly ofters it Telfe to onf Try all z, 
 view the Trial! of our wants. The method whereof O^o"f wants 
 (God willing) fl^all bee this. Firft to lay downe the 
 groands of this Triall. Secondly to fhew the nature of 
 lathrlftians wants, and what fort they are of. Laftly, intlieufe 
 to teach us in what duties the Triall of our wants ftandeth. 
 
 The ground of this triall is manifold.Firfl:,the neceflity of Sacra- * things. ?; 
 inentall trying of ouV \vants,appeares in this, that as the Lord en- '^^^ siound 
 /oynes all that receive, ta prove themfelveii to have grace : fo he ^I^^ '"th^!' 
 fuppofes aliTuth to have many wants therin. So long as this body yvamsr ^°^ 
 of death , and back-byas of corruption cleaves to the regenerate 
 foule to retard and weaken it, to defile, to difable, to difmay, to 
 quench it :a poorc foule fhall never want matter to cry out, (even 
 when groffe evils are farre oft')Miferablc man who {hall deliver „ 
 me ? How fhall I doe to get out of this my dead,laski(li lazy and ^'""•7'*4» 
 unfavory courfe?Who fhall fupplymy wants? J^^ow then if thefe 
 wants be unknowne,how fhall the foule be thankefall for the re- 
 leefeof them? How then il ould a Chriftian fearch them out and 
 mark themMn thedaties of both tables,in the ufe ofthe ordinan- 
 ces, in the graces of thelpirit, in the order of our xvhole converfa- 
 tion-' For the firft. The circumftances of all duty,what wants have i- Saarcb' 
 they? In the ground of our Adions.how ignorant are weof Gods 
 perticular wil,how erconious in difcerning the colors of good & . 
 evill,and eafily miftaken ? how unwife in weighing the fitnes of 
 inconvenience, feafon or unfeafonablenelTe, fafety or fcandall of 
 our Adions ? Why is itfo, fave for want of wifedome & Judge- ^ g^_.j. ^ 
 ment ?l.\n the manner of doing,how impare,unfavory, incon- 
 fiaiitjirpefoliitef whyjfave for want of hoUneifc heavenly nefle of 
 
 minde^j 
 
2 20 ofthetrldlofourwitnts. Part. 2. 
 
 mincle,courage ? 5. For the meafure,howremifl'e,lazy^old,back- . 
 5 ^"''^'' ward,and coSceiit with any thing? Why fave for want of found - 
 c A nesjintec'rity ,and fulne^? ^.In the end,how corrapt,ielfefeeking, 
 4 ^"^"' forgetting both Gods honour,our owne peace ,and the good of o- 
 thers ? W hy,but through want of lovejUprightneffe and felfedc 
 niall ? And ^o I may fay of duties in fpeciall : How hard doe men. 
 finde it to keepe a mediocrity ,and avoyd extremities? In worldly 
 bufmes, to goe bet weene loofe carelefenes, or elfe extreame car- 
 , king ? either wholly improvident, or buried in the earth ? In the 
 duty of Charity and mercy, who underftands himfclfe bound to 
 give according to his eftate, but rather under it ? In our words,^ 
 who keepes a meaoe betweene filenccor jangling ? In judguig ot 
 others who fhuns partiality xredulityjprejadice, cenforioufncs ? 
 Sc arch j . The like may be faid of ufmg the ordinances ? In hearing what 
 
 want of waking, attendance, reverence, mixing the word with 
 faith?in the Sacraments, what feldomnes,unpreparednea,rafhnes, 
 and profanation ? In prayer what formality ,commonnes, and di- 
 {Iruft ? It were endleffe to infift in all. 
 In the exercife of graces,what carnality & fenfuality is there to 
 weaken the life of faith ? What one grace of the SpiritjP^tiencc, 
 Love,Communion of Saints,mercy to the affiiaed, Jhankfulnes, 
 Humblcnes or the like, which hath notherlangour and infirmi- 
 ty? As for the order of our Coverfation, what weaknes appeares 
 not ? Who obfcrves Gods adminiftration towards him or his, in 
 Patience.CrofleSjMercies ? Where is the man who lives by exper 
 rience of former times ? What want doe we finde of Quietnefle 
 of fpirit in taking up, or bearing our Gro{res,if any thing te<iiou!i? 
 Whom doth not profperity pufFup? And in family governement, ■ 
 c ompany,liberties,buying,felling,and common life,how is it that 
 Chriftians feeme as other ordinary men, becaufe they know not 
 what it meanes, to rule inferiors wifely, live with wife meekely 
 and purely,ayme at doing or taking good,ufing liberty fparingly, 
 and doing to others as we would be done to ? Surely if wants be 
 fo rife in our whole courfe, how (hould a man who would finde 
 rclecfe at the Sacrament, marke and furvey them beforehand ? , 
 aground of The 2.ground of this duty of Trial! of wants,is the wifedora of 
 tki. triall. God in providing for the foules of his people,a fupply of all their 
 wants in the Sacrament of the Supper. A point which is yet as a 
 Riddle to many receivers: who although they looke at the Supper 
 of the Lord as a fcrvice of high deYoti6,(it tg hold men well occu- 
 - - - - - ^ ' pied, 
 
 The 6. 
 
 The 7. 
 
C H A pI^* Of the trhll of our wdntsl 211 
 
 pied, and -kecp'e tli^em from bafe earthly thmights, yet alas \ farre 
 are they fi-om once dreaming that it is ordeyned for a fupply of ail 
 their wants. It needs a good perfpedive to flie vv a man the I ord 
 Icfiis Sacramentall , ready to fill the foule with all good things, 
 much more to fupply all our wants. Chrift in the Supper is fealed 
 by the Father to give us all that his Promife conteincs : Now if 
 that ofter provifion againft all defeds, ignorance, iinbeleef , carth- 
 lir>e{fc : it that bee able to releeve the wants of the foule complay- 
 ning>that {he is unable to beare a crofle, to enjoy a blefling, to live 
 well in marriage,&c.What lefle can the Supper conteine,fave the 
 (calingupof that provifion, and the unlocking of alU>ods ftore- 
 feoufe?The Lord in the Supper hath taken meafure(as 1 have noted) 
 of all the infirmities and wants of his Children : and although iz bee 
 not fenfible to the eye of fiefli, fave in a fhadow of the Elements, 
 (Bread to repaire ftrength, and Wine to reftore the Spirits) yet fo 
 it isy there is all the Lord Iefus,(as one privie and fenfible of all the 
 wants of his members) to fill up every breach, to foder up every 
 chinke and flaw of the foule, that can waite for him. How fliould 
 the foule then put on the Lord Jefus his apparell to cover hei-jex- 
 cept her nakednelTe in each part bee undcrftood f Or,how fliould 
 thofe Varieties of difbes of Gods feaft be fed upon, except each re- 
 ceiver feele his owne wants /"Feafts we know confift of many dain- 
 ties becaufe there are fundry appetites,& each gueft hath his fpeci- 
 all longings. So here the Lords love in providing fuch fupplies in 
 Chrift ihould teach each gueft to enter into his own wants, except 
 we ftiould thinke the Lord either fo unwife as to abound in fuper- 
 fiuous provifion, or to faile in neceffary ? 
 
 The thif d ground is taken from that fpirituall inftin(!T: and nature ^^ ^j^. ^ 
 which is ingrafted into all Gods people ; and that is, to feeke the a^und. ' 
 welfare of it felfe. Now that cannot be except it were fenfible of * 
 her wants. Wee fee it is naturall to each creature to procure the 
 fupport of it felfe by all raeanes. The leaft maime in a tree or plant • 
 or herbe, caufcth a kind offence in the creature, for it will fill up 
 the wound and knit the breach againe,^ The body of man bceing 
 wounded, or the flefh decayed « or the fpirit, fmite a feeling ana 
 companion into the naturall foule , which lins not till by nourifli- 
 ment .cordials or Phyficke,the want be repaired* So much more U 
 it in the New creature ; it cannot feele a want of grace in it felfe 
 (except it be not it felfe,but fallen into fome fpirituall lethargy )bnt 
 it is fenfible of it felfc,6c cajinot lintill it out-grow it,and fupply it 
 - - - Q by, 
 
522 ofthetrj^llof our Wants', Partiii 
 
 by meares, that fo the welfare thereof may be recovered : Now 
 what meanes are fo like to eikeup and repaire fpirituall loflTes, as 
 die Supper of the Lord ? and hov/ can that helpc, fave by the duc^ 
 trials of our wants ? .- ^ 
 
 % G-nerall ^ "^ ^^ *^^^*^ ^^ ^^*^ fecbnd generall ; fome may aske, What,and 
 Whas and' of what fort are thefe wants.? 1 anfwer,That wants are fuch things 
 What forts of as prefuppofe true Grace, in the being of it. Wants then may bo 
 wants. called either defers of grace, or d. cayes in grace. By defers I 
 
 nieane commings fliort of that which ought to be: BydecaiesI 
 meane failings and lofTes in that which hath beene. Defers are ne- 
 ceffary afwell as willing .• but decayes wilfull and voluntary. De- 
 feds arifc fromfundry caufcs ; fometime from unavoidable , of 
 elfeunufuall inabilities and impotency of underftandi'ng , memo- 
 ry, fpirit and parts •. Sometimes want of due meanes and helpes as 
 ofpublique Miniflery, private ordinancef^jCOunfelU fellowfhipoc 
 the like. But efpecially I fpeake of iiich,as arecaufed by either the 
 fbuies nenlecV of meanes by which Hie might fupply her wants, or 
 iifing them leflefrequently or- fervently, than (he eughttorelfenot- 
 wife and thrifty exerc lie or improvement of graces, ocrafions,and 
 experiences already attained. In like manner I fpeake of decayes- 
 in what we have gpt, either for the kipde or number, or the mea- 
 fure and forwavdneiTe. 
 Now I come to the ufes,and to direction for tryall of our wants* 
 ^ ^^ And(to fpeake oftwo or tb ee ufcs ere I come to the-maine./Firft,. 
 
 Xerror. j^^..^ -^ ^.^^^^ . ^^ ^^| ungodlv ones , they are wholy made of priva- 
 
 tion?^; fporsare nejt-feene m ftained clothes % They cannot come ta 
 the ba rniient becaufe they cannot try their warts. They ha vei 
 no wants to try ; both , becaufe they have no ftocke^ of grace 
 a: all, and becaufe they are not feiifible of th& true Tveafure; 
 1 heir mUery is they have but one want , that is want of grace in 
 gei.erall, no i^od, no hope^ no reconciliation , no faith. Oh I 
 - thefe arenot as one who hath driinke fome gall and' wormewood, 
 butaredrowi edinthegallofbittemefle, ( as Peter told Sirnot 
 Aa>?.a3. lJIXi!r«^-)Th€vhaveriogaps or fiawes,butlietohavockeand allis 
 do.w.r.e but the hedge and ditch i they have no wants or breaches, 
 for .4Uheir life is a wide gulfe of diftance, betweeneGod and 
 them, v; 'fecn they fee the godly mourne for fome particular v/ants, 
 asofmemon'3 gif^sto^pray, to faft, or of humility aed t'he like^ 
 they doe not fnnte. upon the thigh and fay, O Lord,dcethefe(who 
 v^H have fon;ie go^^i &<^cke of grsice ). thus cftm.plaine for a.few 
 - - D .> - wants 
 
C K A p . 3 . Of the tryalhfour w.int$, 22^ 
 
 wants, audamT no whtt troubled that I want grace altogether ? 
 
 If the righteous Co mauvnc becaulc he'e and there fbme want ap- 
 
 peares,{hal I be thus merry being a mee' e begger & a banquerupt? 
 
 'j he one (Ireincs at a gnat and is troubled to iee any gif t oFinccke- 
 
 neiTcorof uprightncHe in others which they want: and the o-" 
 
 ther fwaUow a CammeU and ftidx not tafay ,1 hey hope to doe as 
 
 well a-s the moft pxcife of them all. Tremble Oh ye wofull meat 
 
 The i odhathafeaftofall good things, but you are incapable of 
 
 thera, yea bid him take them to himfelfe, they want none of his 
 
 diflies. 1 hey aske who (liall fliev/ us any good ? good bargaines, P*^*^ 4 ^>7. 
 
 marriages, fellowOiip at the Alehoufejgold andfilveri or if they ''■'^'^^•^^■'** 
 
 be full of (jods hidden treafu'e^it is from che earth: they are full 
 
 and want nothing, therefore all that God powres into them runs - 
 
 over. Oh' doth k not kare ye that ye are bereft of any right to the 
 
 Supper, or that whether ye come or come nr t, the Lord hatk 
 
 fworne ye fhall not tafte of his bupperH hat he will turne yebaclc ^"^* ^4-^4» 
 
 (at death) and bid ye fatiate you felves with the things yee have 
 
 gotten I Oh/ be fenfible and pray,or rather defire others to pray for 
 
 you,that if pofltblejthe wickednede and curfedbarrennefle of your 
 
 heart may be forgiven / 
 
 Secondly, here is admonition to all who \vouId receive aright, pr > 
 that they beware of fuch evils in this kinde both on the ri^ht ban d a j *' • 
 and left, which might hinder them.On the right handjlet'them be ^'''^^'^"'°"-' 
 warned of two things. Eirft.that theyreft not too much upon their rj. 1 ■ 
 quickfightcdneffe into their wants, their efpiall of their (ifuall in- ^'^^ ^ * 
 firmities; no nor yet their complaynings, mournings and teaics 
 for them, except due triall of wants doe attend theie. There is a 
 white Devill which will tell them; Oh / there be few Chriftians 
 who marke themfelves fo narrowly as you / you are happy/ No 
 nojhe Duffes you up.TriallJof wants ftands not in thefe only : Their - 
 wants may perifh with them, if there be no more but fight and 
 complaint of them:and yet I fay alfo that many come not fo farre. 
 Secondly, when the Lord hath truely humbled ye for your wants,' ^r^»^^ i.. 
 feenc and mourned for.- doe not fo overbade your felves with 
 them, as on the other fide to be fwallowed up with excefle of for- 
 rowj as if the fight thereof muft: need^ drive ye from the Sacra- 
 ment, and as if none were fuch as yoi^. Extremities are eafily run 
 *"^^*^"t the Lord will have your fdrrow moderated and alayd 
 with thanks and faith, that ye may come to the Sacrament for fup- 
 ply ; Others are fenfible of the fame with you; and no wants have 
 " 0^2 ycc 
 
224 ^/ ^^^ ^^^'^^^ of our mfits^. "* Part. ^^ 
 
 yet met you/ave fuch as are incident to the godly :tlie lord would 
 not Jfhew ye your wants to quedion your eftate but to fupply them 
 at the Sacrament. Therefore be not difcouraged, but argue thus^ 
 If the Lord would have caft me off,he would have left me voyd of 
 grace, and fuffered mee to runnc into groffe offences , rather than 
 humbled me in the fence of thofe wants which his owne may bee 
 guilty of, that fo hee might make mee better and according to his 
 owne heart 1 If I could fee , thefe wants fhall turne rather to my 
 good, than drive me away from God altogether, 
 '^ranch 2^ Other terrours are alfo on the left hand , which this~Do^rine 
 meets with: The one is careleflenesjthe other foolifhnelTe.i^orthe 
 former, bewa e leaft we grow through a degenerate cafe &, floath 
 of heart, furfetted with the love of fome luft or other, to (hake off 
 the fence of our wants in a good courfe , and fo fall to delight in a 
 ipirituall decay and commonnefle of carriage, to thinke that if we 
 can make a fliift to rubbe through the day , weeke or moneth in a 
 fmooth manner without the taint of fbule (inncs ; it skills not, al- 
 though they be paffed without any clofenes, fruitfull fpendingthe 
 time, meditation, watching to heart, tongue and actions : If this 
 errour once take hold of thee,it will turne thy wants quickly into 
 W^^fich /L f^<^"^® contempt and loofe profanenefTe. Abhorre it therefore. Se- 
 W-~ * ^* condlv,take heed oftlie error of thy conceit moving thee to thinJ^e, 
 that tne Spirit of Regeneration which is in thee, will aft and pro- 
 voke thee to improove the grace of God, whether thou ftirre or 
 fit ftill, fleepe or wake. It is peftilent dotage. True it is, the Spirit 
 of grace is an aftive principle in the foule of the regenerate, it is a 
 ^ full eternall working Spirit of it felfe, able to fupply all want, as 
 Y,m.^. t^v p^.^i fpeakes : Howbeit not whether we will or no : its a willing^ 
 not neceffary or compelling principle, and is given us not to let it 
 lie by, but by the daily ufe of meanes without and within ,efpccial- 
 ly by the hand of faith, to be continually jogged and fet on worke. 
 The fliarpeft faw may lye upon the timber long and neere enough, 
 but it will cut never the fooner, except the lively hand of the 
 workeman flirre and move it duely How fhall the Spirit of grace 
 worke upon thee, outgrow and repell thy errors, amend and fup- 
 ply thy wantSjwhile thou ftiffercft it to lie rafting and unprofitable.- 
 in thee, both at other tiiTies, and alfo at the Sacrament ? 
 fTe p Thirdly, this point affords comfort and encouragement to all 
 
 Comfort. thofe who have tried themfelves about their wants. Firft, hereby 
 'Branch J, fhey may know themfelves by this raarke to belong to God, be- 
 
 caufe 
 
C H A p . 3 • Of the trhll of our wms. 225 
 
 caiifc they are dayly occupied in the marking and laying to hea' t 
 their wants.Poore foule I even that which moft de/cc^s thee. Alas ! OhjcBioft, 
 thou faift. If I had the perfections of fuch or fuch an holy Minifter 
 or Chriftian,fuchtendernefle and zeale,and heavenlincfl'e of mind _ 
 as I fee fuch doe walke with, it were fome what. I anfwerthee: ^^'^• 
 That thefe holy men and women whom thou honoureft fo much, ^ • 
 came to their meafure no other way than by feeling tbeir wants j 
 and if they do not ft ill feele them as they have caufe,thy cftate w^ith ' 
 all thy wants, i^ better then thers in all their pcrfedion* Senceof 
 wants is our beft degree in this life. Which i fpeake,notto hinder Arfwer. 
 thy defire of greater grace, but to comfort thee againft them. A- 2. 
 gaine, I tell thee thy wants argue thou haft a ttocke of grace al- 
 ready, and therefore mayeft be comforted. 
 
 ObjeEi.V,m. it is but a poore ftocke : I anfwer,the Lord is the ma- ofySlion. 
 ker of the poore and rich, and according to his admeafurement, fo 3^ 
 is thy ftocke , leffe or more ; and if thou have a ftocke from the jnfmr. 
 Lord, thou {halt not beare the blame of the fmalnefle of it, fo thou 
 feeke to mcreafe and occupie till thy Mafter come. All cannot have 
 great ftockes : it is in the fpirituall ftocke as in the temporall. A 
 ftocke of twenty or forty pound for a poore man is as good as hun- 
 dreds to a greater man. So here. Thofe talents of knoyi'ledge and 
 faith, nay though it bee but one, ( fo it be not buried in a napkin) 
 which a poore foule hath, are fufficient for his eftate.Perhaps fiich 
 a poore Tradefman, may by fundry occafions, want here twentie 
 {hillings, there forty, and fo borrow and fupply his wants, till his 
 trade growes better, and his cuftome increafe. Yet for all this we 
 count not fuch an one a begger : But fay thus, Alas poore man hee 
 had never any great matter to begin with, but ye fee he lives well, 
 and brings up his charge,and keepes out of debt; and although he 
 hath wants now and then, yet hee hath not fpent upon the ftocke, 
 nor trades with other mens monies : Therefore it is good to 
 helpe fuch a one in his wants > to keepe him from want. Thus is it 
 with a poore Chriftian : he is not in want, yet he hath wants, but j. t 
 his ftocke abiding. Againc^I fay,be comforted in this, that thou art ^^^^'^" ^t 
 fenfible of thy wants which thou couldft not be,except thou hadft a 
 ftocke. Onely they who have fome what can thrive, becaufethey 
 "want fomewhat to eike out their ftocke with, and feeke more. Ye 
 flial never heare a begger going from doore to doore,to complaine 
 that hee wants a featherbed, or a bedfted, or a ftocke of money, or 
 an handofme houfe, or good cloathes, or cleane linncn : Alas, his 
 
 Q^3 beggers 
 
Branch ^. 
 
 m6 of the trjlnofotir mnfsl Part. 2» 
 
 beggers coat, and cleane ftraw in a Barne content him : his being 
 in want, keepes him from the wants of a man that hath fomcwhat 
 to take to. So here, A poore Chriftian ftockedvvith fomewhatjis 
 ever wanting fomewhat ; its an eye-fore to him to fee others have 
 and himfelfe want : here hee moiirnes and complaine?, Patience 
 good Lord is wanting to my poore foule, I cannot be linmble and 
 deny my felfe as others doe, nor pray, ror be thankefull. Oh ! be- 
 ware leaft your Wants and complaints blinde yee from feeing your 
 ftocke and being thankefull. If ye had no ftocke, we fnould never 
 heare of the wants which now ye mcurne under. Againc, be com- 
 forted in another refpedl : God will fupply all thy wants, ifthou 
 want not a ftocke. He that hath,fhall have more given him,till hee 
 have abundance .- But from him that hath not,{haU be taken away, 
 even that he had. The Lord h a bountifuU Father, not like to the 
 fathers of our flefli ; If a child be alvvay complaining to his father, 
 what anfwer fhali hee have but a checke ? Thou art alwaies com-* 
 playning of wants, T put all into the bottomlefle purfe 3 But the 
 Lord is a Father of all abundance, and will give more than we cari' 
 askeorthinke : He upraidethno man, and yet gives plentifully :: 
 Open thy empty hand and the Lord {hall fill it : and efpecially at 
 the Sacrament. Come in the true fence and tryall of thy wants in 
 Chrift and faith for fupply, and thou needefl: not doubt of fupply. 
 Onely be content with thy portion; The Lord hath not fuperfluous 
 grace, but he hath convenient. Although thou have not the richeft 
 apparellj coftly plate to fet forth thy Table, nor fare delicioufly e- 
 very day, which were to farfeit thee, and make thee forget thy 
 felfe ; yet ifthou have honeft fufficiencie to keepe out of debt, pay 
 every man his owne, and liveft competently of thy Trade, its a 
 great portion ; He is a rich Chriftian who (its clofe and comely to 
 the Lord, though he bee not fuperfluous, A comely Chriftian hath 
 caufc to be thankefull. 
 I he laft ufe of the point in that whichchiefcly toucheth the fcope 
 of the tria^Land that is exhortation to all that come to receive,that 
 firft they try their wants. Queft. How fliall that be ? Anfwer. By 
 fome dire(flions fielping thereto, cither remote or neerer The re- 
 mote is.to beware of fuch lets as hinder it.They are thefe,! .When 
 our eyes are more bent to fpie out wants in others,than our ownj& 
 T. Beware of ^^Y ^ n^o^e heavie loade upon them than our felves. Strange it is 
 kt». I , how apprehenfive every one is of anothers blemifhes : aske them 
 
 ^hat they thinkc of fuch a man, prefently his blot or dcfed: ofiers>. 
 
 it 
 
 Exhortation, 
 4-nfw, 
 
Chap Tj r Of tic tr^ a II ofoay rvittts 1 227 
 
 it felfe,but his good qualities arc concealed.Why is tills, fave that 
 our fight ftands rather in looking forward, than refleding backe 
 upon our owne inward infirmities. Nay, although wee come but 
 once in their company, if there be any weakenefle in them, as of 
 rafh zeale, or unfeafonable fpeech, pallion, vanity lightnefle; &c. 
 Oh we (hall not neede to be taught what their dileafes are; wher- 
 as perhaps our owne are farre greater, though deeper and more 
 fubtilly covered than theirs, who becaufe they (ee not their errors, 
 betray themfelves ere they are aware. Oh ! we do but guefle at o- 
 ther mens, but our owne we know, and what helpes we have had 
 to relieve them though to fmall purpofe.He who de wells at homCi 
 fliall have fmall lift or leafiire to looke after others. Another let is, 
 falfe conceit, that cur wants fo they breake out no further, {hall *-^»^' 
 not prefudice oc hurt us : All (fay men)have wants,fome or other, 
 and the Lord will paffc by them, and not looke ftraightly what is 
 amiffe. But let us remember. That many a man who hath a pretty 
 ftocke, yet bearing himfelfe upon it, hath run himfelfe fo farre in- 
 to debt, that ftocke and all have beene faine to pay them. Let no 
 man (light his owne wants : a little errour not mended in time, 
 hath brought fad confequences after it. Let us therefore rcdrefle 
 the fmaleft betime, and then the greateftfhall be prevented. 
 
 Butto comeneere the point in hand,facramentall trial 1 of wants Whctcliitri- 
 (lands in thefe three branches. Firft in a clofe and impartiall over- !' ^ oj^v^i^ts 
 looking our felves in our whole courfe, not onely when others ^^j'^J^y*™ 
 watch us narrowly, but when wc are by our felves : but more el- ^ ' 
 
 pecially to marke the inward paffages of our fpirits before God, 
 And not onely doe this in a good moode , but to carry a wary eye 
 confl-antly over our waies. Alas I perhaps many a man being at a 
 Sermon, or under a fudden Crofle, or comming into (bme rare 
 company , or ordinance : heares and fees that which for the time 
 fmites him, and makes him lift up his hands and fay,I (ee I am not 
 as 1 (liould $ec ( God helpe ) but full of wants, too light, earthly, 
 formall ,&c.But when once they are come into their old E lements 
 alas I they are as Saint lames his foole, who turning his backe, for- 
 gets of what {hape he was or what fpots he had. Therefore its 1 
 needefull charge to hce 'e every part of our life, to fee where out 
 want lies mon:-& as (he fought where his chiefe ftrengrh lay,fo we 
 where our chiefe weakenes lies Sometimes alfo (to prevent felfe- lud> i^. i^- 
 love ) to get fome truHiy friend who can tell us whe-c hee thmkts 
 she fence isloweft^inuring our (elves to be moft paticiit and tha ik- 
 
iTui3.;ingour 
 
 52S Of thetriall of our vsfAm$. Partj 
 
 full when our chiefe follies are told us. But our nature \% rather to 
 feede upon our praifes. What poore man is fo madde as to deny a 
 rich friend to fee hisba e walls,or tell him of his empty purfe,if he 
 knew him prefently ready to fupply him ? Therefore let us fJarch 
 our felves jn every corner ; in cur worihipping of God fee what 
 wandrinCT?,deadnes;in our communion what coldnes ^ uncheere- 
 fulnefle; in our callings what commonneffe and earthmefle: in our 
 companies whatunprofitablenefle there is; And it will bchard,but 
 ff we fetch from every part, we {hall make our wants an heape. 
 . ^ Secondly, Jafter inquifition of our wants, wee fliould judge our 
 
 ickes. felves for our wants j count them our eyefores , and matter of 
 
 deepe offence and forrow to us. Oh / that there fKould bee fuch a 
 falling ficknelTe in me of anger and techinefle , to blemifh my 
 %x^zt. k^ BathJhehdXTkts uj5 i''?^»?i'?z with indigpation, fo fliould 
 we our foules,What,0 the fonne ofmy wombe,and ofmy defiresi 
 fiiould Kings drinke wine, &c. So fay thou. What oh my poore 
 foule. rhalt thou who feareft God, beefo wafpifli, fo concited, fo 
 cold,fo loofe in duty,fo carnall, fo wandering I Oh ! Should fo ma- 
 ny vowes, prayers experiences, and reproaches by my infirmities 
 prevaile fo little 1 Oh ! mee thinkes, if I had ftrength to hold my 
 heart clofe to God one day together with delight and favour, how 
 joyftill fliould I be at night ? how many fad checkes meete I in the 
 day for my unfavory, barren wandering, and wearincfTe of aood 
 thought* an daffeflions 1 How lie lopenasa thorow-fare to Sa- 
 tan in bafe thoughts and defires, till I am fnared ? What many op- 
 portunities have I of doing and taking good when I meete wirfi 
 better and holier ones than my felfejfuch as fland with their moul- 
 ders ready to catch any good fpeech ! And for lacke of wifedome 
 love and grace, 1 vanifli and am as faplefle as the white of an e^^e 
 without fait .' Oh / How uncomely a thin^* \^ this, and how it3?f- 
 guifeth me ! Oh Lord thou art privy how wearifome I am to m,y 
 felfe by meanes hereo^I As ground of an ill temper mends not v/ith 
 coft, butupbraides the owner with barrennefle, fo doth my heart 
 caft in mv teeth all Gods coft. I am as one in chaines by my u-ants, 
 as if I of all others were forcftalled from^race and welfare.-others 
 I fee With my eyes daily out-grow their ignorance , their weake 
 gifts m praye: and conference,their impatience under crofTes : Oh » 
 how wife thcygrow, how skilfiill, how wary, how fit to bee ex- 
 amples to others, how above the world ? fo that it fcarfe appeares 
 that ever they were of fuch weakcnelTes before. Oh I doubtlefle 
 
 they' 
 
Cn A p. 3. Of the trinUofourwdnts. 429 
 
 they have gat theftarte of mc,for I feare as one once behind and e- 
 verUhiftd; oncetechie, foalilli, and ever fo : How (hall Gods 
 crace ever get honour by my thrift and forwardnefle f -Could I at- 
 tainc to fill up my wants and breaches with the graces of ftich and 
 liich Chriftiansjhow might I befecme my calling and place ? Thus 
 fhould our wants bee as pricks in our eyes, and asthornesinour 
 feete, to caufe us to fit uneafily wherefoever we become. This in- 
 di'^nationat our wants, upon our continuall eying and obfervmg 
 them, would purge us of felfe-love and conceit of ®ur own worth 
 and forwardnefle , and provoke us to an carneft fecking out for 
 fupply by any meanes whatfoevcr. 
 
 And that is the third and lafl; rule : that we have thefe our wants ^ j^ ^ prcfentr 
 ready fumm^ up and at hand,when the Lord is making toward us view ot them 
 with his Sacrament, if Naaman prefently upon converfion, had at the Sacra- 
 his hand upon his owne fore ,viz. his likelineffe tocorrcfpond with ^^'JJ^-^ ,^ 
 idolatry which yet he loathed : how {hould we have our wants al- . °' ^ "" * 
 way before us ? How fhould we pray. Herein the Lord be ^ mercifulL 
 tome^ ('not when I goe to Rimmori) but when I goe to his Temple 
 and Sacrament ; (where the Lord lefus his fulnelfe of grace for 
 grace, and according to all his members wants,is prcfent (that as I 
 teele my wants of grace to gap me, my unfitnefle for marriage, for loha 1. 1^» 
 family dtities,my abufing of liberties, &c. So the Lord lefus would 
 . there meete me with his fpcciall fuplyes. Oh ! if it were thus,how 
 ihould our hearts be on wing at the Sacrament,and how (hould the 
 fulneife of him who fiUeth all in all, both fliame us for our unfuta- 
 . blencfle to fuoh an head , ravifti us with his grace and provifion , 
 and trans forme us from wanting to abounding , through faith in 
 his promife ! Herein Lord be mercifull to me,in that I loath pride, 
 but it will not away : Thou bidft mee fhine to others in holy con- 
 verfation, but for lacke of purenefle, I reficfl my beames upon my 
 felfe : Thou bidft me converfe in heaven, and loe , my bafe aftedli- 
 ons are fb glued to my gainc, and my thoughts to the earth, that I 
 feeme to be as a bird whofe wings are broken; What fliall I doe 
 then \ Shall I ceafc to fbine,Shall I ceafe to be heavenly becaufe of 
 my wants. ? No Lor d,but herein be gracious that I may {hine with 
 humility ,and be above the world : Thou haft promifed that thcii 
 our God {halt fupply all our wants , and doe for us above all wee 
 can thinke or aske, Lord thy Sacrament is thy Scales ; Seales in- 
 clude all Promifes or Covenants : 1 fee thee not with my eye, but 
 in thy Promifes •» Lord feale them up to my weake faith : in this 
 
 fupply '■ 
 
i 3 ef the fyy.ill dfour ivdnfsl Vittlil 
 
 fupply of my want above all other. Lord (halt thou bindc mce to 
 thee for ever. Let others that want knowledge, finde a fupply of it, 
 but I want lowlinefle, thankePulneffe, ruling of my tongue and 
 paflions •• oh letmee have my fupply, each member her owne ful- 
 filling J for every foule beft knowes her owne forrow,and a ftran- 
 ger {Kail not enter into her /oy.Thus come to the Sacrament in the 
 triall of wants, and there waite and give not the Lord over till hee 
 have anfwered thee, or given thee fomehandfell of fupply, till 
 more cojne ; and fo fhall this diredlion make thee blefle God foe 
 the fruit of this Sacrament. More I might have added r but I con- 
 fider I {hall meet with a fuller ground of enlarging my felfc when 
 I come to the 5. Sacramentall Grace of dcfire : To which I referre 
 the carfuU Reader : becaufe the grounds of this aneShat Chapter 
 do well helpe to the underftanding and praiSife of each other. And 
 thus much of the triall of our wants. 
 
 The 3 'triall 
 of Grace. 
 
 Some QCi^ 
 elected. 
 The I. Why 
 graces tried. 
 
 'Anfro, 
 
 Chap.IIII. 
 
 Of Saeramentall Graces : md firfl of Knowledge meetefor 
 the Sacrament, 
 
 He third thing requi{ite to be tryed by every Commii:: 
 nicant ere he come to the Table of the Lord, is, Whe^ 
 ther he hath all thofe Sacramentall graces of the Spirit, 
 meet for him that is invited to the Supper or no^ 
 Which graces are thefe five.Firfl:,Knowledge.2.Faith} 
 3. Repentance. 4. Love. 5 . Defire or hanger after the Sacrament.' 
 Which I mention,firft that the reader may undcrftand thofe quefti- 
 ons which follow about them in generall. Which when I have 
 cleered, I {hall come to the firll Grace of knowledge , andthefc 
 two {hall confine this Chapter. 
 
 The I . Queft. Why muft our graces be alfo tryed ? Anfw. Be- 
 caufe it is the fureft way to proove the former trialls to be fecondj 
 Its not enough that a man be Religious, and know his wants j But 
 he muft alfo be f urni{ht and in readinelTe with thofe graces Which 
 are to bee excercifcd for the receiving of the Supper aright. A 
 wo'-keman muft not oncly bee skilfull of his trade, but likcwife 
 have all his tooles fit to workc inhistrade^ ready whetted and 
 iharpened for the nonce. Its not enough that hee who will buy a 
 pnrchafe be a man of ability but that hee have his monies ready to 
 tender upon the furrender, or taking poffeflion. 
 
 a.Quefti 
 
C H A ?T 4^ of Sacrament alt knowledge^ 231 
 
 a. Queft . W hy are thefc five culled out from amongft the reft /" Queft. 2. Why 
 Art not all other fandifying graces of the Spirit as effentiall as ihefe five? 
 thefe/'I Anfwer. All are as efl'entiall to a Chriftian as thefejbecaufc Anfw, 
 hee ought to be no ftranger to any gift of fandification in his mea- 
 fure : Howbeit all are not fo Sacramentall ( as I may fay ) becaufe 
 all doe not foimmediadyconcerne the Ad of receiving, as thefe 
 mentioned. As it is needful that who fo ufeth any other Ordinances 
 have all graces for kinde,yet fome one is more diredly exercized 
 in fafting, another in hearing, in conference. Queft. 3 . Are all thefe 
 five equally necelTary to receive well ? Anfwer. No,not in the Ad Jj^^^'^ .^^^^^^^^^ 
 of it : for faith is the moft chiefe and immediate grace of all the necefficy» "" 
 reft for this worke, becaufe its the Appetite, Stomacke, and hand jinfw, 
 of receiving Chrift to the foule. 
 
 Yet all the reft are alfo needefull intheir kinde, partly as Graces 
 antecedent, partly as Attendant and Confequent : for neither can 
 Faith ft and without knowledge, nor be ap proved without Repen- 
 tance. {\gaine,in the Sacrament are more Relations than one: there 
 is one from God to us to give us his Sonne,another from us to him, 
 to retnrne our covenantva third from each of us to another.That is, 
 to increafe in communion : Ho wonder then that in fo many re- The.z^ 
 fpcds many graces are ahke, (not equally )nece{rary : As in the ad 
 of going to a feaft there are many complements required for the 
 better doing of it, as attire decent, comely carriage,love and cour- 
 tefie, but appetite is the prineipalh fo here.Queft.4. Are thefe gra- ^uefi.j^i^ 
 ces thus called, as if onely ferving for the Sacrament,and then out ^njw 
 of date ? I anfwer, No,.they are to bee ufed according to their ob- 
 j ed, Chrifi lefm and the -p-romife^ yefterdaj, to dajyandfor ever : But Heb.i 3.8. ] 
 in fpeciall then : becaufe there Chrift is fealed to the fonle,though 
 the fouie is alway to feede uponhim as promifed , both for daily 
 pardon and ftrength : Hee that will have his Armour to fliow at 
 the Training , or that will bring it into the field in the day of bat- 
 tle, muft have it lie by him all the yeare long : The odds is. At the 
 time of ufe^ hee muft put It to fcouring, and buckle it on in clofer 
 manner and in good earneft, than at other feafons; 
 
 Thefc eeneralls premifed,! come to the firft of thefe Graces,viz. Three poimi 
 Knowledge. Touching which I would handlethefe three points, to be handled: 
 Firft, why knowledge is to bee had and tried for the Sacrament ? j^ ^^[ ^^ 
 Secondly,what knowledge for kind or meafure is to be had ?Third-jjg^^j^, ^^ 
 ly , how fliould a man try himfelfe about his knowledge ? After 
 ^hichtbe ufe fliall be applied of all the thrcie. For the firft,Know- Reafon,iv 
 " • ' ^ ' "^ ledge 
 
2^i ofthetrydlofourwAnts, Part.2, 
 
 ledge tnuft be had and revived at the Sacrament. We know we of- 
 fer up to the Lord a facrifice of praife for the Lord lefiis. Is it a fa- 
 critice, and {hall it have no eyes ? Durft any lew have brought a 
 Exo.nj. pafcall Lambe to God, maimed, halt, evilfavoured, but efpecially 
 blinde ? Say but one eye had beene out ? efpecially if both ? How 
 dare wee then bring a (ervice to God without the eye of know- 
 ledge ? Againe, if it be an Eucharift or a thankfgiving, how fliall 
 we prayfe God for that we know not : If we know not Chrifl:,nor 
 Re^oji. ^ j^-g Sacramentjhow fliall we thanke God,or remember his death? 
 I oi.io.i . Puj-cher^ifti^eey^ be bij(-,c{aj^(jclarkenes( which is the light of the 
 whole body)how fearefull is that darkeneffe ? What a Sacrament 
 vf^-^T ^ ' ^s that, which requiring light in every part thereof, for the recei- 
 ' '^^" ving it well, yet hath no knowledge at all brought unto it, to en- 
 lighten the myftery of it, and difcouer each corner clearely .? Be- 
 ndesy if the putting out of the right eye of the body, was fuch a re- 
 proach to all Ifr^e/j what then is the fpirituall putting out of both, 
 Reafon 4 to the communion of Saints? Solomon telles us that without know- 
 iSam.ii.i. ledge the heart is naught. Who dare goe to the Sacrament with a 
 naughty heart, when God calls there are much as in any duty. My 
 Prov.i^. 2. fonnegive me thy heart ? If we reade the I Coy. 1 1 . jo. we IJiall fee 
 that when Paul went about to reforme the abufes of Corinth m 
 ^P^' *^'^o* their love feafts, he doth it by the light of the Ordinance : ^. d. If 
 
 1 Cot. 11.20. y^ ^^^^ ^^^^^ ^^^y ^^^j^ corruption in the firft inftitution,goc on : but 
 
 if knowledge convince you,leave off your corruption. Excellent is 
 
 2 King.ij.ai. that of lojiah^ r K^ing. 2 5.2 1 . Where he bid them keepc the Paffeo- 
 
 ver according to all that which is written in the booke oFthe Co- 
 venant. If the patterne of the Covenant muft be before their eye 
 fo oft as they come to eate the paflfe^ver (and no doubt the Priefts 
 and Levites did tllen take occafion to reade over and revive the 
 booke of the Law, and the inftitution efpecially) how much more 
 ought the knowledge of the will of God and the fupper by name, 
 be planted in all that receive it ? And if that of the Apoftle hold 
 true in the fmaleft duties, how much more is this, whatfoever is 
 Ram. » 4/2 3 . not of faith ufnne > meaning of found knowledge. 
 
 And there is good reafon of it alio >Firfl:,the Supper is Chirft m 
 Qthet rca- ^ myllcry .• there are more myfteries in Chrift Sacramentall than 
 °"*'i vcrball : Not to fpeake of all thofe things which I have noted in 
 
 the former Treatife, confider this : The Suoper conteines the uni- 
 on of Chrift Emanuel God made ficfb : The myftery of Sacramen- 
 tall union of Chrift with the Elements : The myftery of Chrift Sa- 
 cramentall 
 
C H A p ^ 4 • ^*^^ ^^^ ^^''^^^ thereefi 135 
 
 cramentall united to a beleeving foule.The myftery ojP faith in ap* 
 prehending to it felfe thofc particular benefits oftred in the Sacra- 
 ment, whereof not one is feenc to the eye, but onely in a promife. 
 Now tell me, doe all myfteries of natiirall, civill trades, arts, re- 
 quire fuch skill ere we can be better for them>and can we looke to 
 receive this myftery without knowledge ? 
 
 Secondly, knowledge is the key of all other things needefull for The f^conc^ 
 preparation. How ftiall a man examine himfelfe in generall,try his 
 eftate by Law or Gofpel, or fearch out his wants, fave by know- 
 ledge of them ? Not to infift in the graces that follow : whereof - 
 ftit?i confiftethjpartly of a fpeciall convincement of the underftan-> 
 iing : and defire of the Sacrament prefuppofcth a knowledge of 
 fome thing amiable to the foule? (of unknownc objcdls there is no 
 defire.)fo I might fay of the reft ; knowledge therefore is eflenti- 
 all to the Sacrament. When Paul prayes that the S^heftans might 
 cncreafc in faith ; he begins with the enlightning part of the foule: 
 Chap.i .Ver.i7.7'/7<^?j^ being enlightened {{2^.^ \\t')inyour mindes,-£^^^i,^i^^i^^ 
 ntayackyjoro ledge him and the hope of his calling, ^c. So that true 
 knowledge is the rootcof all true favour of the grace or graces of 
 God. If thou kneweft the gift of G od,M» 4. thou wouldeft have lohn 4.>^' 
 doncfoorfo; So, if a man knew the Sacrament how would hee 
 love it ? But not to know it, includes a neceflitie of not beleeving^ 
 or well receiving it. 
 
 Thirdly, the fearefull penalty threatned in the word againft bad The third* 
 receivers , is by name annexed to the not difcerning of the Lords 
 body. Now though 1 grant there is more in that than mcere igno- 1 Coi. 1 1*^^ 
 ranee, yet that is one mother root of not difcerning. For what is 
 that which caufeth Popifh prophane ones , yea hypocrites to come 
 to the Sacrament, as to common bread and wi^e in the ^op or 
 cellar,fave that all colours areahkein the darke, and ignorance 
 puts a difference betweene naturall things and fpirituall ? If 
 knowledge then teach to difcerne the body of the Lord, and to 
 quit the foule of all this threat and vengeancCjhow needefull is kf 
 
 Fourthly,th€ Lord hath (no doubt) ordeined, and the Church jj^^Youtthi 
 moft wifely made ufe of this fecond Sacrament of growth, tharby 
 occafion of it fhe might take notice of the thrift of her children in 
 the do6lrine of the foundation, and by name of Baptifme, and fo 
 confcquently of fuch things as they have beene taught in the Mi- 
 riftry. Alas, The Preacher followcs not (nor can) all fuch to their 
 boufe as have heard him catechize or preach,to demand an account 
 
 of 
 
2^4 ofSficrdmenuBhnoi^kdge'^ Parr. 2* 
 
 of his Iaboars,(as were to be defired.)If I'ben there were not fomc 
 awe and bridle put upon men by ;he Church (which yet alas /few 
 makeufe of among our Minifters)how Ihould the Mmiller know 
 the plight of his poorc people from their baptifme to their grave? 
 Though \ crrantjprivate vifrtation is needfuU: but what one of an 
 hundr'ed looke after it okhemfelves till their deathbed? Now the 
 Sacrament is fo holy an ad of worOiip that few are fo bafely vile 
 - as not t o confefle that there ouj^ht to be fome more than common 
 fcrutiny and fearch what knowledge they and theirs have gotten* 
 -WhichconfenTion prooves knowledge to be moft neccflary. 
 Obkmon ' But as the flothaill are curious,fo the ignorant are cavillers, and 
 T * fira they obje-^.that devotion would doe better with the Sacra- 
 ment, than knowkdge,efpecially for meane folke who have theit 
 trades to looke after, and being unbooke learned cannot compre- 
 hend fuch depths as thele. And therefore it were better that they 
 did adore them xvith devotion, than iearch into them. 1 anfwere 
 . ^ . am, Curfed is all devotion with God, which is without know- 
 
 Anfwer. jg^^.^j^g l^cart of fuch is as fapleffe and bar -en of good, and as full 
 of rottennefle as the molt profane.mans is, in Gods efteeme;Goo(l 
 meanines, and devotion6,if it lye in Gods way and be full of eyes, 
 notblinde and ignorant, are moft pretious things : But without 
 knowledge, felfe-deniali, and faith to enlighten the loule,devoti- 
 l^i^,i6,iu onisastof^«.xbeftirnnghimrelfwhenhiscyeswereputout? 
 hewasfitfornothingfavetofuntheroundandgrind intheMilI, 
 go diot devout ones,they are ever in motion, and never the nearer: 
 Utvodoxi of this kind is fitteft for Papifts, who are under a ftrange 
 ianeuaee. and a worfliip of mans brame, havm- no footing m the 
 wo?d: Its beft for them that know not what facrihces they offer, 
 p % Vt V' bat like fooles they know not that they doe eviU i Its fit for the 
 ^"^'^•^- Ma{re,andfarfuchliketraih: Butforthe Sacrament it. moft un- 
 .. «. favory. Andas for their.caviU,they are unlearned, and have trades 
 OkjeSitoft. ,^, j.^ . J ^^,^. and therefore we require not of all, the like 
 , , '- meafure of knowledge: fothee be a teachable hea^willingta 
 Anfr^ere ^^^^^ ^^^^^f^ ^en couia £ om their trad, argue as ftrongly againft 
 A'ehoufes and drinking, it were well.Sure it is, if the time which 
 they Tpend there were fpentin getting knowledge, as meane as 
 tlieyare, their trades would not 4ceepe them from it. But what 
 ^f«y '' bafeneffe will not men ftoopc to, yea abafe themfelves tohe" m 
 their cavi\U, fo they may liveftift in their profanenefle.'I doe not 
 allow any who are weary of their trades under pretence othea- 
 - - ' — ■ -■ ring 
 
C H A » "o 4* *nJ the try dl threef. 15 f 
 
 ringjor getting knowledgejbut I fay,trades neede not hinder from 
 
 a diligent attendance upon the meanesjif the heart bee good. And. 
 
 as for the myfticalneiie of the Sacrament, it is fo to fuch as plow , 
 
 not with Gods heifer,nor iubmit their carnall reafon to the revea- ^""^^ ^^' ' 
 
 ling of the Spirit: Otherwife ( God be thanked) there is greater 
 
 oblcurity at this day , in matters leffe eflentiall , than the mofl: 
 
 weighty. So that were it not for the meere (loath and profanenes, 
 
 of men, there necde bee no fuch complaint of religious djfEjcuIty . 
 
 But the contempt of men, to whom Chrift is hidden, might jufty tGoir,^-^,. 
 
 both deprive them ofmeancs, that fo they might complaine for 
 
 fomewhat. Butto ^n6y one would thin-ke^ that thefe men ihould 
 
 reafon contrarily and fay; If I.befofeely, and the Sacrament ia 
 
 darkc,what an honour and praifc were it for mee a fimple man t<s 
 
 have more skill and knowledge m it,than others above my rankc? 
 
 Surely in other matters of hardneffe men difpute fo.'oneiy in the/e 
 
 they are content to let all goe beyond them, yet' God be thanked^ 
 
 there want not even amongft the feelieft,C^triftians, many. wTioni 
 
 Cod hath made wifer in his matters than- their ^ucitntsand betters i Cof.20; 
 
 in worldly wifedome r tliat by thefe,<the. cavils. of the other ^'■^'- ''9-$?s 
 
 mightbe.confuted. . .. 'j ./:- ^°°' 
 
 To conclude, others alledge. For ougjit they fee, they who have objcBlon^ 
 xnoft !■ no wledge of religion i and cantaike of it belt, are as bad in 5 
 their lives, as they who have none; Therefore they thinke, the 
 inatterrefts in confcience,not in knowledge. 1 anfwer , It is true, j^yiryper/^ 
 that they who know and obey not jdoe lay a greatblock in the way 
 of the ignorant. Rut let them fpeake^ Is it their ignorancethat 
 makes them better .'' Nofurdy.' Well then, neither is knowledge 
 in the fault that the other is fo bad.;. No man {Kuds. money jbecaule 
 the richeft are fo covetous ; nor fine cloathes,. becaufe under them 
 16 hidden many a rotten body : So neither let them miflike know- 
 ledge for the finnes of them, that have it : No,, m their hypocriii©, 
 their profanenefTe which defiles their knowledge. It is /uQ; with ^ Titn.5 , 
 God to fufter ungodly men .to defile: each other 5 and themthst 
 know to lay offences in the way of the ignorant, that both the of- 
 fender, and offended mi- ht fall and perifh, becaufe neither love 
 the truth. True.it is,that knowledge is not fuificient;a man with it 
 niay perifh, but to be flire, he muft pqrilli without it.. So mucE for 
 thefe cavills; And alfo of the /irft branch. •„ ^ .' ■ q^a"^'// 
 
 The fecond followeth; What knovyledge. there is requifite/t aiir wK'arknn''v 
 fwer,.Firft,theniore knowledge a maniaririgs ( if cojifdence be« ledge, 
 
 there- 
 
 ^w- 
 
tiS of Sacrame^ull knowledge, Part. 2. 
 
 thee after) the better ; too exafl knowledge- cannot bee had. And 
 
 here I will crave leave of my Reader ,to digreffe a ftep or twcand 
 
 mourne to confider that, which ( according to that little experi- 
 
 A digreffion ^^^^ I have had in my Miniftry of late yeares) 1 cannot but fay, 
 
 and caveat to ^ ^ ^^^^ j ^^^.^ ^ ^^^^ -^^ ^^j-j. , ^ ^/^ Thathundredsof poore peo- 
 
 cSiaas. P^^ i" our country there are ( of whom I am perfwaded , they are 
 the Lords and fliall be faved ) who yet by all the coft and meanes 
 which the Lord hath for twenty or thirty yeeres beene at with 
 them, never came to fee fuch fweete light, order and diredlion by 
 the Catechifme , that they can give an account of their faith an d 
 found knowledge therein. They reft, in here a fnatch and there a 
 catch at a good point, in their good affcflians, innocent lives and 
 blamelefle carriages : But as for difcerning of things, perfonSjdo- 
 arines that differ , holding that which they have (pent many a 
 weary ftep to come by, grounding themfelves upon the word toe 
 their eftate and adlions, and feeing how they have their warrants 
 not from a Preacher (whom they love and like) but, from the 
 ftrength of truth which cannot liej growing up in knowledge,thac 
 fo their hearts might waxe better, and themfelves more fetled in 
 Chriftianity : Oh thefe things ai^e as the found of many waters un- 
 to them,farre above them,{hall I praife you in this(l Q)cakc to yoii 
 of my owne flocke)No,I praife you not. Efpecially, where there 
 is a manifeft defed of that which might bee : As for invincible 
 weaknefle and want of reach, I am fo farre from difmaying fuch, 
 I Qox. xi.»3 . that I doubt not to fay, the Lord will cloath their uncomely parts 
 ' with the more honour, and fupply fome want of judgement, with 
 
 much integrity and uprightneffe of heart I Alas poore foules, if ye 
 wanted this too, what ftiould become of ye i And becaufe I know 
 not whether I ihalleverfpeakcto you any more, let my words 
 fincke into you ! Enjoy your portion in truth and finglenefle 
 of heart } as a jewcll exceeding all the skill and canning of hy- 
 pocrites. Vex not your felves too much for the want of that , 
 whereby God doth fo humble you : for who knowes what yee 
 would prove, if yoHr knowledge did equall fome other graces and 
 Exk)rtatIon afteftions in ye ! But to others this I adde Seeke as much light to 
 toothsMi guide you in this deceitfull world, as poflibly ye can ! Let not all 
 ao(?lrines be alike with ye. Prize all, but above all, thofe which 
 Pfal. 5o.ult. teach yee your felves and Chrift , and the well ordering of 
 ' ' your converfations : bee wife as Serpents as well as Doves in in- 
 
 nocency ; let not; the cunning jugling of Satam anddiceplay of 
 
Chap .4. and the triall thereof, 2 j 7 
 
 men,£'p^.4.i4.r(5.§uU ye as to pickc out here one truth, there ano- Ep1ic.4.M. 
 tber,whil'e he hath left you barren-fo that all is one with you whe- 
 ther ye Uve under an idle empty, fruitlefl'e minin:ery,or a grounded 
 and fruitful! ; And the like caution I might give yee in other re- 
 Ipeffls : But! forbeare ; onely let that hope and opinion which 
 Cod and his people have conceived of you, be upheld in you with 
 honour, leaft the Lord doe crofle you bgth with a daggering life, 
 • and a doubtfull death becaufe of your dalliance. 
 
 And fo I returne againe to the point and anfwer, that it is one ^^/^^^^, 
 thing to (peake of that meafiire of light which would doe befl:,an- Notexqaifuc 
 other of that which is (imply rcquifite. "Whe.n I teach that know- butcompc- 
 Icdgc is necefTary, I fpeakc not as if every one who falls ftiort of '^^^^f^"-^- 
 exacl and cleare and full knowledge, were to bee rejeded j God ^^^^ ^^^^^''. 
 forbid: for the grounds may bee foundly held by many who yet ^ ' 
 faile in thefe. For example, if I fhould queftion with many a Chri- 
 ftian, in what nature Chrift fubfifts, or how a perfon and a nature 
 •differ, and how Chrifts humanity is not a perfon, but a nature: 
 perhaps I fhould gravell them , whereas yet they belecve firmely 
 the Lord lefus to bee flefh , and truely God , and both made ore 
 Chrift for the working out their falvation. The like may be faid of 
 other points which to the skilful are taken for granted, yet to them 
 are not fo cleare. As, how, Chrift fhould fatistie, andyetnottaftc 
 of hellifh torments ; in what fpeciall office the ad of fatisfying 
 ftandeth. To what part of the Catechifme each article of truth as 
 the Sacrament belongs. So, I am perfwaded, many a poore foule 
 conceives not of each myftery in the Sacramentall union, although 
 hee beleeve Chrift to bee there prefent in his word and Spirit to a 
 faithful! foule. Therefore of fuch knowledge this I fay,The more 
 the better, but many who want it may yet bee good receivers. I 
 know I caft bread to dogges in thus faying , but wcake ones muft 
 not want their due : let none abufe that to fiightnefie and eafe, 
 which onely aimes at reliefe of the w^eaker. ; . ^ 
 
 But the queftion is, what knowledge is needfull ? I anfwer, the What thfs 
 Sacrament being one linke of the whole chaine of godlinefle, muft compecency 
 neceffarily prefuppofe a competent knowledge both of it felfe, ^'* 
 and alfo of thofe doflrines which it depends upon. Tor example, Anfirere 
 the Supper is one of the Sacraments of tbe '' ofpel. Neceflary i, 
 therefore it is, that a man ar jcaft know what the other Sacra- 
 ment of Baptifme is, upon which it dependeth. Secondly, both the j. 
 Sacraments are part of thofe divine meanes ordeined by God to 
 
 R build 
 
5 2g ofSAcramentdU kncf^ledge] VznVil 
 
 build up tine foule in the power and praaife of grace. Needfull 
 therefore it is that a Communicant know what the new crea- 
 ture raeanes , what fan(5lification is, what lets it hath from fmne, 
 Sathan, and world ; what priviledges a beleever hath annexed by 
 God to encourage him, and what thofemeanes are which God 
 « hath afforded tlie foule to fuftaine it from decaying in fpirituall 
 
 ^ condition. Thirdly, the new creature and fandification being im- 
 
 poffible to bee conceived of aright without the grace and gift of 
 faith and the Spirit of the promile : neceflary_ it is for the foule to 
 know what a promife is, what faving faith in a promife is, what 
 the Spirit of the Lord I efus is, which is the worker of this faith.' 
 ^^ fourthly, the promife depending upon the Merit and Satisfa- 
 eiionmade to juftice, without which Godihould bee a Iyer iit 
 , prorniiing to bee reconciled to the foule ; mod: neceflary it is 
 ( and that above all other things ) that a man know who it is who 
 hath fatisfied the jufticc of God the angry judge ; what the 
 Lord lefus is both in his obedience and death j how by vertue 
 of both, the Father having accepted a ranfom from his Sonne, 
 offereth mod freely and faithfully the fruit of it to a finfull 
 'tL wretch . Liftly ,this reconciliation prefuppofing an eftate of enmity 
 and wrath, neceflary it is, tliat the foule know by whatmeane 
 wrath is difeovered to belong by nature to every foule. And that is 
 the Law of God. Alfo by what meanes the Law brings the foule tp 
 ftand feaz'd before God as guilty of this wrath , and that fo, as it 
 may bee plunged into utter woe by it , in reiped of any ability of 
 ^, it felfe to wade out. Sixtly, becaufe wrath in God and enmity 
 in us, prefuppofing in us, fome caufe by which we contrafted it, 
 which is fmne : needfull it is, that the foule know what it is, and 
 how It came upon us, by whofe finne.and what,viz.The Rebellion 
 o^Jdam^ and how that becomes fetled upon us, how unavoidable 
 it is,and what a (laine and guilt it hath brought upon all fle(h,none 
 i\ excepted. Laftly , leafl: it fkould bee thonght that God made man 
 thus corrupt, to damnc him ; its neceflary to know man was not 
 made thus finfull and cuvfed at the firft ; but created in integritie of 
 nature in all the parts,and in the Image of purenefle and holineflc, 
 even his-who made him ; and fo fliould he and we have continued 
 to this day, had not we wilfully forfakeq and defaced it by revolt 
 irom God.. 
 Concluiion . By this draught of the truth of God, its apparent upon what 
 ef she aniwer principles the. Sacrament and the knowledge of it depends, viz. 
 ■ ~ ^ jmmc- 
 
Chap^* and the trjdl thereof » 23^ 
 
 immediately upon the knowledge of the meanes of ralvation,next 
 upon the knowing of the ftate of. regeneration : next upon the 
 knowing of the worke of faith and promife : next upon a fatif^ 
 fadion,and the Lord lefus the worker of it ! next upon the workc 
 of the Law convincing of the curfe : next upon the knowledge of 
 finne : next upon the knowledge of creation. I goe backward^ that 
 the fimplcft may underftand the coherence : fo that by this cheine 
 oFdoflrine(tlTelaftlinkes whereof, that isy creation and the fall, 
 are the firft in order and fo downeward) every one may fee that a 
 meete receiver,is not onely to know the nature and ufe of the Sup- 
 per : but of finne,of the Law,of pardon,Chriftjand the new crea- 
 ture '. without which a Sacrament(feverally conddcredjis a meare 
 Ihred, an Idoll, an objedl of blind devotion.To apply what I have 
 faid both negatively & affirmatively: This I faid; That although in Applicatiorj 
 all thefe feven fomc-what there is which every Receiver compre- of "v 
 hends not fully , yet the fubftance of truth in general is to be known 
 by him, except he will come to he knowcs not whatjuor why. Foe 
 example. Perhaps fome poore foule diftinguiil-ies not the meanes 
 of falvation one from another, Publicke, Private, ordinary, extra- 
 ordinary, in the name and nature of each one : yet its neceflary 
 that he know the Supper to be a mcane of Gods ordeining, for his 
 throwing in grace. So againe,perhaps every one cannot diftinguifli 
 bet weene the habite of a new creature, and the operations of holi- 
 neffe iflliing thence •• yet its neceflary that he know all (Sods peo- 
 ple muft be holy . Say againe, All cannot tell how many kindes of 
 faith there are*. By whatfteps faith is wrought; What is contcincd 
 in a promife •• What Chrift hath in fpeciall obey'd in, or fuffered: ; 
 what the feverall workes of the Law are, how many kinds of fin 
 there be, and by what meanes Adams is derived to us : yet necffa- 
 rie it ts,that he be convinced of all thefe in their natures generally. 
 and finde them wrought in himfelfe particularly. And furely if 
 none may receive at all,fave he who is in the ftate of grace : needs 
 it muft follow that the leiTer muft be where the greater muft be : I 
 meane,that knowledge there muft be of all thefe,where faith muft 
 be, to give a man his fpeciall portion in them. Howbeit, becaufe 
 now we are about the triall of knowledge, apart from ihs other ; 
 anddoubtlefle many both Minifters & people teach and heare this 
 point of knowledge as a thing fufficient to enables Receiver:" 
 though I abhorre their opinion (as fliall appeare in the fequell)yet 
 I would by this I have faid, ftop the mouth of any fuch as dreame 
 " ~ R 2 '^'"^ "^ ^ of 
 
240 ofSacramentallknervkdgey Part.i, 
 
 ©fa knowledge which is not competent to falvatlon. Sure it is, a 
 knowledge incompetent for falvation , cannot be competent for 
 the Supper. 
 A demand. Some might here perhaps aske how they might bee dire(5led to 
 know thefe points foundly, to wit of the Supper and Sacraments, 
 and all thofe do(5lrines which they depend upon. I anfwer,that be- 
 longs not to this Chapter ,but the Reader fhall findc them all hand- 
 j . led in my Pracflicail Catechifmc at large,and briefely toucht in the 
 
 jlnjwcr, -fecond Chapter of this fecondTreatife. And the dodlrine ofthc 
 SacramentSjCfpecially the Supper, is handled at large in the former 
 Treatife, the three lafl: Chapters ; to which I fend the Reader with 
 this caution; That 1 handle thefe things at large here and there,not 
 to the end that m^y bookc Oiould never come into their hands,fave 
 when they- come to the Sacrament , ( for to what purpofe were 
 that.^) but that they duly exercife themfelves in reading of the 
 whole \ That noting thofe efpeciall things which they moft neede 
 , in the matter of knowledge and triall, they may be able to turne to 
 •them and make ufe of them familiarly , when they come to the 
 Supper. 
 
 I fliould now come to the third Branch ; how a man may try 
 himielfe about this knowledge : But I confider that this willibet- 
 teF-come in J in the ufe of exhortation j I will referre it therefore 
 to that place, and being the breefer in other Vfes, infift fomewhat 
 y,^ more fully in that. '"■ ' "^ 
 
 Exhor atf -n ^ i^ft then let this doflrine teach us to abhorre the woefull fuper- 
 wuii°confu-"' ftition of Popilh Sacraments, and the woefull ignorance of PopiOi 
 taion. Receivers ; who not onely in pradife, but even in docl^lrine main- 
 
 taine ignorance to be the mother of devotion,and fo hatch in their 
 bofomes all ignorant ones , as principall members of their curfed 
 Synagogue : and to fay truth, their facrifice of the Maffe beeing k 
 felfea maffeof confufion, having no colour of bottome out of the 
 ' wordjwho but the blinde are meete for it ? Who but the deceived 
 as'^Ot'ilHng to be led by blinde guides, as they are to lead them, 
 w^ould endure a Sacrament in an unknowne language?lufl:ly there- 
 fore both fiill into the ditch of perdition. What one of a whole af- 
 fembly knowes for what caufe he is met? Or what dcth heexpref- 
 ly beleeve about the Sacrament, either touching the ordainer, the 
 matter ,the forme,thc end? And put cafe they all knew that which 
 Popin-i doctrine tels them concerning a Sacrament, yet how much 
 better were it forthem to be ignorant of it, than to know it ? So 
 
 that 
 
Chap.4* andthetrUll thereof, 941 
 
 thatboth their knowledge,and their ignorance are accurfed. I can- 
 not thinke of a Popifh Allembly.but that defcription of the Poet,of 
 the houfe of the Cjdop comes to my mind, wherein all darknefle 
 and confufion dwelleth,fo that no man can tell what another faith. 
 And how can they chufcjwhen no man in fpecial knowes what he 
 beleeves, but wraps up his blind faith in the faith of the Church, 
 and yet hath no gueffe what his Church beleeveth f And yet more 
 wofull it is to thinke that many of us who have lived in the light 
 of the Church of God doe haften to nothing more than to fuch Po- 
 pifh fcurfe and filth ; being weary of the dazeling of Sunihine. _, 
 
 Secondly ,let this bee terror to all blind and ignorant receivers of ^^ 2, 
 the Sacrament, which (God knowes) fwarme through the Con- ^<^^ror, 
 gregationsofthisourKingdome. Not to fpeake of the thoufands 
 that live under no meanes of light.who are rather to be pittied.that 
 they difcerne not the right hand f'-om the left ( whom God ni due 
 time prevent with light,ere the befome of his wrath fwecpe away lona. 4.ylci 
 them and the caufers of their mifery:)vvhat fhall I fay even of the 
 taile & fcurffe of thofe places, which have long lived under cleere 
 knowledge of the Word and Sacrament, and yet through an m- 
 corrigible difeafe of ignorance, are yet as farre to feeke of know- 
 ledge, as if they had lived among the wild Irifh? Such a wretched 
 fagge end of people there is in the beft places, whom no Sunnc will 
 tanne, no heate will warme ; Neither good meanes amend, nor 
 bad payre ; but as the W indmill failcs ever movin g, but never flir- 
 ting out of their place : fo are they, ever learning but never com- 
 ming to knowledge. As for the doftrine of the Supper,it is as eafie 
 to catch an Hare with a Tabour as to make them conceive what 
 manner a thing it is: as if the Lord had branded them with hi? 
 blacke-marke, If the Gofpel he yet hid, it is hid to none but fuch oi are 
 lofl : TVhofeeyes the god of this world hath blindedthat theyjhoMne- 
 verfee the light and fefaved. And yet( which is worfe)who fo bold, 
 fo merry ,fo quiet and fo conceited that all is wel with them J'Give 
 them the red brothv/ith i/^«, their belly ful,their lufts & pleafures 
 and take the Sacrament who will, f f they once a yeare at Eafter do 
 receive with others, they thinke the holineffe of the time and the 
 crowdc of Receivers (hall (hroud them : but as for any fence of 
 what they doe, what they want, what judgement they rujh upon 
 for their curfed profaning and trampling the bloud of Chrift under With Admo- 
 feetc, and not difcerning the Lords body , itsthefurtheftendof nicion. 
 their thought / To whom ( if they could heare ) 1 would fay ; In "«i 4. 
 ^ R 3 ^^^^ 
 
54^ ^OfSAcramentdK hndpUdgel Part.'aJ. 
 
 (Gods feare looke to your felves / This fmooth ftreame of yours 
 will carry ye to hell laughing, and ye arc never like to know your 
 finne of ignorance till it hath brought ye into utter darkeneffe and 
 trnafliing of teeth ! If any fenceorfparkeof God remaine, and 
 Fye be not wholly forlorne and hopeles, confidcr thisjthat if thou- 
 fands of fuch as know the dofVrine of the Sacrament, yet for lackc 
 of faith and love, (hall perifh ! What fhall become of you that ob- 
 ftinately and wilfully refufe fo much as to know •' Your fweetc 
 idiots life here fhall turne to the mod bitter fence of wrath in hell, 
 and there ye fball fill your felves with that ye have loved, even lie 
 in darkenefle for ever : and yet your darkenes (hall be rather wanjc 
 of comfort, than of confcience j for the light of that (hall fo gnaw 
 ye for your contempt of knowledge, that yee fhall neede no other 
 hell, than that within your owneboforaes. Prevent it betimes 
 therefore. _ 
 
 J^ '^: Thirdly , this is admonition to all ignorant ones,to lay to heart 
 
 Admonition and prevent the caufe and fleps to it, and the lets of true and faving 
 I To the Mi- knowledge. Firft, let itwarne all Minifla-s, Parents, Governors 
 nifters, ^^^ Gardians of Others, to confider the terrors of the Lord, and the 
 
 finne ofnotdifcerning of the Lords body : That they tremble to be 
 acceflarics to the damnation of their foules. Say not, They are old 
 enough, let them anfwer for themfelves : for if you informe them 
 E'zek* j'.iS. not, if ye who are fet over them know their ignorance, fee them 
 iKing,io.4i i-unning into the gulfe and flop them not, your lives fhall goe for 
 theirs, their bloud fliallbee required atyosr hands. Let no floth, 
 eafe, love of your owne pleafures, and (pending the time in riot 
 and profanene{rc,or elfe in a vanifhing courfe of worldly bufineffe 
 and carnall liberties , foreftall your hearts and cut off occafions of 
 teachingthem the truth of God. Catechife,preachVconvince, and 
 informe them ofthe truths, and by name of the Sacrament • do not 
 turne the wifedome ofthe Church, to^fnare. If they rejeft your 
 counfell, loe ye have faved your foules ; they fhall perifh in their 
 finne : becaufe.the foules were precious to yon, and negleded by 
 themfelves. 
 3, J And fecondly, let all forts beware ofthe whirlepoole of deftru- 
 
 Tothf e^^ ^^°"- '^^'^^ ^^^^^^ of thofe lufts which drowne ye in wilful! blind- 
 
 pl° ^ neffe: loveofyourmoney, your drinke, your filthy .uncleanneffe. 
 
 Admonition, your pride and felfelove : Thefe will bewitch ye, and in your bo- 
 
 I, fome wil cavill againft the hght and meanes of grace. H^rc^/Vj did 
 
 not fo hate lolm Saptift,. as thefe lufts hate the light, leafl they 
 
 ' " fhould? 
 
CHAp^4r and th^tr jail thereof, 24? 
 
 (liould be gaftered: They know the abfence of mean^s is the oyle Marked. 25. 
 to their flame-, when there is none tocontroll or reprove, they lo^^n 3,10. 
 are alive and jolly : But the word comming in, their feafl: is mar- 
 red, they cannot bee quiet and merry. Beware offloth and cafe 
 lothnefle to ftirre,alledging the way is long,the weather bad,bufil 
 nefle lying upon hand, when in truth heart is gone, and will is not 
 at home. Beware of ftumbling at the^ wants or finnes cjf fueh as ^^ 
 Jiave knowledge : Nouriili no prejudice againft, the Ordinances 
 and Miniftry : i hat k was a merry world ere" they came: They can- 
 not endure men fliould ufe any liberties. They are worfe them- 
 fel ves in fecret, than thofe they preach againft. They {hall not tie us 3 1 
 to their girdles^ &c. I fay abhor all fuch errours of the wicked as * 
 
 foment this ignorance. Caft off all prejudice of kno wledae,as the 
 tedioufnelTe and difficulty,the needlefnes of it.the prccifenes of it 
 thedifreputeoftheworld.^ Breake through thefe armies to the 
 well of Bethlem, Fofter no fecret love qf the fweetnefle of igno- 
 rance : it kills as the Viper : Thinke not, that becaufethis (inne 
 deprives you offence (for the time) of your danger, therefore ye 
 (hall avoyd it. No: the ignorance of the glaffe of mercury water 
 f among other glafles of rofe water ) and the drinking of it by er- 
 four, will poyfon you and fret out your bowels, as well as if wil « 
 fully taken. Tn a word, as yce love your foules, fo hate the fteos 
 leading to this hell of ignorance. And whereas the Devill would ۥ 
 liave you thinke its an harmeleffe thing, a tame beaft, and the mo- 
 ther of good meaning : know its an hideous mungrell : a monft^r 
 of many heads. Cry out againft it as Crefcentipti ^thzt Cardinal! did 
 of the blacke dogge, which came into his chamber. Beate out the 
 blacke dogge , beate him out. This ignorance is the true blacks 
 dogge, and the Devill himfelfe. Know that its as the furfeit and WoMl fmts 
 di-unkenneffeofthefoulej for, as that furfeit. fometime makes of ignorance, 
 men mad, fometime merfy,fometime fullen, fometimes fearefull, 
 fometimes bold and ventrous, fometimes quiet, but ever fooles fo* 
 does this: fometimes it breakes out into fottifhftuporofhearr 
 fometimes into madneffeand villany , fometimes into defpcratc 
 prefiimption and fcorne of all meanes, fometimes into flineflfe and 
 ftibtilty, fometime enmity and malice, fometime fuperftition and 
 Popery , but alway to mifchiefe and mifery. And in a word, it 
 makes every Idiot un apablc of the Sacrament, eating and drinke- nr 1 - 
 ing his damnation, not difcerning the Lords body.This damnation 
 tlceps not,becaufe thou fleepeft .-God ihal awaken thee oneday with 
 ladconfufion, R 4 ^ - Lftly, 
 
2 / 4 Of Sacramemdl knovf ledge y Part. t» 
 
 Laftly, this is exhortation to all Gods people that they bring 
 knowkd ge with them to the Sacrament,and try^themfclves about 
 the competency and favingneffe ofit. If thofe whom it concernes, 
 forget their duty to us, yet that fhall not excufe us : let every one 
 examine himfeUe about his own knowledge, It will be asked how 
 Xr-al this triall fhall be made? 1 anfwer. By thefe rules following,or the 
 
 Jhe K^ like. Firft, If our hearts tell us that we have fo prized knowledge 
 
 of Gods will and the Sacrament in fpeciall, that we have fought it 
 as pearles : have attended upon the ordinances in feafon and out : 
 have chdfen rather to be at coQ: with God,than to forgo the know- 
 ledge of his truths. No heate in Summer,cold,raine,windes, fnow 
 in Winter have hindred us: but as he that (oweth or reapeth,takes 
 his feafon. fo have we ; ordering wifely, yea undervaluing other 
 affaires, commodities, liberties, to make a purchafe of truth, buy- 
 Phil j . m^ it whatfoever it coft us,not felling it whatfoever we may have 
 for it,Wives,Farmes,Oxen :but returning to them with our fecond 
 affedions , when God hath had our chiefe courage and ftrength i 
 this is a good figne. 
 The a. Secondly^ if we goe not to worke by halfes, that is, to catch up 
 
 knowledge in what kindes wee pleafe, fcumming off the fat and 
 fweete of the eafieft duties,or that which will ft and with our own 
 wills or knowledge of fome Promifes or priviledges. But as for 
 knowledge of our felves, our natures, our finnes,we are backward 
 to them : If we rej oyce that there is a word that croffeth us in our 
 belovedft finnes, that fmites us under the fift ribbc moil: mortally,, 
 conmpting it as balme : efteeming the words of the Minifter in that 
 Pfal. 141. ^ [iiiidg as fweete as any irefufing no information from God which 
 Efay 59.8. <:o"<^^^"^s us, not kicking at it, but faying. The word of the Lord 
 
 is good; its a oood figne. 
 The Thirdly, if ^as wee have fittcn at the^cete of Chrift attentively 
 
 while wee heard, fo afterwards wee ponder the things wee have 
 heard : digefling them, and chewing the cud of them ; till they be- 
 tuk^z.fi. come nouriihment unto us, and till that which is truth in the un- 
 Math..ij.43o. cjerftanding, becomes love in the foule, caufing the word to dwell 
 Co! 6 plentifully in us, fwaying us(as the Scepter of Chrift)tq all obedi- 
 '*' ^ '^ ' ence in our courfe , living by faith,bearing our crofies and the like:, 
 its a good figne alfo. 
 The 4. Fcurthly,if we come and goe, to and from the meanes of know- 
 
 ledge with appetite, favor, delight, and hunger. That i«, if we« 
 tome witli a view of our fpeciall errors and ignorances to be freed 
 
 from 
 
14-2 23- 
 
 C n A p. 4. ^^^ ^^^ ^^^^^^ thereof, - , 145 
 
 from them : and if when we have fucked out the fappe of one or- 
 dnance wee arc unwearied and goe to another, if by any meancs 
 we may attaineto true knowledge -.and that wc take as well other 
 occafions to e*quire,advife,pray,fficditate,confcrrc, and rcadcthe 
 Scriptures, as at the Sacrament, and ufe citraordniary helps afwell 
 as ordinary, by others afwell as our lelves, yea the meancit; notp^o^.g^ 
 difdainingtobedifcipleseventothcAnt, the Horfe, thedumbe 
 creatures, fo we might learne, its a good figne. 
 
 riftlv, if the knowledge we get,be fweete and harmonious,, ac- 
 cordine to the analogy of faith. That is, cleere, evident, convin- ^' 
 cine, orderly, and agreeing with othei- parts of the Word, unto 
 which (as the linkes of a chaine) it beldngs by coherence, fo that 
 bv knowing fome one threat, command or promife, wee conceive 
 •fmore, and be not ftill in darkenelfe, and doubtfulneflc, about 
 the truths ofGod, its a good figne. .,. 1 u ir 
 
 Sixtly, if as our knowledge encreafeth,fo our humility doth alfo The 6. 
 crow withalLIf it awe us,tame us, mortifie us, and teach us to de- 
 nie our felves,as it did good ludas^vjho faidXord what is the caufe lohn 
 why thou {houldft reveale thy felf e to us and not to the world, it is 
 a good {igne.Commonly men either are blockes under the meanes, 
 or if they thrive in knowledge, the Devill puffes them up in the 
 companies where they become, fo that they muft rule the roft , and 
 be praifed,or elfe all is marred. But true knowledge ferves efpeci- 
 ally to (hew us our ignorance, and fo to abafe us more than when 
 wc were empty : ignorance is ever mod bold. 
 
 Seventhly, if our knowledge bee a welfpring to runne out to 0-^1^^ ^^ 
 thers as well as to teach our felves.If our lippes be as a fountaine ot 
 life and never ftands as a lake, putrif ying and ftinking,but alway is proy. 154 
 dropping, asthofe Olive branches>^^f^. 4. were mto the candel- zach.4'3. 
 ftikes to maintaine their burning : So if we bee alway dropping as 
 deW, andraine, uponcfthersthataredry and barren, wives, chiUDeuc 5.2- 
 drcn,othersyits a good figne. 
 
 Laftlv, if we revive the knowledge of the Sacrament m our own 
 fpirits,and linne not, till that we know of it, fet our teeth on edge Tt^c , 
 to the Sacrament, and whet an appetite in us unto it , it is a good 
 figncthat we reft not in the lazie habite of that wee know, but fer 
 it on worketo the end it ferveth. Thefe and fuch like Trials, may 
 fervc for this ufe, which if wee (hall fanaifie to our felves by 
 prayer, they may ftand us in fome ftead, for the tnall of our know- 
 ledge. ^^ 
 
Vfif. 
 
 Comtoi-t. 
 % Caveat. 
 
 Iani.x.4. 
 
 24^- Of SdcrmCHtdl filthy Pire~2« 
 
 To conclude^becaufe I doubt not but the weake and tender ChriJ 
 ftian will bee ready to fnare himfelfe with thefe rules, andrathec 
 hold ofFhimfdfe by them , than encourage himfelfe to the Sacra- 
 ment. Therefore thefe two things let me adde, i .Be not difmayed 
 in thy fclfe by thy fmall meafure of knowledge, fo long as there 'n 
 foundneffe of minde in thee , which may bee afwell in a little as 
 much. The Lord will require of thee according to that thou halt,' 
 and no more. Be faithfull in a little, and thou {halt bee ruler ovec 
 much. Excellent is that of our Saviour, lohnj. 17, Ifanymandoe 
 the will of tha Father, hee {hall know of the do;flrine, more and 
 ^nore : and If a man keepe my word,l will come unto him,and ac- 
 quaint with him.Looke to thy obeying heart, and that hath a pro* 
 mife of knowing , yea and that experimentally, which is betret 
 than all rules or conj eflures. Againe, if thy knowledge bee found,' 
 though weake, yet let this bee no let of receiving the Supper : foe 
 that lerves for the wcake,both in knowledge and in all other gifts. 
 Chrift lefus is given of the Father^to be unto thee wifdomc afwell 
 asrighteoufneffe •• come to his Feafi:, and it is a good time to aske 
 it i for him hath the Father fcaled in the Sacrament to be thy Pro- 
 phet, and hee will give thee of his fulncfle, even knowledge, for 
 Knowledge, yea, richly and without upbraiding. And for this 
 grace of Sacramentall knowledge, thus much, 7 
 
 Entrai^e: 
 
 Grounds of 
 
 Chap.: V* 
 
 Of Sacmment all faith, and the triatl of it] 
 
 Take it for granted, that the wife Reader will rcmemi 
 ber that which was before fkid, that faith is not required 
 as all other graces are, that is, onely for the better recei- 
 ving of the Sacrament. But that it is above all other the 
 mol! elTentiall grace, and the immediate inftrument of receiving 
 that which the Sacrament exhibites: by how much the more di- 
 ligence ought to bee ufed by a Chriftian Communicant , that this 
 grace be tried to be foundly wrought in him,and revived in the Sa- 
 crament.This caution being premifed,! come to the matter it felfe.' 
 For the better conceiving wherof,what this triall of faith in the 
 
 this Dointna Sacrament imports, I thinkc it meete,by fome fteps to ground this 
 tncd. point in the Readers minde, and to lay downe thefe three things .- 
 
 I . That the Lord offers the good things which hee beftowes upon 
 ^ _ j^j5 
 
C H aV. 5» (i})d the ivjAUthemf. 2^_ 
 
 his faithfull oncs^only by and in the way of a promife, which faith 
 
 laying hold upon in ipeciall, takes the name from that promife : 
 
 as Sacramentall faith is fo called from a promife of a Sacrament.' 
 
 Secondly , diat each particular promife depends upon a former 
 
 maine promife ; that is, the promifes of Sandlification , upon the 
 
 promife of luftification , and the promifes of more grace and 
 
 growth upon the firft promife of reconciliation, and fpirituallor 
 
 lively being in grace •• fo that he who wbuld trie the latter, viz. a 
 
 promife to grow by a Sacrament,muft firft trie his intereft and part 
 
 in the maine promife. Thirdly, that who fo hath by found evidence 
 
 proved his right to the firft; may and ought with the more eafe 
 
 prove his right to the latter , faith in that latter depending upon 
 
 experience ottheformer.--''j'i- (- ^-^ •'*'• 
 
 . Touching the firft ofthefe three, viz." That (Sod offers and con- The i.gmm^ 
 
 veighes all his goodnefle by a promife alone (externally)conceive ^^^P ^* 
 
 it by thefe few fteps, Firft^: it being God our Father ail fufFicient 
 
 with whom the foule is to trade for his graces(as Saint I>^mes faith, 
 
 JEvery good gift and giving commethfrom the Father^ irhoofhisowne lam.i . if}^ 
 
 goodwill begat Hs) wee muft know, God is infinite,incomprehen- 
 
 fible. Needs then muft it be that this infinite good conveigh him- 
 
 felfeto a finite fubjefl by fuch a meane and way, asthepoore 
 
 weakecarnall creature can reach it. For elfe what proportion is 
 
 there betweene one and the other ? How {hall fiefh comprehend a 
 
 Spirit ? No more than a little childs fhort ar me can reach a thing 
 
 farre beyond it. Therfore the Lord conveyes himfelfe to the poore 
 
 foule, by an ordinance: which is fuch a thing as confifts of a fpiri- 
 
 tuall, and yet an externall or ienfible nature. An ordinrnce is the 
 
 fubjedl by which God communicatethhimfclfeand his goodnes, 
 
 witha power ofhis Spirit to carry them to the foule : asby prea-- 
 
 chingof the Word to the eare ^ through the found of a mortall 
 
 voyce ? By prayer, confifting outwardly of fentences and order: 
 
 By the Sacrament alfo.confifting of outward weake Elements: The 
 
 Lord carries to the foule by thefe, moft inward and fpirituall 
 
 things. 
 
 Secondly, though an Ordinance have Gods good things contei- Step 
 red in it : yet ftilhhere is a great gulfe fet bet weene us, our fpiric 
 and minde, and betweene the good ofthefe Ordinances 5 for wee 
 are blinde, and they are myfticatl and heavenly,- Wee may fit and 
 lieare, .ai^ receive- the Wordp>or the Sacrament, and^yee wee may 
 
j^S OfSacrdmenuUfahi^ Parf.2, 
 
 be held oflFas It were at ftaves end from the good and life ofan Or- 
 dinance. There mad be a fecond meanc to bring us and themtogc- 
 ther.This mean muft be the flcfli of the Lord lelus in an ordinance. 
 All Gods good things being firfl: given to Chrift our head & Medi- 
 atour, that foby his flellithey might be conveied to us familiarly : 
 needs it muft bc,that except Chrift be in an Ordinance, as our Pro- 
 phet, Prieil:, and King, that fo by him they might bee united to us, 
 Hrft, fenfibly, after favingly : it can not be that any Ordinance can 
 doe us good j we fhall ftill be ftrangers to it,though our bodies and 
 fences be never fo neere it. For example, Prayer is an Ordinance, 
 by which God imparts himfelfe deepely to the foule : yet except 
 the foule caft anchor upward by faith upon theflefh of our Advo- 
 cate giving ftrcngth and life to it ; Prayer is but a morall devotion, 
 and a meere fhaddow in refpe<5l of uniting thofe good things to 
 the foule. Likewifethe Word of God preached , if it want the 
 flefti of Chrift our Prophet and Head : it will carry nothing, fave 
 by a bare found into our earcs : The words he fpeakes arc life and 
 lohn.^.^ J. fpirit, and muft be carried by the fpirit of our flefli into us, or clfe 
 not at all. And note this. The more ofChrifts flefli an Ordinance 
 containesjthe more it imparts Gods good things to the foule. And 
 fo the Sacrament of the Supper, confifting of the very materials of 
 Chrifts flefli and bloud, muft needs bee very powerful! meanes of 
 grace to the foule : and muft needs carry the good things of 
 Chrift, both in point of fatisfadion and of fanfVification, pardon, 
 andholine{Te;into the foule in a more peculiar manHer,as being the 
 inftruments of both. 
 S tcp. 5 Thirdly, as Chrift in an ordinance is the way of Gods conveying 
 
 himfelf: So Chrift is conveied in an ordinance by a promife,or elfe 
 not at all. Take away Chrift, and an ordinance is nothing : and e- 
 venfo, takeaway apromife, and Chrift, in an ordinance is of no 
 effet^ to thee : The ordinance is excellent becaufe Chrift is there : 
 How be it thou art never the better for it, becaufe thou wanteft a 
 promife,by which Chrift conveies it to thee. So many ordinances 
 as God grants thee,fo many promifes he makes to thee of bleffing* 
 one ordinance is not the better for the promife of another : Prayer 
 cannot looke at the promife of hearing: nor hearing of a Sacra- 
 ment, becaufe each of thefe are feverall meanes of conveing Gods 
 good things unto thee. But each ordinance muft have a fpeciall 
 promife ; Chrift in it comes in and by the way and channcll of a 
 promife. The caufe is plaine,becaufe no ordinances can bee favo- 
 
 ric. 
 
C !! A p . 5 . ^^^ ^^^ ^^^^^^ thereof, S49 
 
 rie,cxcept mixed with faitb,and faith there cannot be,whcre there 
 h no promifc for it to worke upon. 
 
 The conchifion then of this firft ground, is this,l f God will give ^^°"^^ °^ * 
 his graces to the foule, itmuftbe by themeane of an Ordinance, ^'^"'^ 
 of Chrift in an Ordinance, and of a promife. A promife is the im^ 
 mediate way by which Chrift in an Ordinance is made ours. As the 
 promife is, fo faith bearesher name : faith in a promife of the Sa- 
 crament,is Sacramcntall faith : and he that would try whether he 
 gets by the Sacrament,muft trie his Sacramentalfaith..Tliis.for the 
 firft ground. ''^ ■' :>•>- 'rf.^q-.i WcD Td'i ; 
 
 Ere I proccede,let this point teach us to mourne for the common vfe of this 
 fort of Chriftians,and Receivers of the Sacrament,of whom I may ground. 
 fay,as thofe in the ABs faid to P/i«/of the "^^xx'w.They never heard Aftb u 
 yphether there were a Sprit or ??«?.So,thefc worftiippers of God,and 
 hangers upon Chrift & his Ordinance^, yet cannot tell us, whether 
 there be any promife or no,any faith in a promife or no .They keep 
 their Church, and come to the Ordinances, pray, & receive,but the 
 way of faith in the pomife they have not knowne.To whom I fay, 
 fave for fafhion fake : What differs a Popifh corrupted ordinance 
 firom a pure ordinance of God(l fay,in refpecl of good to thee)yea 
 what differs thy abfence from thy prefence , in this regard ? Oh 
 tremble at this, all ye that profeffe God, and yet know not a pro- 
 mife,nay, I fay I Profefleto beleeve and yet know not a promife. 
 Was it ever heard that faith could fubfft without a Promife ? Oh 
 therefore I fay to all fuch, judge what cafe ye are in : ye are with- 
 out God in the worldjand are ftill barren of all his good things,ei^ 
 ther of Reconciliation, or of regeneration : your Baptifme, hea- 
 ring and receiving arc emptie,and never doe you good : For you 
 never got any thing by a Promife: A Promife never wrought upon 
 you any life of God, or growth in that life ; yee never faw neede 
 of Gods good things, never emptied your felvcs by felfe-deniall ; 
 If ye had, thefe would have presently brought yee to a promife to 
 be fuftayncd by, as the Woman of Samaria drew her neighbours to 
 Chrift. I conclude there for e,the faith which fuch pretend is an 1- 
 doll : a faith hanging upon the bare ftory of a God, a Creator, a 
 Chrift, a Redeemer, not in God ; and fuch a faithis a meere hang- 
 by and formall notion of a thing a far off: its a faith of the Church, 
 . a faith of contemplation,a faith not of adherence to a promife,but 
 of meere hearefay of things, which thou never, either felteft any 
 neede of, or ibughteft any'part in. And therefore whofoever thou 
 
 art 
 
art whofe faith is no other, know that thou Uvefl: amoftwoefull 
 life, without any of Gods gracious influence, and when thou died 
 (except thou be changcd)thou {halt die without comfort or hope. 
 Therefore, to this thy hearefay of God and his good things, addc 
 faith in a promife, and thou (halt enjoy God in an Ordinance,and 
 by name in the Sacrament favingly,reaUy,and comfortably , Oh Uet 
 all thy wearifome and mifpcnt former time, ftmg thee for thy un- 
 profitablenefle, and now in time looke about thee. 
 I come to the fecond ground. Every particular promife of good 
 Tke fecond tj^jnps from God, is planted in a generall and maine promife. ^ So 
 ground of this ti^ithee who would try hinafelfe whether this or that good thing 
 ^^-' be his or no ( as the gift of patience, right ufe of the croffe, grow- 
 
 ine by the Sacrament, &c. ) muft firft try whether he be in the Co- 
 venant or no, which is the well-head of the reft. For this one Co- 
 * venant, to bee our God reconciled, includes, yea, gives a being to 
 
 all other promifes that God in this or in that,will be our All-fufti- 
 ciency. True it is,each poore foule fees not this. The reafon is, be- 
 i caufe they judge of the chiefe promife , according to the limit of 
 
 i their prefent feeling ; that is, becaufe in the agony of their loden 
 
 fpirits they feele moft neede of Chrift to eale their confcience of 
 ouilt, and to fettle peace, therefore they fee it not to reach further 
 than their prefent needc.Whereas Chrift bemg fuch a gift as either 
 , is wholly denied, or wholly given, cannot be dividedjbut is by the 
 1 Cor.1,1 3 .V ^^^^^ /^^ ^^^^^^ .^^ ^j^^ ^^gj,g j^Qj. ^.QQ narrow to containe it) re- 
 ceived as he is given, all at once. Onely the foule retailes him m 
 particular, as (lie meetes with her needes of him ; and then by re- 
 courfin<^ to the maine promife, finds her right to all the reft. Asthe 
 fmaller1)oates tied to the great (hips, follow their motion, fo is it 
 here At leafure the foule comes to fee her penny worths, which at 
 the fi'rft appeared not ; even as a purchafe of worth, doth not all at 
 once appeare to the buyers fence,but at leafure,as the commodities 
 of it come to hand. Now when the foule comes to behold them, 
 then fhe fees all couched in a generall gift of Chrift made to be her 
 peace and pardon. Secondly, the reafon of this is becaufe God is 
 the God of order.He firft fets the foule out of the danger of ^^/?«^j 
 forfeiture of gr?ce,becaufe the foule is not clfe capable of any good 
 thina Now in taking away this guilt hee affumes the foule againe 
 into union and fellowfhip with him in all the good things which 
 flie enjoyed before. When the gulfe is taken away which fepara- 
 
 ted the foule,then the way Ueth open to the foule to recover all her 
 ^ - -- - - pnvi- 
 
C H A p r 5 • ^^^ ^^^ ^H'^^^ thereof, a j i" 
 
 privilcdges in time ^aft. Thirdly, this is true in rerpc<5l of ccngrni- 
 tie of providence : For having once granted a being to the creature 
 of fpirituall lifej he doth therein binde himfelfe to a fupporting of 
 that life ; elfe he fhould plucke downe that which hee hath built, 
 and undoe his owne worke . hs'T>avid faith, I am thine, Lord,fave Pral, 1 1^, ^/^ 
 me, \ meane not that bcieeving one prottiife fhould fave us a Ia« 
 hour in beleeviwgthe reft : But become a good pledge of perfor- 
 ming the reft. As all the promifes of God in Chrift, are yea, and 
 Amen : fo, all fpeciall ones are yea and Amen in the generall. He 2 Cor. 1.20.; 
 that hath given h-ls Sonne^how Jljall he not with hm give tu all things ? Rom. 8,31. 
 
 The ufe of which brietely is, to inftrud: and convince us of that 
 horrible treafon to Gods Alfufficient promife, which every one is ^^^ °^ ^^ ^^"" 
 guilty of, who will not cleave to God inhisfirft andmainc pro-*^°"^ greund, 
 mife of mercy andf cdemption. Alas^ what man is there who ofc 
 de^res not to finde God good to him in the Sacrament, there to fill 
 him with good things, feale up his pardon, purge out his corrupti- 
 on, gnd the like. But becaufe hee feekes not to know (Sod in his 
 Covenant, how fhould his Scale doe him good ? What is a Seale, 
 fave a relation to a former bargaine ? If thou never ftraked hand 
 with ©od for his Chrift thy righteoufneile,how cameft thou in for 
 his wifedome, fandlification, and redemption ? They belong not: 
 unto thee : either thou muft have all Chrift to fet thee out of feare^ 
 or thou haft never a whit of his benefits. And to apply this to the 
 prefent point,how fhouldeft thou com.e to God by fpeciall faith in 
 the Sacrament , when thou wanteft him in the chiefe faith of the 
 firft promife ? Oh 1 thou cutteft off thy felfe, thou kno weft not 
 from what liberties,; and mercies, when as thou art careleffe to bee 
 made fure of the maine.Thou fhouldft difpute thusr The time will 
 come,when I fhall crouch to God for ftrength tobeare the Croffe, 
 to bfe aff^icfted in all my afflicflions, to die willingly, &c. But then- 
 why doe not I the whilft make fure in the maine with the Lord, 
 that hee might finifh his owne worke and fiive mee, becaufe I am 
 his > DouhtlefTe if I dally with thisjor goe upon falfe grounds,de- 
 ceivin^ my felfcjthe Lord will be guiltlesin not regar ding me,be- 
 caufe the time was when he cryed out to my foule,Beleeve, robbe . 
 me not of my glory, diftrwft me not in my offer : But becaufe thou Prov.r.rai 
 wert deafe to my cry, foits juft that I ftoppe mine eares at thine y 
 goe therefore and feeke releefc of thy idols ofeafe, feife-love, and 
 theworld which thou pref^rredft before me. It is withthee asit I^^^g-^-^^v ] 
 was with Ifracli/^^^. i-. 2 1 .The Lord had given tliem one pramifz 
 
 for 
 
., P OfSiicrAmtntdl faith. Part. 2 • 
 
 for all, to drive out the Cananites ; now becaufe they beleeved not 
 themaine, therefore here one Cananitifli city, there another pre- 
 vailed, and became goades and prickesto them. And fo, hence it 
 is, that neither promiie of Sacrament or of other Ordinances doe 
 prevaileto purge out their lufts, but they remaine as thornes unto 
 them, becaufe they never tooke paines to joyneifTue with God 
 in the truth of his Covenant to pardon them , and make them his 
 beloved. 1 bus much for the fecond ground, teaching, that the tri- 
 all of ones fpeciall faith jefts in the triall of the maine. 
 Ground j . The third ground i{fues from this fecond, viz . That the triall of 
 our firft beleeving, may, and muft make the other ealie and famili- 
 ar. Its our great iinne if it be other wife, For why? The Lord gives 
 us afllirance of the one in the other 3 yea, teaches us to argue from 
 one to another without wavering, fo farre as our weakenefle will 
 permit. Excellent is that of Paul, Rom. 5.10. ffwhen we were ene- 
 mies, we were reconciled by hi-s death, how much more heingf rends ^ fij all 
 Rom. 5- ^ . ^^^ befaved by his. life > Marke his manner of fpecch, ' How much' 
 more.^ If God made that eafie to us,which feem'd impoifiWchow 
 much more eafie is that which is under a dircd promife ? If God 
 had call us quite oft'being eneraies,we had the mends in ouF^wfie 
 hands, and could not complaine : But having his Word to make 
 good our owne de(ires,we have the Lord tied to us, and at a kinde 
 of advantage, (be it fpoken with reverence) fo that we cannot bee 
 defeated, Great is theoddes betweene being an enemy formerly, 
 and being now reconciled. Hee that will releafe a ftranger from 
 prifon, and pay an hundred pound for him ; will (in reafon) lend a 
 friend twenty (liiUings. Such an argument is this here. 
 Vfe of the xhe uie of the point is, firft to condemne the pradlife of all fuch, 
 ihiid ground ^^ having found the Lord above their expectation in the promife of 
 -, ^. • . rcconcihation, yet dare not trufl; him for fome fhreds ^in colfjpa- 
 Conviftion. jic^^j^-^^fblelTings of Icfler nature, as to overcome their paffions, 
 Efay 7- 1 1- revenge,worldlinefle,&c.Oh I Lhou art like Ahaz and his lubjecls, 
 V fe I ^^''^^ would not tempt God in asking a figne, when as yet they be- 
 ^'^ ^ ^ ^' lecvcd not without it.The Prophet tells them ; Is it mt enough that 
 ye weary menjbut ye mufi weary r^ty Godalfo ? Thou tireft the Lord, 
 when he feeth that none of his waies will prevaile againft thy in- 
 fidelity. Butftill thou art ever out and in with him (a« loabs fword 
 Hof. 6.4, that could not hold in his fcabbard ) and puts him to cry out. Oh \ 
 Bphraim, oh, ludah, whatjhall f doe, or how /hall I intreate thee ? \& 
 the work« of faith as farre ofFnow as when thou firft beleevedft ? 
 
 Ohl 
 
C H A p . 5 • ^nd the tridl thereof, 2 j^ 
 
 Oh I weake ( if not froward wretch) how long fliall I fuffer thee? 
 As they in the wildernefle, whom no miracles, no providence 
 could perfwade , but were as farre to fccke at the end of fortic 
 yearesasthefirftday. Oh •' the Lord loves when his Schollcrs are 
 apt to learne, ( efpecially this le flon of faith by many warnings ; ) 
 and when our experience teacheth us to buy and fell upon bis j^. 
 word. But fo feeme to trufl: God with the foiling the enemies of ^ ' »"S'*»'* I 
 the hills, and yet not to trufl: hira with thofe in thevallics: to 
 pretend thatthey doubt him not for heaven, but diftruft him for 
 earthly blelfings, furely it either / uftly calls thy firft beleeving into 
 fufpition • or cUe argues a careleflc heart not able to improove thy 
 Talent of reconciliation, to warrant thy faith for a poore fupply of 
 this life. 
 
 Secondly,it fhould very much preffe upon thofe in fpeciall, who Vfe t, 
 are to receive the Supper ( in which the Lord offers the increafe of 
 firlfgraces received in B aptif me ) to try their Sacramentall faith 
 with all readinefle of minde. Is it eafier to doe by many degrees, 1 ., 
 
 than to belec vc the promi fe of mercy at firfl: ? And doth the'Lord I ( 
 
 with farre greater cafe (as I may fay) beteame to the foule grow- \ 
 
 ing in faith, than breeding of it J* Why then doe they who beleevc 
 come to this triall with fo much adoe, and bury the Talent of God 
 unthankefully in the earth? As thofe fervants o^Naaman told him, * King.y . j? 
 If the Prophet had bid thee do fome great thing, wouldfl thou not 
 have done it i* How much more then, when hce onely bids thee . 
 fVaJh and he cleme > So fay I, put cafe the Lord required the grea- ' 
 
 tefi: worke of thee, would it not feeme fmall in refpetfl of the good 
 of the Sacrament ? How much more when hee faith, Revive thy " 
 faith, in the promife of the Sacrament? If thou wert bidden to try 
 what almes thou haft given fince thy laft receiving, or what zealc 
 thou haft uttered againfl: finne, &c. oh, how wouldeft thou plod, 
 and gather thv goodnefle together ? Now when the Lord faith. 
 Revive the edge of thy faith'once received, oft renewed, quicken 
 it up in fome Sacramentall promife or other, ere thou come to the 
 Supper ; loe, how hard a taske it feemcs. Why .? fave that thofe 
 morall duties partly arc from thy felfe, and arc mixt with felfe- 
 love: But the other is a meere divine grace without thee freely 
 given,and relying barely upon the promife, and behold how tedi- 
 ous it is: whereas thou fhouldeft fay. If I were found of God ^^•'J'^?' ^• 
 when I fought him not , how much more eafie will it bee when I 
 fecke him unfeignedly .^ If mercy were fj-ee, when I had no pro- 
 
 S iTiife, 
 
a 54 ofSacrAmtnuEfaithl Parf.2^ 
 
 fiiife, who rhould doubt of tHe more afluredneffe of it, when God' 
 hath tied himfelfe : Surely the very eafe of it fhould teach us to. 
 difpute ftrongly for our felves , the Lord teacheth us to argue for 
 our felves : In other matters that fervc for our ownc ends we can 
 argue fafl; enough ; but in this, either God muft put us to it , and 
 fbanie us, or elft we will lofe our benefit for lackc of pleading,and 
 fo come to the Supper, with a dead or unrevived faith. May not 
 the Lord repent him of all his coft, when hee fees fo fmall profit ? 
 And thus much for this third ground. 
 1\t pomt it , Now having premifed thefe things thus,let us apply them to the 
 felfe. ^ point in hand. The Qiieftion then will be,how a Chriftian may try 
 ^'^n "^fa'ith ^^^ Sacramentall faith ? I anfwcr,by thefe two waies. i .When he 
 iTirl belee- ^^" prooveby good evidences, that hee hath beleeved the promife 
 wing. ' of reconciUation already. Secondly, when he caii revive his faith 
 
 upon the promife of the Sacrament. Therefore of thefe two I will 
 fpeake a little, and fo come to the ufe of the Chapter. 
 'Mjt^fi* J^ will firft bee demanded, how a Chriftian may finde and trie 
 
 Howmay fi:ft himfelfe to have beleeved favingly ?■ To which I anfwerjthis may 
 beleering be ^^ ^^^^ fundrv wayes. I .By the meane conducing (in the ptirpofe 
 '>f^ r of God) to beleeve. i . The ObJ€(5l upon which the foulelooketh^ 
 
 - ^ — : that it might beleeve. The 3 . 1 he Roote,outof which faith fprin- 
 
 fcth. 4. The A6: it felfe of belee ving. 5 . The fcope and end which 
 aith propounds to her felfe in beleeving. The'^.and laft, The ef- 
 fects and properties afcribed to faith. Theother wherein I would 
 lay downe thefe points, is this, . i , ,L would propoundthe truth of 
 them. 2 . Shew how the foule may trie it felfe about them .Which 
 ere 1 enter upon, let the Reader (for avoiding of confulion } take 
 notice,that in the fecond Chapter of this Treatife, underthe heaj 
 of aflifting grace, I named five trials which doe.all agree with that: 
 which now I am to fpeake of the triallof beleeving. Onely there 
 neceflitie lead me to fpeake of the end of calling, here more fpecii 
 ally, I treatc ofTaving faith : Let not any thinke that I maketheffe 
 two, diverfe : But let him borrow what light that point will afr 
 foord for the better conceiving of this-and fo adde what this poi'nt - 
 affbords to that : knowing thatthe grace. of faith is theup*ihot.cf ' 
 calling. This by tiie way. ,-::-.. .. • 
 
 1 Pofition. Now for the hrft Pofition. The meane condui^ing unto faith,fe,' 
 The mesne the diftrnd underftanding of the Dodfrinc of the fatisfadion of 
 conducing to Chrift, both in life and death. It was the foundation of Ele(5ti= - 
 
 ^^'^^« on> ^jp /^' . 1 1 S • C.'*^^ ^^^ ^^^^^ ) ^^^ "^^' ^^^^ theXord anf wer cd his : 
 
 .. , owne^: 
 
CHA'p,5-i^ and the trj all thereof, ijy 
 
 owne Iiifticc fiilty , to the end that hee might fet open a doore of 
 mercy to poore Adams loft pofterity .NovVjthat which was a mean 
 ordained by the Lord, for the declaring of his righteoufncfle in fa- 
 ving,mtift bethe mean alfo to condafl the foule to faftcn upon the 
 oftcr of God. For why ? As nothing fave a ranfome could ftop the Ro.-n.jtXjv 
 courfe of fufticc, or caufe^ him to be reconciled with a (inner ; fo, 
 nothii'ig can ftop the feare of confcicnce guiltie of wrath, nor war- 
 rant hcrjthat (he may be reconciled to God, fave this propitiation . 
 Till the ibtile come to knoWjthat anger is not in G od • (he cannot 
 •thinkc fhe may dare come neere him ; feeing fnee knowes him to 
 be a confuming (ire. Therefore, 2 Car. j-. 20, 2 1 . P-^^/grounds a ^^*y ^"^ ^* 
 fcarefull fotile ftrongly upon this bottome. Bee reconciled to God j, cor jo, »!,' 
 (poore foule j For why ? He hath made him to be (inne that knew 
 jnone (both by obeying and fufiering) that we might be the rigbte^ . ^ 
 
 .oufneffe of God in him. So faith Eilhu ■ fob 33.24. '"T) diver him^ r t> ? ? 1 
 for 'I have received aranfome^ . i>' ■» 
 
 The triall then of faith by this Rule is this. Canft thou fay truely ^ • ... , ' 
 that in the conflidl of thy foule with Gods ang^r for thy fms, (thy '^""'^^ "*"•- 
 long lyen in, decpcly died (innes, both of omiilion, commidlon,, 
 mortall, fpirituall, offences and revolts ) thou haft beheld the 
 meane of grace, in the Alfufificient merit of Chrift?Hath this ftai'd 
 thy heart, that God hath cut off his plea aeainft thee, in giving his 
 Son tofatisfie ? Canft thou fay, that thine high Ptiefthath brought 
 thee to God, and caufed thee to fce his face with /oy ? Haft thou 
 fcnt Satan to Chrift,and told him, God cannot be fatisfied, and y^x. Heb. lo.zo; 
 angry ftill ? Haft thou found ftrong confolation ( in the purfuite of * 
 
 Satan ) from this, that thou beholdeft this citie of Refuge, the fa- 
 tisfa(flion of Chrift as a {urc Sahftuary to refcue thee from the a- 
 venger of bloud? Haft thou dranke of this brooke(or well-fprin^) ^ 
 and lifted up thy head in hope of being accepted ? Deny not thy ^^^^* * **'^' 
 lelfe ; if it hath been thus with thee,it is a good figne : I fay,a good 
 fignc, if thou haft any condition of faith, any feeling, of thy bur- 
 den, w^rought in thee, and fending thee to this meane.. For why ^ 
 By vertue ofthis price , the righteoufneffe of wrath is turned into 
 arightcoufn&fleofmercy ; fo that it is a me€te and equall thing 
 with Qod ( having thus received a ranfome ) to forgive : yea in 
 Chrift, Godhimfelfe was reconciling the world; and now hee 
 doth declare his righteoufnelTe in juftifying a (inner through the 
 faith of lefus : yea thoumaift fay with David^Save me Lord.ac^ 
 <J>r4itt£ to thy riihtcoufnejfe. See Rotn,<^, 16, J Cor, 5 , 1 8, 1 ^^ 
 , S a Bticfeiy 
 
2^6 of Sacramentallfaithy Part.*. 
 
 The fecond Briefely for the fecond.The ob;e(?l of faith^which is the promifc, 
 objed/ which containes two things, either the good things dftered in the 
 promife^or the hearty meaning and purpofe of him that freely 
 makes the promife. The good things oftred in the promife/f par- 
 don, peace, a purged confeience^ life of grace, fupport in grace,the 
 - a. earnell penny of the Spirit, and the Uke) ferve to draw the afte(5l-i- 
 f ons (which carry the foule) unto God, and to dafh out of counte- 
 .' nance all falfe objefls of gaine,eafe,plearurc,lufts,to draw the foule 
 to God in dcrire,efteeme of mercy ,and in hungring,niourning,and 
 endeavouring after Chrift. Secondly the manner of offering thefc 
 good things, being free, full, faithiull, entire, and fimple, («xcee- 
 ding defirous the foule iTbould embrace themjorry it fliould re/ed 
 Rom y. ut them^ urging it to beleeve) ierves to put it out of queftion,that the 
 iupc. Lord meanes as he fpeakes .• elfe needed hee not to have preven- 
 
 ted us at all ? but feeing even when wee were enemies defer- 
 ving, nor defiring any favour, yet the Lord out of the meere gra- 
 cioufneffe of his heart would needs beftow it upon us; therefore he 
 would have us conclude, he will not repent him of his frcedome, 
 ifwe come in to lay claime and pleade this promife. 
 Tiiall by thi$ Try thy faith then by the promife, thus ; firfl-,w hence came thofe 
 difpofitions of heart in thee, I meane thofe tearcs of thine, thofe 
 defires prayers,faftings,and diligent fearchings after grace? Came 
 they from felfe-love > or from an heart of bafenelfe, bringing thy 
 money and coft to God to buy mercy? If fo,thou haft little to boaft 
 of: but if the good things of the promife wrought them in thee, n 
 thou canft fay, that faith, and the preparations to fiith proceeded 
 from the promife : The good thing offered therein, drew thee to. 
 God, as with cords. If thou canft fay, that thy good affe(5Viohs 
 could never purchafe faith ; rather that promife which bred fafth, 
 bred alfo thofe affedions in thy foule, becaiife thou fawcft God 
 ioMs wilhng to fave thee, thei-efore thou mourneft after him, prayeft: 
 
 ^* unto him, and (as Nineve) couldft not give him over : the rifin^ of 
 the Sunne, cauled this dawning ofheart in thee, and thefe making 
 -towards grace, it is a good figne. Secondly, try thy felfe thus: If 
 the frecdome, fulnefte, and ftrength of the promifc, have truely 
 wrought upon thee, then thy bafe conceits of the Ma;efty of God 
 are vaniflied, T meane thy enmity and hateful! fpirit is gone. And 
 whereas thou once coiildeft not thinke a good thought of him, "but 
 all thy thoughts framed him rather to be angry ,envious,cruell, un- 
 beteaming ; now thou-ftoppcft^. and (as one better fetlcd) bcginft 
 
 ta 
 
C H A P . 5« dndthc iriAH thereof, 2 f 7 
 
 to (ay; oh my poore fowlej who couldft never get out of thy flave- 
 ry aiidflightnefle thinke of the promife a little better? What wilt 
 thou fay if by all this oftering, urging, expodulating, charging to 
 be reconciled u^ow paine of hell, the Lord meanes thee well? Per- 
 haps he may. If while bee feekes to fave thee, thou devife how to 
 "et out from him; will it not be bitter at laft? Thus weake hope 
 breakes the yce, and fcts the foule forward. Then the Spirit of 
 grace createth in thee both thoughts and affedions of fuch ftrange 
 goodnelle, bounty, long-fiifteringjfrec grace and compalIIon,that 
 thy heart breakes into wondrings at him, and faying, ^vho is a God Mica.7. ult; 
 lik£toourGod,firgivingandj>aJfinirhy the Jinnes of hi^ people} Who ^ Sam,J4.i^. 
 could finde his enemie at the vantagc,and not dellroy him? There- 
 fore my foule is even carried into the ftreame of his grace , and 
 perfwadcd to beleeve.I fee the good will and meaning of hishearc 
 fliining in his promife ; and whereas it was wont to be a barren 
 found and emptie noile for me to heare a promife; now I fee it as 
 a velTell {landing full and running over, yea, a ftreame to carry me 
 in, with holy confidence,faying, if the ftrength of Ifrael can lye,if 
 free grace, if faithfulnefle it fclfe canfhrinke backe andclcny 
 it felfe, I am content to periih. Thirdly, trie it thus; If a promile 
 have beene thy Objed:, then thou confeileft that the power it feifc 
 to beleeve is in a promile as well as the motives to beleeve. The 
 promile is the inftrument of the Spirit to perfwade : And as when 
 the Lord made a promife to the lewes that if they did come to the 
 Temple to worfliip, he would keepe their dwellings and goods 
 fafe the whifft: Lo,this promife had in it fuch a power as held off 
 all Robbers and enemies from attempting any pillage : they durft 
 not,they could not;fo much more in the promife to a loaden heart, 
 there is alway the ftrength of G od to efted that which he promi- 
 feth:and fuch a foule neede not ftand out ftrangcr-likc and fay, here 
 is a fweetc promife,if I could beleeve :But here is a promife ftrong 
 and able to caufc me to beleeve it; If in any meafure thefe ti'yals be 
 in thee, they are all good lignes. 
 
 Thirdly, trie thy faith by the rootc of it,which roote is felfe-dc- Tryall j ; 
 niall. All other graces feeme to have fome inherenciejand being of ^y^^^^ ^^^^ . 
 their owne in the foule; onely faith is rooted in the overthrow of °^ '^• 
 a mans felfe. This felfe is nothing elfe fave the fpirit of old Adam^ 
 refiftingthe Spirit of grace ;and as we fee in defenced Citties fomc 
 of their Bttlwarkes are out-workes and retrenchments , othera 
 are xnainc Fores necrcthe walls, wherein their chiefe ftrength 
 ■"^ ^ ' " ~ S3 ^ " cpnllftetb 
 
258 of Sacrament all fa'th^ Part. 2, 
 
 confifteth: So here,felfe hath her out-workes, Telfe-wealth, felfe- 
 cafe, credit anderteemc, learning, parts, experience. Thefe are 
 more eafily cafl downc^becaufe Chrift and they are of two feveral 
 kindes. Others are forts of greater confequence, in which the heart 
 more trufts,as carnall rcafon and the wifedome of the flefli,which 
 
 a Cor. lo, J. P"^^^ in 2 Cor. 10.5. calls high thoughts and ftrong imaginations 
 of flelli, fetting themfelves up againft the obedience of faith^fo al- 
 fo Religious duties and performances, whether wiU-worfhips of 
 Papifts, or duties required, as lewilli righteoufncffe by the Law, 
 and all the devotions of carnall Proteftants To thefe I may adde the 
 fecret counterminings of the heart,mixing it felfe with the prepa- 
 ration to faith,and fo deftroying the worke of God, as felfe-mour- 
 nings, defires, and ufe of meanes. Now ofall thefe, the Scripture 
 telsusjThatifanywillbeleeve, hemuft deny himfelfe, and be 
 content to be ftript ofall thofe,or elfe grace will not dwell in him. 
 Truft not in thy owne wifedome,but truft in the LovdyPro. 3 . 5 . So 
 Paul, That I may hefoHnd,not having my own right eoufnes of the Lavs' 
 
 Pro|.?. r. ^^^^ offaithScQ how P^^^/oppofes them. All the frame of Creation, 
 ^ ' ^ ■ ^* Redcmption,yea,of the whole Word of God prooves it.God will 
 
 Efav 6 "°^ §^^^ ^'^ S^^ry ^° another. He that hoafleth, mufi boafi of the 
 
 ^^ ^^' * Lord. Two futcs of apparrell may as well agree with one body at 
 
 once, as felfe and Chrift (inequall termes) to a foule.The red earth 
 
 had never had the breath of life put into it, if it had not beene a 
 
 meere deati patient,and at Gods difpofe to be as he would have it. 
 
 Rom 1 1 ? i ^^^ ^^^ of Chrift had no fubfifting in it felfe, fave in the God- 
 head: and what is elfe that of P^«/, God fhutting up all in difobe- 
 
 Rom 9 i^ dience, that he might have mercy upon all? Not of the wilier or 
 
 ' thefunner,butGod,&c. The Do(!l:rine of imputation, what doth 
 
 it import, fave that rightcoufneffe ftands in counting that as ours, 
 
 which is none of ours? What elfe is that of the ApolUe,/?^?^. 1 1 .6.. 
 
 Jf of Worke s, not ofGrace-^ elfe Worke s w^re no workes : Jfof Grace, 
 
 ' * * not ofWorkes : elfe Grace were no Grace. 
 
 TwaII by this. Try thy felfe then by this Rule, doft thou obferve this back-byas 
 of corruption in thy foule, alway playing her papts, and refifting, 
 grace ? Is this fpirit of originall fmne as irkefome to thy fpirit, as 
 the moft odicus finnes of fweawng or thch? Is it fo much the more 
 fufpeded, by how much the more fine fpunne;and fubtill,running 
 in theftreame ofthy beft Religion? Doft thou feeleit in the worke 
 of the Law, of the ^olpcU, of Sanaification, ftill refifting grace,. 
 and ftartins as much from the Word as die Sacrifice from the knife 
 
 ©f 
 
Ckav~, 5:. and the trhll thereof. #- a^p 
 
 of the Prieft?Doft thou wholly fet thy felfe againft it,both felfc on 
 
 the right hand, deceiving thee with thine owne hopes and deferts j 
 
 and on the left fearing thee with feares of unworthinefle? Art thou 
 
 as well afraid of a white Devill,as ablacke; yea, more? Doft thou 
 
 tremble to thinke that felfe {hould {hare with God in thy coitver- 
 
 fion? Doft thou chufe rather to be as bafe as dung and dogs meate> 
 
 yea, when thou haft done all, doft thou thinke thy felfe no neercr 
 
 heaven thereby, than if thou wert a Rublican? Doft thou confeflc 
 
 that there is no blood, no merit, no congruity in felfe, to purchafc 
 
 any dramme of grace? And that it is juft with Gocf rather to feekc 
 
 himfelfe glory by abafing all fiefh and carnall proppes , than to fuf- 
 
 fer felfc to pirke above him, or mixe with him? Yea, canft thou 
 
 fay, oh Lo' d 1 1 chufe to lye as the duft under thy footftoole,and to 
 
 be at thy pleafure, as a fatherleffe Orphan, to doe with me what 
 
 thou wilt : yea, when thou art under the deepeft abalement and 
 
 felfe-deferdngs, and without a fubfifting in thy felfe; Canft thou 
 
 fay, Verily, gladly^will I be under this buil:eting,(though it be as a 
 
 pficke in the flefli)that Gods grace may be another felfe and a new "■ ^°^' '^ 
 
 principle ofcomfort to ftay my felfe upon? Yea, in the want of 
 
 carnall ftay, I wait upon the promife to be my ftay . If it'ije thus in 
 
 any true meafure in thee, it is a fweete figne. 
 
 I come to the fourth ground of trying faith,to wit,by the a(5l of The fourth 
 it. And that in two things; Firft, in the naked and free confent of ground^ 
 the whok foule to the truth of God,which is,that he will eafe the /^"^ 
 leaden foule, comfort the mourning, and fatisfie them that hunger ^'^^^.4 5.6. 
 after righteoufneffe. The Lord requires that the foule fimply rely 
 it felfe upon this bare Word of his, becaufe he will performe ir, 
 without defcanting this way or that againft it. ?econdly,in the re- 
 lying upon the meere and free aa of Gods not imputmg fmne, or^jfj ^^^'^ 
 imputingrighteoufneffeto the foule; yea, a righteoufneffe mhe- 
 ring in another, and not in thy felfe. The Lords ad of efteemmg 
 and reckoning to the foule the righteoufneffe of Chrift, is as reall 
 an aft,as if he had infufed a reall habite of it into the foule to dwell 
 perfonally in it,as it dwelt in Chrift. 
 
 Try thy felfe then by this rule thus. Firft, canft thou fay truely, Triallby this, 
 that in the bclee ving of Gods Promife thou didft diredlly goe from 
 a wordjto a word without adding or mixing the flime of thy own 
 conceits to defile the pureneffe of it? Didft thou with I'eter.tm^' 
 tied of himfelfe,obey and fay. At thy dmrnrndement Lord, J will "Lvkt 5.?» 
 .let downe, thonghelfe Ipjonldnot} (Luke 5.5.) Canft thou fay, oh 
 
 S 4. Lord, 
 
2^0 n ' Of Sacr.mmdllfuithy Fait. 2 T 
 
 ■^ordj thou bidft a loadcn wretch come unto thee to take eafe;as if 
 there were 110 more circumflance in it,than onely (0: Lord,I have 
 ^ound my foule ioden and pinched by thy Word, therefore I come 
 fo thee for eafe- bcleeving that feeing thy felfe art the Author of 
 both wordsjtherefore thou,who wouldftfo really lode me. cand 
 as truely eafe mee ? Canft thou fay, Lord in thy wen-ds, is nei- 
 ther hooke nor crookc, and therefore as I feeke to adde nothing to 
 it, fo neither doe I detra(fl:,nor dare I, {Revelation^ Chapter "22. 
 ,verfe i8.) but take thy truth as it is in lefus, even truth it felfe 
 E I r** \i ^^M^^ to no exceptions or cavills of fieili? I enquire not why 
 P '6 .4.1 • j.j^Q^j ^Qf^ -^.^Qj, ^,^^y £^^ mee,and not for many hundred thoufands, 
 that lye in their blindnefle ftilh Secrets are for thee : but revealed 
 promifes are for mee : and therefore to thee I leave the one, and 
 clafpe fo much the more clofely to the latter,by how much the for- 
 mer is more above mc. If thou canft hnde in thy heart thus freely 
 to<:oncurre with free grace, faying t Be itto thy fervant as thou 
 Lnfce ^ ^^^ fpoken, I dare not delpife thy Counfell for my falvation, or 
 
 John %'jo. 8^^"^^^y ^"^ §^^'^ ^^^^ t^ie lye,but put my fc^le to thy Word that it 
 ^' ' is true: I fay, againe, ifin any true meafurc thou canft doe thus, it 
 is a fure figne. And fecondly, if the Ad of God in hea^ven' juftify- 
 ing a poore wretchjby his bare accompting him his righteoufhefle, 
 (when yet corruption abides in him exceedingly) yea his perfedl 
 rightcoufncfle ; can fo farre pre vaile with thee as to fay,' O Lord, 
 thy one witnefte and approbation of me, is to my confcicnce, as a 
 thoufand, though I neither fee thy face, nor can heare thy voyce; 
 yet O Lord I accompt my felfe as thou efteemeft me, even thy per- 
 feci righteoufnefle in the midft of my greateft frnfulnelfe: and all 
 becaule thy accompt is a done deede: and my faith comptsitdonc 
 in earth, becaule it is done in heaven : I lay, this ad of thy faith is 
 a good figne. 
 The f ground "^^^ ^^^^ ground is from the end ofthy beleeving, and that is. 
 The end. that Cod may have the glory of his rich grace in faving a loft foule. 
 The laft and full end of God in thy pardon and falvation. is not,thac 
 thou mighteft be happy , but that himfelfe might be glorified. This 
 the Lord fo lookes at, that all. other ends are but feeond hafi'd ends 
 Hnto him, although reall ends. , -■ 
 
 THe tryall of '^'">' ^^^ ^^^^^ ^^^^ "^ '^^^l* ^^^ ^^^^ fought the name of God Cas 
 
 thi». <^beefe)tobeflirinedandfetupinthemoftinnermanandfecrctwf 
 
 thy foule ,^ above all thine owne ends ? Hath the wifedomeof 
 
 his way of 1-Tving his eled entred into thy foule with adaiir^ 
 
 tion? 
 
ChapI^- A^dthttrhll thereof, ^ i6i' ' ' 
 
 tion? Hath it more affeaed thy poore humbled foule.thatGod onC 
 day iliall be admired in thee and them that beleeve, becauie tliey - 
 
 obey'd the promifc when they heard it: than that thou thy kite iihci.i.i^. 
 flialt be admirable and glorious (for fo thou {halt be) in that glory 
 of his? Are all thy fprings in him? All thy thoughts in himPthy de- 
 lights, love,and aftcaions in his moll: rich,wife and glorious grace 
 in Chrift ? Is thy Spirit wholly drunke up in his wiiedome,as ihe 
 Queene o^ She b a' sm Salomons} Couldfl thou cbufe rather to be iKinq. lo.j, 
 cut ofFfrom God (if pofTible, which yet is not) rather than to rob Rom.9.5. 
 him of his glory? And is it thy chiefe crowne to know thy glory 
 and thy life to be hid with him in Chrirt? I confefle thisisto flefli Col. 5.1,3. , 
 and carnall reafoh, a riddle; therefore it is the Lord who hath re- 
 vealed it for a fpeciall good marke unto thee of found faith. 
 
 Laftlr, amono many other Properties of faith in the Scriptures, By the pro- 
 as that it is unfeigned,faving, &c.Thefe two are molt ufuall.Firft, P"^'« «^ 
 Its called effeauall. Secondly, precious. Try thy lelfe then about J-^S 3 
 thefe. Firft, by the efficacy of thy faith. Faith is called efFetluall 
 for this caufe. That it overcomes the w^orld.It beares downe be- 
 fore itthofe didempers which aflaulted the faik under temptati- 
 ons and doubtings. Not that the foule is quite free: but as farre as 
 itb'eleevesjfo farre it drowneshcrdiftempers as in a Sea of forget- What diflem- 
 fulnefle. Thefe are of many forts. Sometimes the foule was held p^rs fanh o- 
 under flav ifli bondage againft the freedoms of mercy, fo that alP^^*^°"^^* 
 promifes feemed to be loll: upon her : Sometimes fhe was pufft up •» 
 
 withvaineprefumptuous hopes of a wel&re without bottome. ^* 
 Sometime againe carnall fence prevailed, bearing downe the pro- ^ . 
 jnife with the unlikelihood, and contrariety to appearance -.fome- 
 •time quarrelling wdth her fclfe about the elecflion of God, and ca- 4-* 
 fting the blame of unprofitablene{fe and unbeleefe upon her not -^ 
 being chofen: other wife objeding hercorruption and bodyof 
 death, and the members thereof unmortified : often carried to re- if. 
 bellion and fretting againft God, feeling her felfe defeated of her 
 hope. Againe,fometimes alleadging the greatncfle^continuance o^ 7» 
 her {inne>>, her adding of fpirituall fmnes againft the Gofpell, to g. 
 mprrall againft tlie Law :befides,often opprefted with the fence of 
 an hard heart not-able to mourrieor repent : oftentimes conclu- 9' 
 ding againft her fclfe, ' becaufe many beleeved long fince flice be- 
 ganne to be humbled ; or becaufe - riot humbled fiifficiently, or > P» . 
 fallen from feme fteppes of teiidernefie and humbleneffe former- 1 j ^; 
 Jyacteined :orbecaufc, {lice began no fooner, with a thou'fand 
 
2 4t ofSacrdmentaHfiit^, Parf.i; 
 
 of the like diflcmpers, fome from melancholy, others from igno- 
 
 rance,or rafhneffc. Now then try thy felfe:hath God wholefome- 
 
 ly held thee under thefc huftctings,to fhew the endlefnefle and the 
 
 rcftlefneffe of them, to the end thou mighteft by the power of the 
 
 promife, here lofe one , there another ? Haft thou beaten them 
 
 downe, as children with boughs beate downe Wafpes or Hornets 
 
 flying in their faces? Haft thou found the promife to allay thy hor- 
 
 X Iohn4.i8. rours? and perfectlove in God to banilli thefe fearesand enemies, 
 
 lohn 8,^. - fQ ti^jj. js fj^Qfg accufers of the woman, foh. 8. one after another 
 
 they vanifh and yeeld to the truth?Doft thou feele thy temptations 
 
 to Atheifme, to deny the Scriptures, to deftroy thy felfc, to caft off 
 
 hearing and ufeof meanes, and to fall ofFas Peters Chaincs when 
 
 the Angel fmote him on the fide? And doft thou with Hanna (hake 
 
 1 Sam. I.I a. oftTadnefle,by the voyce of <f/y , the promife? Doft thou grow wi- 
 
 Num M'9. ^^'"' ^^^c^'^^^^'^j ^T^ore hopcfull than before ? It is a good figne^ For 
 
 ludg. i 3 .t I* thus Abraham looked at the promife,not at Sarahs wombe,nor the 
 
 • flaying o^Ifaac; So Caleb ^{o others. 
 
 Frecioufreffc Secondly, is thy faith a precious faith?Thcn it h more unto thee 
 
 in 4. than all other thy graces, as a lewell is above any other wealth : 
 
 J Pet, i.i. faith having fetled that upon thee which no other grace could,doft 
 
 thou keepe it as precioufly as fuch a lewell defervcth? Doft thou 
 
 account of other graces, as they borrow light from this? It is well: 
 
 But efpecially try it by this: Precious things will goe a great way. 
 
 2 Howfarre haththy faith gone with thee? Hath it waited upon 
 
 thee in thy courfe, and {hall it fo doe, till it leave thee at heaven 
 
 gates? Haft thou lived by it as upon thy ftocke.in ble flings, crolfes, 
 
 dutiesjliberties? Pretious things will beare the tryall, as gold and 
 
 - the like. Haft thou beene much bufied in trying thy faith, willing 
 
 ^ to heare the worft afwell as the beft, and to take nothing upon 
 
 truft? Precious things are of Angular operation, as the fpirits of 
 
 d. winc,&c. Hath faith brought fuch fweetneflfe into thee , as makes 
 
 the fweet ofluft bitter? Hath it purged thy confcience from ftrong 
 
 lufts? Hath it derived the power of Chrift tfiy King into thee, to 
 
 fway thine heart,canft thou fay thou carrieft Cl^-ift as coales in thy 
 
 bofome ? By thefe eftefls and properties and fuch other, examine 
 
 the truth and ftampe of thy faith, and if they appcare in thcc^ome 
 
 to the next point of Sacramentall tryall with comfort. Thus much 
 
 for the firft tryall offaith in the firft promife. ,; 
 
 ^f?'-^ b'^^^ I come to the fecond tryall of reviving thy faith at the Sacra- 
 
 ° y^," jf/ ^'^' mentt Now this faith differs not from the former in fubftance. 
 
C n A p . 5 . and the trial! thereof. 2 6^ 
 
 but thus : it is a turning from the gcnerall promirc, to the particu- 
 lar promife of ari ordmance,as the Supper Por the better direaion 
 of the reader, I will lay downe this duty by reverallfteps,diflina:- 
 ly,firft propounding the ground,then adding the try all. . - 
 
 Forthefirftofthlfc. I faycf before, that each ordinance of God x Suppe 
 is a feverall channell to convey the Lords goodnefle m Chrift to the 
 foulc^though there be fundry ordinances,and fundry manners ot 
 com-eyance, yet one hinders not another ,but each hath his ipeciall 
 arace under the chiefe, (which is the Preaching of the Word) tor 
 the fupply of feverall wants in the foule. 1 he benefits of Chrift are 
 difperfed diverfely in the ordinanccs,but ftill Chrift is one in all. 
 
 Try thy felfe then thus by the firft rule. Doft thou revive thy 
 faithby turning the eye of thy mind carefully upon the ordmance, Tryali t>y it. 
 of the Sacrament, as the hand of God to fettle the gift of Chrift thy 
 food and refrefhing upon thee? Doft thou behold this ordinance I 
 (fo oft as it is offered) asarenued gift of God to the foule? as a 
 marke of the wifedome of God, plying thee with the Supper, as 
 hcknowes thy davly fpirituall ebbings anddecayes require. And 
 doth the hearcfay of each Sacrament turne the fpirit of thy minde 
 towards it as a folemne objea:, which may not be wanted ? Doth 
 it poflcfTe thy thoughts and memory more than common objefts 
 and paffagcs of this life : Doe thy thoughts fommd it, heede it, 
 doth thy memory fo reteine it,as that it lurvives other occahonaU 
 matters, thy felfe longings while they be over, that this may pof- 
 feffe thy fpirit? And doth thy preparation unto it caufe all other 
 things to lye by? It is a ^ood figne of reviving. 
 
 Secondly, proceed to thy Affedions.I noted m the former Trea- 
 tife in the chapter of the Supper,that the good things offered in the 
 Supper are manifold. Looke backe and readc them. I fpake alio 
 there of thofe ends which the Lord gives them for, viz. That the 
 foule may be healthy, growingjfetled and fruitfulL ^.,1-1.. 
 
 Try thy felfe alfo by this ground. Doth thy heart by the confide- Trah b)- ^ftig. 
 rin'^ of all thofe good things,revive and fummon up all thy affecfli- 
 ons^of love, joy, thankes, zeale, defire after them ? Doth not thy 
 minde reft in a bare view of them, till all the affedions are up in 
 Armes to covet them? And is it with thee as with a crazie difea- 
 fed man, comming into a Phyfitians clofet, and there is {hewed a. 
 boxe wherein his medicine lyes, which bemg applyedwill healc 
 him? Doth not fuch a man faften his eyes upon that boxe? Wil he 
 looke off ? Is not that boxe precious to him for the medicines fake^ 
 - - Dotn. 
 
2^4 ^ofSicrimentaHftitJj^ Part.~^^ 
 
 Doth he not fland upon thornes till it be taken out and putinto his 
 hand? Doth he not thinke each minute an houre? and doth hee 
 take thought for the parting with his money to buy it? Even fo 
 MatU.ij.'H, heere. Dolt, thou digeft the good things of the Supper jtill thou 
 havdtraufed thy heart to conceive an heate of appetite and love of 
 them? Dofl: thou ponder them fo as to l.eape for / oy to thinke that 
 thou fhalt be healed there of pride, felfe^ wrath : and filled with 
 tneekenefle, and heavenly minde, and gifts for thy place ? It h a 
 goodfigne, thou haCl revived thy faith for the Sacrament. 
 Steppe. Thirdly ,the Lord ofters the good things of the Supper in the like 
 ^^ manner and with the fame heart; wherewith he offered whole 
 
 Chrifl: in the firft promife, and covenant of grace. He offers Chrift 
 thy food and reftorative with as free,beteaming,hone{l and full an 
 heart oflove, as ever he did the other. There is no oddes, except 
 for the better: for here is this ordinance (above all other)the Lord 
 fealcsup his gift to the -foule : that is, conveies it with the belt 
 ftrcngthhecan. 
 Tryall by it. '^^7 ^^7 ^^^^'^ ^^^" ^V ^^"^^ rule.Dofl. thou revive and quicken the 
 bluntedgeof thy weake faith by this confideration? Doft thou 
 beate out deadneffe, benummedncfle of faith,by this ground? Fee- 
 left thou as free and naked an aflent of heart to this offer. Take, 
 cate, drinke : as thou didfl: to the firft promife : Be eafed.Take my 
 Lu^« 12 19 yo^^^ ^^^^ "^y refrcfliing to thy foule. Doft thou charge upon thy 
 lo. * felfe ftrongly to refift thy unbeleefc in the Sacrament hereby ? Dolt 
 Mat. 1 1, i^. thou urge it thus,my foule, except the Lord Ihould mcane as hec 
 fpeakes : hee fnould doubly falfifie himfelfe ? His Sacrament is 
 a double ftrength, there is both a covewant and a feale in it ; there- 
 fore it is a double confirmation, or elfe a double deceit. Oh 1 dareft 
 thou thinke the Lord can lye in that wherein he feekes thy double 
 Heb. ^. 1 8 . afllftance? If thou dare not, then let faith here double her ftrength 
 and ed^e. If the ftrength of man be but weakeneffe to ©od!?,thet| 
 what muft this weakeneffe be? how fhould weakeneffe it felfc ga- 
 I Coi'.i.iT. fj^jer life and fpirit from it ? If thou canft thus revive thy dead 
 faith at the Supper, it is a good figne. 
 Fourthly, (and efpecialiy)I told thee before,that each ordinance 
 4 Steppe* hath his fpeciall promifes annexed to it, as prayer and fafting. 
 Mat. 17.1^. thankefgivingj&c.As that one of thefe (hall caft out DeviIs,wJ:iich 
 pr , |. elfe will not goc out. And that he who pray feth God,glorifies him : 
 Prau 5 o.vu ^^ ^^^ Supper hath fpeciall promifes. Take, eate, this is my body; 
 Driiik€,this h myblood of the New Teftament.Both arc given,ancl 
 
i II A * . 5 . ^^^ ^^^ ^^^^^^ thereof, 26$ 
 
 (htd for vou. My flcfli is meate indeede, and my bloud drinke in- Luke lU 18. 
 Tcdc He that eateth my flefh bath ctemall life: fhall not dietlhall lohn 6. j 5. 
 be latisfied : fliall not hunger nor thirft any more, with many o- 
 
 ^ Trietbyfclfe (above all) by this ground. Both this promifc re- Thall by is. 
 ally prefent the truth of God in ipeciall to thy foule ? There arc 
 thoufandsofReceive: sin the Church of God. But doth this pro- 
 mife fpeake in fpeciall to thee, as if there were no more Receivers 
 fave thy felfe ? J s the promife of thy foule fuch a fecurity as a Ipeci- 
 alty is fVom an able debtor, for the paying of a great debt : So that 
 doe thou but fue the bond, and the law will reftore thy debt : Is it 
 fo here ? Thy name is not written in the Scripture,yet the promile 
 alfifted by the Spirit of Ghrift, layes the grace of the Sacrament as ^^^^^ ^ 
 it were in thy lap ( as 'Boaz.did the Barley into the lappe of Rf^thx) 
 fo that the lord fpeakes by it in thy earc thus ; Take it,dnnke it. It ^ ^^^ ^ ^ ^ 
 is a fwcet fic^ne. Againe, doth the power, yea the omnipotency of 
 God rhinc ^in the promife to thee , fo that whereas thou doubteft 
 how Chrift can be in heaven bodily, and yet in the Supper Spiri- 
 tually, thou wondered how he fhould be in thoulands of commu- 
 nicants at once,and how poore elements foould be one wjth him, 
 to convey him to thee : yet the power of a promife can efte(5l this? 
 Doft thou fee that all the attributes of God attend his love, leaft 
 thy foule ftiould be fruftrate ? It is a good figne. Againe, doth the 
 .promife fettle and bearc down the feare and bondage of thy heart, 
 arifino from thy prefent fence of unworthinelTe, darkeneflfe, and 
 deadneffe ? Doth it worke thy fpirit to a holding faft of Chrift, al- 
 though unbeleefe would ftave him oif ? And whereas thou would 
 frivc God the lie ten times, during the fpaceof one Sacrament, yet 
 •^th he promile, ftill hold thee clofe to him, till hee anfwer thee : 
 fo that as that poore dogge, Matth. 1 5 . rather than the Lord Icfus 
 -fhall fend thee away empty, fcraps andcrummes fliall fervethy Matth. 15.17. 
 turne ? Canft thou fecle fuch fuccour from a promile(notwithftan- 
 'ding thy formality and flatnefle were great before) and thy expe- 
 rience of fruit by former Sacraments be fmall-^Doft thou thus ftrive 
 in hope againft hope, and fight for life againft thy bafe Spirit ?. 
 Thcfe arc all good fignes of faith revived for the Supper. 
 
 Fiftly,try thy felfe by the teftimony of a good confcience. That 5 Strfpe. 
 will appcareby this. It dares not equivocate and dally with God, 
 byferving him very ftudiouflyinonepartofthy chnftian conrfe, 
 butforfakingliiniinmany ; butiiay thou with T^^A^ have exerci- Aa.ija.. 
 
ISA OfSicvimentxtlfihh^ Part.YJ 
 
 fed my felfc in good confciencc continually. 
 
 Triall by It." Try thy felfe then by this rule,thtis.Canft thou ray(as oft as thoti 
 ^rt^oing to the Sacraoient ) Oh Lord, I make a (hew of very fo- 
 lemne preparing my {elfe and trying my faith, when I goe to thy 
 table. But if it were oncly my pradife now at this time, and atno 
 
 Gal z zo other,! ihould goe and come from thee with a fad heart.No Lord, 
 
 ^ ' **^°' 1 bleflc thy name, I doc live by faith daily v I can fay with Paul^ 
 The life I live is byiaith in the Sonne of God , I appeale to thee 
 wito bio weft, that if I goe to heare the word,I mix6 it with faith ; 
 ifr pray, T looke to my Advocate j if I have a Grdtfe, 1 live in faith 
 
 Heb,4,i; Jj^ Chrift for ftrength, felfedeniall and patience to fupport mce ; if 
 I profper, I beleeve all is pure to the pure, and given me in mercy; 
 and in this faith thus trained and fetx)n worke, I humbly come to 
 the Sacrament, looking that as in other parts^of lifci and of wor- 
 
 t Sam.7«i t. (hip, the Lord hach beenc with me, fo he will not leave me to my 
 felfe in this. Tell mee, canft thou fay thus in truth, bee it never fo 
 poorely ? It is a fweete figne of a revived faith. 
 Sixtly, try thy felfe by thy Sacramentall experience. The Sacra,- 
 
 i Steppe. ^^^^^ htino, one meane of a Chriflans food and growth, it becomes 
 everyone, having communicated , not by andbytovomituphis 
 morfels, but to digeft the bred of life till he find it his owne, bloud 
 of his veines,fle{h of his fiefh,and bone of his bone. By this meanes, 
 every ordinance dwelling in the foule,will adde nourishment to ic 
 aridbetter itdayly: which could not bc,ifitbe forgotten a)sMflis 
 
 ■itisenioycd. , . -.^ o i , . -^ i" ' 
 
 Triall by ir - Let thy tryall from hence be this : Doft thou dayly qUKken up 
 thy felfe at each Sacrament, in the memory and experience of for- 
 mer fruit received ? efpecially , when thou haft found it tweeted 
 unto thee at any feafon,when thou haft felt thy felfe moft cmpitied 
 in thee • faith moft cleare and fennble, thy foule freeft from earth 
 and fenfuality, and fo of the reft : haft thou kept this experience by 
 thefe, as a child holds a fweete thing in the palate as loth to forgoe 
 it> boftthouby this triall goe to the Sacrament afterward with 
 more hope and expectation of the like ? Or, if thou have found the 
 cantrary, that thou haft had but a dead Sacrament of it, what doft 
 thou ? Poft it over and forget it, hoping it will be better ? Or doft 
 thou record it often,and ufc it as a fpurre of greater care & ferious 
 dealing with God next time, being afraid to tempt htm : and yet 
 loath to forfake him,although he fhould hold thee offftill ? If thou 
 iC«. J a.8- canft thus revive thy faith by thy experience, it is a good figne. 
 
 " "" Seventh- 
 
Ch a »I f» ^nd the trjaUthercdf, 1 6j 
 
 , Seventhly, Gods people fo oft as tbey draw neere to him in du- 7 srcppe. 
 (!?es, dare not rufli upon him, but firft humble themfelvesinduft 
 and arhes,as moft bafe wormes and corruption .Then they pray for ^^"'^ '^^^ 
 aHiftance in the ordinance, meditate and conferre about the^^.^jj 
 right doing, and the fruit of it. Try thy felfe then by this. When 
 thou gocft to the Supper, doft thou fwell in the conceit of thy for- 
 mer ftrong faith.? Doft thou rufh upon G od without prayer,or me- 
 ditation ^ Or rather doft thou jogge the arme ofthe Spirit fas thc- 
 clapper fliakes the corne into the Milftone ) that it may let fall the 
 benefits of Chrift out of the Sacramentintothy foule / Thatthcu 
 maift come to receive with better favour and ftrength than thine 
 owne ? Doft thou begge with.the Apoftles, Lord revive my faith-^ Luke 17.^* 
 Lord make it a fweetc exceeding day : Lord,let not th(5 meeting of 
 profane blind receivers defile me ! Let the fellowfhip of thine An- 
 gels and my brethren refrefh me I give me that I com^e for Lord, 
 and deceive me not ?; Dareft thou not through cafe and floath neg- 
 Ici^the fancflifying of one ordinance by another-^ Doft thou en-^ 
 grave the promif e thus in thy heart, and blow up the poore fpakle 
 within thee ? It is a good figne.. 
 
 Laftly , try thy felfe thus : Doft thou hold and clofc with this 8 Steppe;. 
 faith of thine,thus revived,tiU thou appeare before the Lord in his 
 ordinance ? SufiTercft thou not Sathan to come betwecne thee and 
 home, tlie cup and the lip , to rob thee of thy wedding garment .* 
 but doft thou clafpe it unto thee,that it may not fall off, till it have 
 pofleffed thee with the gaine thou cameft for ? Doft thou lay in to 
 day,now for the bread ofthe day ? And each Sacrament doft thou 
 fay, Chrifl Jefta^y-efierday^ to day , and the fame for ever ? Its a (ignC H«b. 13.?, 
 of faith quickned in thee. §0 come and profper. So much for the^ 
 latter triall. 
 
 I conclude the Chapter with fome u(-e. And becaiife the whole Condptf, ^ 
 is one ufe of triall (which ''nhc fcope) the fborter ufe fhall ferve, I 
 will nottrooble the Reside!^ it^'^briormer ufes- : as, to mourne. for 
 the wofull faith of ordinary receivers •• or,teproofe'of Gods ov/ne, . 
 fcr counting this triall tedious , which God hath made a fweete 
 yoake to his : I will partly warne,. partly exhort, partly comfort . 
 
 thegood Receiversjandfoend, Firft then I warne thcirrthat they f^^* . ., .^ 
 flight not this daty,reft norin former faith, thinking the Lord tied ^^dmonmon:^ 
 to their girdles i Tempt him not to alter his courfe by your (loth 1 
 but hold on ftill triaM of faith. Rem.ember its the chiefe Sacramen- 
 tal! grace^of all thareft J ; All other without tbis^ .are tniitleiTe oc 
 
 counter^- 
 
afS ofSacramentdlfdith, Part. 2 » 
 
 counterfeit. This muft giue both being and luflre to all. Bring this 
 and feare not. The Devill will fight againft this as the King of 
 all : if hee can wreft this way, hcc cares for no more, becaufe up- 
 on this hinge the doore turncs, I meane the joy of well, or forrovv 
 of ill receiving hangs upon it. 
 
 Secondly, be exhorted to bring this faith ; I . Dare not venture 
 ^^ } ' without it. Faith in the Supper anfvvers the afl of (prinkling the 
 ixhoruu p^^^ ^p^^^ Ifraelites doores, when they firft eate the Paffeovcr. 
 »""* U "^^^^ "^^» \^\xx^ any lew not fprinkle his owne doore with Woud .* 
 ^^^^ iv Dnrfl. hee not as well omit the Sacrament-^ Did hee not feare the 
 Exo I i. 1 1 , dcftroying Angell in cafe of negleifling it ? Was not the promifc of 
 pa(Ting them over ( when all Egypts firft borne were ^aine) in the 
 doing of it ? Therefore as thou wouldeft fnunne danger of greater 
 nature, looke to it. Remember that faith doth fet thee as thofe 
 Lamps under the oyle , droppmg into thee from the promifes of 
 *BrA*ich 2 ^^^ Sacrament. 2. Againe,try thy faith,firft in the maine promife. 1 f 
 thou finde thou wanteft it, defift for a time. Come not in thy bafe 
 unheleefe : rather make ufe of what 1 have faid about faith,and 
 blcfTe God, that by fuch an occafion thou maift ftore thy felfe with 
 it for hereafter, and art now convinced of thy want. P erhaps thou 
 never hadft knowne it, fave by fuch an occafion : therefore ply ic 
 hardjwhile featbn lafteth. But if thou have got it,yct negle<fl not to 
 confider Gods workc in thy converfion, bleffe him that thou canfi: 
 proove by what meane thou cameft by it, what a promife is, what 
 the roote of faith is , what the a<5t, effet^ls of it are : confeiTingit 
 Sr^^tch 2 . were hard for thee now to begin, or to be without it. 3 .Revive it 
 alfo as oft as thou commcft ; mufing of thefe laft trials, or fome of 
 them, and linne not till thou finde them in thee more or lefle, that 
 fo the Sacrament may light upon thee as dew upon dry ground,and 
 thou maift count the approach of the Supper, joy full newes,above 
 the joy of a feaft or banquet. .u^T' 
 
 r/^4- . Laftly,letitbeconfolationtoaff^j[feSfebeleevers. The beft will 
 Admonition fooneft complaine. Oh I faith one, Here bee fo many Rules, that I 
 am confounded to thinke of my felfe, or to try my faith by tbemi 
 But I anfwer. Proove but a droppe or dramme of faith unfeignecl, 
 precious and efFe6l:uall,and the Lord and thou Ihall not differ about 
 meafure. Bee fure thou have any, and then know the Supper is an 
 ordinance to make weake ones ftrong, not onely (nor cheefely) to 
 Objeaions make ftrong ones ftronger .Touching the obj'edion of the weake, 
 reinooved. J have fpoken in the Chapter of the triall of our cftate. • To addc a 
 
 word 
 
CirAP«5« ^ 4nd the tmll thereof, 2^^ 
 
 word more,anotherobjefti6 is,T cannot find the promife fo power- 
 full as to overpower & perfwadc me to beleevc with full ftrcame 
 of heart. lanfwer, I grant that oft the phrafes and Similitudes of m f -^ 
 Scripture imply. That faith is a fcnfible thing, and a convid:ion of ^TT"* 
 heatr.: So its called, John 1(5.9. Its called the »*ayningdowneofconceffioij; 
 righteoufnefle.- The receiving of Chrift :The buying of the Pearle : 
 The running into the ftreame, Efay 5 5 , 6. and the like,a« drawing 
 necre to God,comming to (Sod .• Howbeit we muft know the fpi- SecondlyiS^ 
 rituall fcnfe o£ thcfc phrafes imports not al way a refiexe, fight and ^""°"« 
 knowledge that we nave it,anci much lefle ought we to ftumble at 
 fuch phrafesas imply the mcafure of faith,as to be carried with ful Heb. 10; uj 
 faile : To rejoycc with |oy unfpeakeable, &c, Onely let a poorc 
 fbule beware of retting in any meafure,till hee have attained faith 
 with power and feeling : ( wnich is a ftranger in thefe dayes.) But 
 tohaften: this laddcManytalkc of the overpowring of the heart, 
 who know not wnac it meanes : it is not the meafure of full aflu- 
 rancc , but the true drawing of the foule from Idols to the living 
 ^od. Therefore poorc foule difmay not thy felfe: perhaps thou 
 feeft not full light of beleeving, nor the whole breadth analen^th 
 ofitasyet, nor yet what the Lord meanes to fettle upon thee ; p. , ,' ^ ^,, 
 Thou art as one that dreameth ; yet God was at worke to deliver Exod * *' 
 IfraeljWhen they were as they that dreamed.Long anguifli caufed ~ * ^''* . 
 them to heare of a Saviour, as one that was farre off: yet hee was 
 neere. Give notthe Lord over, but even in the darkeft bondagcJ 
 
 cleave to the meanes, fccke the Lord,and leave the fuccefle to him 
 be not taken off fi-om hope by any feare within or without. Reade -Aft. u,/,^,^' 
 ABs 1 2, Veter in his fleepe thought he faw but a vifion of delive= 
 rancetyet the Lord was at worke even then ! He came not at firft 
 clearely to confider the matter. But what did he ? Surely he did as Verre %.<i2 
 he was bidden,even in his dreamethe arofe,lhooke ofFhis Chaines, 
 put on doake and fandales , followed the Angell through iron 
 doores and gates: and at lafl:,when hee was paft danger, the An^ell 
 •departing,!^ underftood all the bufinefle. So perhaps the Lord will 
 doe by thee. When all Angels and proppes are gone, and thou left 
 to the bare promife, (Iript of other helpes,thou fhalt bee as glad to 
 cling to the Lord in it, as ever thou wert backward to it?But in the 
 meane time, be doing as thou art bidden, and obey, and thou (halt 
 one day fee light. Receive the Sacrament with weake faith (for fo 
 God bids thee)and more fhall be given thee. And (b I (hut up this 
 iveightytriall of Sacramentall faith. ' 
 
 3^ 'Chaf; 
 
yfo 
 
 ofSurmtnUU refentme^ Patf,'"2? 
 
 Eiwty upon 
 Cayeai i» 
 
 The fccon^. 
 
 TkB^it4. 
 
 Chap^ VI. 
 
 Grounds of 
 the pointjfir 
 Seifipturc. 
 
 Exodvi^vS 
 
 Of the triatt ofrefetttance at the SacrAment. 
 
 Mud in the entry upon this pcrintj advertife the Reai 
 der of fome generalls, which may make for the bet-J 
 ter conceiving of the fcope of the - whole Chapter.' 
 Firft, let him remember that Avhich was before faid. 
 That in pr effing the try all of repentance , I doe not 
 meane that repentance concurres-to the a6l of receiving fo proper- 
 ly as fai th : But in a fecond refpcotjas aflfording a fwect witnefle to 
 the truth of faith already ihaped in the fuule : as alfo to honour the 
 pureneffe of the ordinance wiihlutable-'pHrenefleof confcience 
 and cour fe. The fecond thing I would have noted is : 1 hat although 
 inthis tryaU of rcpevAtanc^, it is to.be fuppofed that <parK »-«»reivcc 
 of the Scalcmufi: firft be in ^uvwM^t.i.,UMtia,navc nis heart rCnued? 
 and in that relpeft that whole labour might be fparcdjhow the fub- 
 CUnce of repentance n:vay be tryea : yet, coniidering that it isnotj 
 alway with receivers as it ought to bee , but many ftfll will come 
 without it. Therefore as I have done already in the point of faith, 
 toXhcw iLctrucforinc and being ofit,ere T come to handle the re- 
 newing of it at the Supper : So here I will doe for the grace of rc- 
 pcjitancc. The rather leaft any fliould alleadgehis ignorance what 
 it is, or wherein it ftandeth.-yet I will be fhort,becaufe I have elfe- 
 where handled it largely ,viz. in the third part of my Gatcchifme, 
 in thetwo^firfl: Articfc. The third thing I note iSi That our fpeciall 
 and maine inquiry {hall be (in this triallj about daily exerciie and 
 renued praflife of repentance at the Sacrament, and not only as re- 
 pentance is taken for fome penitent affcdion occafioned :t>ut- as it- 
 is taken for that walking with God which confifts in the duties of 
 mortified and quickned obedience to God and mcn:and that either 
 in an ordinary courfe of innoccncy, or in the cafe of fome fpeciall 
 revolt* 
 Before T handle the triall of either the fubftance 'or the praflife 
 ^ hereof, f will ground the necelfitie of this triall both in Scripture: 
 and reafons.For the former whereof : Firft jthe Analogy of the old 
 Paffeover will prove it: wherin fundry charges were given- which 
 ty pific repentance, and that in each part of it. As we kiiow the for* 
 row aiid irking of heart, and mourning brtterly for finne commit- 
 > ted,was urgedunder the ceremony of fo wre heartes ; not onely to 
 
 (hew 
 
C K A P • 6, and the trj all thereof » '^y^ 
 
 fticw what it coft the lord Icfus ere he could fatisfie J But to fhew 
 what they arc who come to the Sacrament , even fuch as pierced 
 him by their fimiesj and therefore ought to come in bitternefle to ^^' !»•!*» 
 the fignes of his body and bloud, and eate their ("weet mcate with 
 fowre fawce.So alfo the Lord required a reparation from the filthi- 
 neffeof the heathen, when they came to eate the Pafcall i ambc, 
 SxTA 5. 2 1 : yea from all Icgail pollution, Nnm. g, 6. which as it Erra 6 xt: 
 concerned the lewes alway in any offering or worfliip/o efpecial- Num/^.i 
 ly atthe Pafleover. And the Apoftle, i Cor. 5. 7. urgeth one other « Cor. \'7i 
 folemne ceremony of cafting out leaven. He that kept in his houfe 
 any leaven at that time, more or lefl"e> was to be cut off. \ow Icaft 
 we ftiould thinke this to have loft his force u ; ./cr the Gofpcl, hec 
 faith. Purge out therefore all fowre leavea ( meaning their Com- 
 munion with that inceftuous man, which fowred their holy affem- 
 blies) that wee may be ^ cleane iumpe, even as ye arc unleavened, ^' 
 
 And why ? I or Chrift is our Pafleover lacrifked for vs -. therefore 
 let us eate him with fincerity and repentance. And the weaning 
 and abftincncie of the poore lambe fmm the damme foure dayes 
 before, typified no lefle than Reparation of fuch as worship ^iod Exod 1 iVt & 
 
 thus,from the love of their fweet lufts and libertiesythat they might 
 
 be free for the Lord ; and when the Apoftlcurgesthc Cm»?^i^«/ , q^^ ,j ^g 
 
 to examine themfelves? what intends he favc that having defiled 
 themfelves by their love fcafts,they< would fear ch and call out that 
 (inne, ere they came to the Sacrament. 
 
 Nowfor -eafons. Firft, every ordinance requires r^pciitancS Secondly, f.^ 
 leaft the ordmance bee defiled. Ttt, i.i^. To the pure, all things Reafonsf 
 (not onely meates) are pure s But to the impure, all things ( both I- 
 bleflingSicroires,and ordinances)aredefiled.The fin of man can put 
 no defilement into the things themfelves, but it makes them fo to '^^^^ ^ *• * ^> 
 the finnersthatufe them. It is a rule concerning both Minifter a-id ^'^^•*^'^' 
 people. Be yceholy, thatbearethe veflels efthe Lord. And,I will '''''**'-^*^^ 
 compaflethe Altar with waflienhands. And the Prayers of them 
 thatturne thcirea'^es fi-om the word, are abominable. S Paul re- i Tim.2. to 
 qui'-es us to lift up pure hands without wrath and doubting. A n'd 
 S.7><?f<'r bids the n that would hearc to grow therby^to cle^nfe all 
 fupe'-fluitics away. Sccondly,no man can cofort his own heart that^ ^*^* ^•^'**' 
 he hath fa ving faith except he have repentance. y^^. - . i$_ ASl.iyx 5 
 But true repentance argues fiith,becau(e it 01 eiy parifies'the heart. 'Reafon 2. 
 TriTC faith workes by love , and the end of the commandefnent is 'Tim . jo 
 /oye : from whence ? from a pure heart, and whence is that ? from '^^4°'^ 3 . 
 faith unfaigned.See Gal.s.CAth 24. i cj. 2 Con^ , 1 7, Thirdly , the ^evu. xo. p 
 
 T _i I f^t-A 
 
Jfc^C' ofSdcrdmemdlrefeniancel Part.'i; 
 
 lofd will bee honoured in all that draw rccrc to him. None ca» 
 honour the Lord in their worfhip, fave the holy and repentant, 
 , _. Thofe that prefurrie otherwife, the Lord will be honoured in their 
 Keafon 4. deftrud:ion. Laftly^holinefle affords fwcete confidence to the foule 
 ^P** ' ^* ^ e' ^^^^ ^^ ^^^^ ^^^ welcome to God. None (hall ever fee his glory 
 ? * *^' '• ' without itjtherefore none (hould behold him in his beauty of holi- 
 neffe.orin his ordinances without it. Be ye holy, becaufe I am ho- 
 ly. Thefe few may ferve. . u ::•;;-;' :o3V7..;.-;^:^xniJ-:' 
 . But I haften to the triall of it. And firftCv-ery briefcly )6f the fub- 
 
 » " ,, * ° ^^' ftance of it wrought in the foule. This may be tryed by the rootc of 
 1 By the Tub- it.No repentance can iubfift without an m ward prmciple .-That is, 
 ftance. the fpirit of^ renovation wrought by the Word and Baptifme;put- 
 
 Tit. 3. 5. tijig into the foule a feeie of God, and the Image; of God as ftrre 
 as in thcfe fuburbes of heaven , I meane in the militant Church, 
 may bee obtained. Now for theopening this to the Reader, let 
 him in a few points conceive and try himfelfe. 
 In fundry . Firft, in the mother and nurfc of it ; That is/aith, fhedding the 
 particulars, iovc of ©od, Rom. 5 . e . into the foule, being of it felfe deftitute of 
 ,5. The mother all fuch lift, ability, lire or lavour. The Lord in reconciliation, by 
 ?^ *^" faith becomes our fandification.God having freed us from our old 
 
 yoake,will put upon us a new moft willingly ,which cafes our hea- 
 vie hearts,and pacifies the confcience,fets the minde.in frame, and 
 Chewes us Chriit in his tri^e & lively colours j sot a Ghrift of loofe- 
 %hcr. j.ir. neffe,but as the truth is in lefus. That having the root of his love 
 fct in our hearts, we may containc his fwcetneffe,and it may fet us 
 ;aCor. f , 14. on worke,yea conftraine us to doc the like to him.Oh ! How fliould 
 this try us? What is our repentance ? Is it a cutting offfome fhreds 
 of evilljor a pang of good devotion now and then in tempeft^thun- 
 der and lightning, in our paflion of feare, or when God pleafes us. 
 Or is it an inward workeman at the roote of our hearts, and doth 
 J'rcY.^,z7. jt ij^graft and inoculate us into hisftocke ? Doth it as a corner 
 flonehold in and incompafle us, that wee can more forbid fire 
 in our bofome to burne us, than the love of God to compel] us to 
 love him and turne our hearts to him ? It is a good figne. 
 - By the mat- Secondly, try it in the materiall of repentance. Its a converfion or 
 aS i6, X 8 t^^ning home to God fro our Idols : a fctting of our face backward 
 " ^ * ' ' from evilljand our backes forward to goodneffe: and that in a con- 
 trariety. A s if a foole going on pilgrimage to Rome, and her Idols, 
 fhould there bee fmittcn, and turned home (with N daman) to the 
 true worfhip of the living God.This triall with fearch alfo,for the 
 repentance of moft is no fuch.turn§. Men havcredlifiedthoughts 
 ' " Cfome- 
 
C H A p . ^. And the tridi thereof. a 7 ^ 
 
 ('bmetime)ofa goodcourfe, and their rinnesirkethem,and tire 
 
 them, and caufe them to eafe themfelves by complaints, and turne 
 
 afide from them in their accufing moode : But it is with them as it 
 
 is with Sea-men, who can hold their courfe au wtII when they 
 
 coaft about,as when the winde is on their backes.So do thefe.-their 
 
 bib keepe Hill in their fpirir, though they keep them out of Hphc 
 
 as'D^t'/Wdid^i^/o/^^, forbiddinf^himhisprefence, when yet his ^ ^ 
 
 heart was with hmi. But tbefelufts will come againe as Abjoton^ ^ *^- '*' ^' 
 
 and that wkh more violence and fway, afterward, becaufe the 
 
 heart is not turned from them, and fet in a contrarietie. Hatred is 
 
 not become love, nor love hatred .. outfide is not infide, and infide 
 
 outfide : Still old love abides , and the falling out of old friendly \ 
 
 lufts, prooves a renewing of love. A bad figne. 
 
 Thirdly, try it by the inward forme and nature of renovation, J^^J_ 
 which is the worke of the Spirit infufing the habit of Gods holi- 
 nefle into the foule;and letting in the efficacy of his powder into the 
 fame, to forme it to a new creature in rightccufnefie, and accor- 
 ding to the Image of the Creator. Its the fecond breathing of the 
 Lor'cl the breath of Ufe, not to be a living foule but a quickned fpi- Ephe.4.i t/ 
 rit. Try thy felfe hereby : if repentance be in thee, then the lord 
 Chrift is in thee.and ftampes thee for his owne,rets his fuperfcrip- ^ Cor.i j.4?;'. 
 tion upon thee as upon his coine : caufes thee to bee like himfelfe, 
 and endues thee with his owne favour and qualities, purgeth thy Icr.j 1.33. 
 old caske, and fweetens thee with new liquor : Now purenefle, 
 innocency, faithfulnelTe, thankefulneffe, foberneffe and contempt 
 of the world, with deniall of thy felf,are powred into thee.If then 
 thou finde no prefence or operation of new favour , inftin^, ap- 
 petite and aft-efVions to be wrought, but old Ad^m ftill as hee was 
 wont, as fenfuall, carnall, proud, felfeloving, thou haft no repen- 
 tance. . 
 Fourthly, try it by the parts of rcnewing,quickning,& killing\By ^'^^^^ 
 quickning, I meane that power of^ hrift his righteoufnes & refur- ^^^-cRning 
 redion.not only in a dead habit,but in a revived power ; whereby Rom.6.8,^,' 
 thy dead fpirit to the matters of God is ftirred & changed to a live- i o. 
 ly life of grace. We doe not fay that a man is alive to his trade and Rom.8 . 1 1. 
 bufinefTc, when he lies on his deathbed ; though he live, yet hee is ^ Killing. 
 Rot lively, unwearied, aftive and chcerefuU to it. Againe, by kil- Rom 6 6,7, 
 ling, I meane, that other part of the Spirit of ChriftscrofleandRom.8.10. 
 grave, which deftroyes that old life and vigor of finne, that ranke- 
 pcffe, joUitie, and crowne of pride which was in corruption; For, 
 
 T 3 though 
 
274 OfSacramcntaSrepentdfjce, Parf.2. 
 
 though finne be call'd but a privation 3 yet by the law it conceives 
 akindeotbeing, and becomes living, turbulent, rebellious, and 
 venemous in the foule, till the power of the law ofC hrift doe fup- 
 prefie this ftrong man and fpoyle him , and tumbles him into the 
 Rom .7.5. grave of Chrift. that he may lie and putrifie there. 1 his is an excel- 
 lent triall, when a man can fay, I was once dead to goodneife, 
 I Sam 2< "without the Gofpel : but now I am lively to it.and I was alive to 
 ■ ' ' finne, and where I would be, but now dead to it, as a woman to a 
 dead husband^ as Abigailto dead Nabd. A living death, and a dy- 
 ing life is in my foule ^ and a ftirring fpirit in both ; my owne dead 
 and hving fpirit is gone, and Chrifts |both dead and living fpirit is 
 come in place, and in both my heart is ftirring, and on wing, nei- 
 ther flat in mortifying evill, nor unoccupied in good, but to both 
 fet at liberty. 1 fay this is good. 
 ?.By the Ex- Fiftly,try it by the extent both in parts and degrees. H it be found 
 tent. renewing, it will be bothuniverfalLand increafing. h\ the firft re- 
 
 Mat,i ^. 55. fpe(ft it is like Leaven , which being hid in three pecl-xs of meale, 
 leavens all, and fowers all : So doth this Leaven of renewing, it 
 feafons and f\vectens all the parts ; the miderfranding, j udgemcnt, 
 and memory : The will and choife uhero£ the paflions, the fpirit 
 and confcience, the appetite of nature, the fences, and the mem- 
 bers. Though it be weake in all , yet it is entire and through all,bo- 
 dy, foule,and fpirit. And it is increafing in all, for -life is growing 
 as life is decaying : Try thy felfeby this alfo.For it is with moft of 
 us as with one that is in debt , who perhaps would fell off fome 
 pceces of his land lying out of the way and iefle looked at. But as 
 for his faire lands of inheritance , which lie clofe and about his 
 Mannor,he will not deface them, nor fell them for any. price. So it 
 is with moft men : Their renewing ftands in fome outfides, they 
 can tip thefr tongues, or colour their braines, and command their 
 fences ; i ut when Gods Image mufi be in the inner man alfo, they 
 will none of that : Their fpirit muft ftill run it owne ftreame, to 
 Rom. 1 1.2. ^[q f^j. jj.^ ^j^^ ^Q f^^j. J. j-jj.^j. growths* many have feme violent of* 
 
 fers ofgoodnefTe, as mercy, zeale and religion : but alas ! All they 
 ilohnS., doe, addes no one cubite to their former frature^ theykeepenot 
 
 the good they had,much ieffe put it to advantage, growing to more 
 Aa.11.23. fu'eetneffe and eafe by experience, or cleaving to ^.od with fuller 
 
 purpofe of heart, w^hen they fee the moft to warpe. This is abad : 
 ^.By the coff.* but the contrary a good m?,rke. 
 
 b^^^» Sixtly, by the comt ate of the Spirit ^\ it'iinit fc Ife, For becanfe 
 
 we 
 
Cha.p.^. andthetrjallthereof, 275 
 
 wee live here to bee conformed to our head Chrifl, therefore wee 
 cannot be wholly fpirituall and mortified, but we abide m part re- * ^°'^' ^h'^^\ 
 nc wed , i\\ part old : (not becaufe Chrirt cannot make us better, 
 but becaufe we are not capable of perfecflion till we liv- e by (enot.) 
 Therefore grace will worke a perpetuall fence of ftrifeinour 
 foules againft the law of finne in our members. Not onelyadefire PfaLi^fr-ii 
 to be with our head in fulneflc of glory : But the whiles to grone ^^ni ^-^ 5« 
 and figh under our burden ; till every drop of bloud thereof bee ^^^^-J--- 
 fpent : elpecially to warre againft our ftrong, perfonall, beloved 
 lufts which fight m us ; till the houfe of Sanlb^t downe, and the q ^- , ^^ 
 houfe of DavidhQ up. We (hall feele this combat in us^ as Rebecca ' *" * 
 felt in her wombe by her twins : Till the Lord anfwcr U5, The el- 
 der fhallferve the younger. Try thcn thy felfe herein : if this ftrife 
 be held up in thee by the Spirit, not in thy judgement only againft 
 fhy llLwill and lufts •• But m the very fame part of thee, m which 
 corruption fights : judgement againft judgement : will againft 
 will, affections againft affetflions, confcience againft confcience , 
 grace againft grace,it is a good figne. But if finne rule.and there be 
 not fcepter againft fceptcr, if there bee mach foyling, many falls, 
 fewornorefiftances, but rather willing flavery and bondage both 
 hy finne, and to it, it is a poore figne. And this is all I will lay of a 
 mans trying the roote of renovation in himfelfe: Perhaps the view 
 of thefe may do fome good to comfort an heart that can finde them, 
 or admoniili luch as are decaied : or fcare fuch from the Sacrament 
 as never had them. But I haften to that which more neerely con- 
 cernes Sacramentall repentance , which i^ the prad:ife of repen- 
 tance. 
 
 Concerning which T will divide my felfe into thefe two maine ^ ^Y '^^ V^^' 
 heads : Firft, The pradlife of it in an ufuall courfe of Chriftianity. f "^°' ^: 
 Secondly, in our revolts. And my method fhallbethis. Firft, to i"o7dinary^** 
 lay down the will of God about them both,and in what particulars caufe. * 
 theyftand. Secondly,in the ufe of the dodrine to prefTe the triall 
 of them at the Sacrament with a revived affe(n:ion.For the former 
 then,the ufuall pradife of repentance, may be thus divided, either 
 to the firft underftanding part ; fecondly, the willing or afteding 
 part ; thirdly, the a(5ling part in the life. The judiciall part ftands in 
 the inquiry and fearch of thofe fpeciall errors, abufes, and corrup- 
 tions of heart , tonif^ueor life, which have paffed us from Sacra- ^''^^er In the 
 mentto^Sacramcnt or before : beginning ( as hee Gen.^^, (2 ) at ""'^'^'^tan. 
 the elcleft^gnd ending at the youngeft:Both fpiritualljas hardncfie, '^'"°* 
 
 T 4 dead^ • 
 
■2^6 of Sacramentall repentance^ Part.t. 
 
 Latn. 3.40. cieadnefle and defilcdneffe of heart : of the tongue, raih, idle, un- 
 charitable, falfe, vaine offenfive or luperfiuous words : morrail of 
 the heart and life : hoUowneile. earthlinefle, unprofitablcnefTe, 
 
 Asfearch. felfe-love, pride, rancor and bitterneffe of flomake, paflionsof 
 rage, bafe feares, hopes, joyes, forrowes : unrighteous^ unmerci- 
 full, cenforious deedes and paflages, or the like. Thefe although 
 (like Saul^ and Gehazi's booty) they lie hidden, muft bee watched 
 as they utter themfelves and breake out , notice being taken and a 
 Regifter of them kept by us, that they may ever be before us when 
 we come to the 1 ord. And if the confciencc play booty in concea- 
 Iing,or excufmg them,the foule muft goc to the candle of the Lord 
 
 Prov.io.27. •which fearches the bowels of man, and begge light to difcerne, 
 and ftrcngth to convince it felfe of them , ^_ the curie due to them, 
 till the foule be even caufed to ftop her owne mouth, and givt up 
 her weapons of defence, ftanding as mute and guilty before Godj 
 ofthem. Concerning which worke of fearch becaufe I fpakc in 
 generall in the firft Chapter of this Treatife, \ remit the Reader to 
 that place. Here onely this : It were good for us to make ufe both 
 . ofourbeft friends and worft enemies, if wee would know our 
 felves : and not wholly be our owne jiidges . Our friends perhaps 
 
 fearfh^ ^° fees US better than wee our ftlves, fpy out our fecret haunts, loofc 
 j*^ liberties ^declining in our zeale, and falling to our pleafures,loving 
 
 them and fuch bafe companions as become us not, for our pleifures 
 fake,more than Gods fecret company, or his fervants. So alfo our 
 2. enemies fomctimes might tel us our fecret corruptions: ^s he once 
 
 who fought with his enemy,fcarcht out that impoftume which his 
 3' friend could not. Yea Gods crofTes (as great enemies as we thinke 
 them) if wee would hearken to their voyce, would tell our hearts 
 prefently,what the finne is which God aymes at : perhaps unfruit- 
 full deadnefle under blefled meanes of grace,dallying with the or- 
 dinances, i]eglc>fl of our family ; earthlinefle,and walking ioofely 
 4« with God. And although we iLould not neede to feeke out to fpy 
 the faults of others for lacke of our owne : }et it were a good way 
 to fearch our own in the glaffe of the finnes of thefe times ,the def- 
 perate formalnes of men, and abhorring of any moi-e religion than 
 will runn in the ftreame of our eafe and wills : f dolaltry, contempt 
 5' of the heft examples. To end, if fome ofus would but aske our con- 
 fciences for what finnes we are faint on the fudden, to forfake and 
 turne backe upon the Sacrament for fcare of {lname(vvhen yet -per- 
 haps wee came into Church with pur poievO receive) it were 
 
 not 
 
C H A P . ^. ^^^ ^^^^ ^^'"^^^ thereof. 477 
 
 tint ami fTc And To much for this J udiciall part. ,, . , rn^r, . 
 
 place is required a broken mourning heart tor ^"^^-^"^S f ^^j.^^' Zach. x z. xo. 
 died out, and that with upnghtnefle andtendernefie , as Zachnry ^^ 
 dticvi'cclhit' They Jba/i fee Umwhom they have ^etrced^mdmmrne 
 ^ one that mournethfor htsfcnne and heir e : yea,they fV.allbe in bit- 
 ternefTeCnote the phrafc) that is, godly forrow fl^all foke and fape 
 them they (hall bee in the power of it , fo that it n.all over-rule 
 them they {hallnoteafily fl.akeitoff; yea it M bee exceeding 
 forr^w'as that of H.^n>.7^.« for the fadde lofle oUofia : and hir- 
 &Mlbee fervent andfmcere, bothfi^^^^^^^ 
 it, husband apart, wife apart, and family apart ; as wee fay.Hee 
 mourncs truly that mournes without witnefle- Such a forrow,luch 
 tearcs,hearty and unfaigncd,not m a moode, comming f^rom a uU 
 
 he^rt, impotent and powring it felfe out before God plentifu Uy, 
 
 bccaufe it hath greeve'd the fpirit of lo good a God, fo Patient and 
 
 lon<- fufterin- -I lay fuch a one is the true badge ofrepentance : 
 
 whKh ifihes Rom faith. Wherein either teares are abundant as at 
 
 Bochim ovMt^peh when the people drew buckets before the Lord; T,dgc ..4. 
 
 or elfe in the vvant thereof, the heart {heds teares of bloud and toe 
 
 foule fi«hes under a burden which Qie cannot well utter. This for- 1 Sam.7. 6.- 
 
 row ufSally beares the name of repentance as being a maine com- 
 
 pain infeparable from it : and that true eatmg of fowre hearbes 
 
 of him that ate the Palfeovcr : which hearbs grow no where,lave 
 
 in the earden of grace.Onely the love of that God whom the ioule 
 
 hathdiftionored eveninthe middeft of mercy, and when (hepeir- ^ 
 
 cedthe Lord of life, then was the Lord wiUmglypeirced to death 
 
 by her, that fl^emi^ht live, ja.2. 57- 1%, this love onely can 
 
 melt a heart of (lone, and breake it in peeces fo that itcan- 
 
 rnr hatreoent \?hereas before by the hardnelfe ot lieart, defpihng 
 
 tl^' JSce of GoTit could not'repent. True fearch of heart will Ron..u. 
 
 worketruebrokenneffc, and cauie the belly to tremble, and rot- 
 
 Lnelfe to enter into the bones, tb« it may hnde peace m the cay J^^^^^^^^^^^ 
 
 of trouble. Yeaasthe Lord turned the captivity of /<?^ when tiee 
 
 prayed for his friends r So, in this through mournmg of heart, the 
 
 Lord turnes the captivity of the foule and converts it to himlelfe. 
 
 No terrors of confciencc can foften an hard heart; but rather they 
 
 will harden it and binde it up to greater hardnefle: As we lee, an 
 
 hammer may breakeabellmgobbetsfittobemelted: b"tthcfire 
 
 onely canmelt them, that fo they may be moulded a new- bo the 
 
27^ of SAcrAmentdlre^em^nce\ Part. 2^ 
 
 love of God can onely eftecT: this mourning after God, and broken 
 heart, a mofl: welcome facrihce to God : till which the foule can- 
 not beteame the Lord , herfclfe to bee offered up unto him., Rom. 
 
 12. «. 
 
 ^C^nf V' Secondly, the heart thus broken breakes out into conferrion;and 
 ViXi\, r"' ^^^ ^''^^''' ^'^ith)takes words unto her felfe to exprelTe herlbrrow: 
 for confeiTion is the true vent of godly forrow. This confeiTion is 
 an uttering and po wring of the heart out to God, when once for- 
 row hath tilled it to the brimme;and therefore in all thofe texts al- 
 moll: where we have examples of forrow, confeflion followes im- 
 mcdiatly. Confeflion (without this open, fwll, and afFeded heart) 
 h as faplefle and barren a thing and as unfavory a formality as can 
 be : Onely this broken heart will breake out into open and ingenu- - 
 ous confeflion, which elfe keepes the impoftume within her felfe, 
 Pf3l.3 2,5,6, and hides it. Thus Z).zz^?Vfweetly, Vfd, 3 2. faith. While I hid my 
 finne, and nourifibt an hard heart , my bones were confumed, and 
 the fire burnt within me : But when my heart thawed, then I ac- 
 knowledged my finne, that is, pov/red out my foule in confeffion* 
 and thou forgaveft mee the iniquitic of my finne. This confelTion 
 is fampled by the matter which is fearched out,& according to the 
 forrow which the heart conceiveth ; and by both becomes a moft 
 humble, plainc, tender and hearty exprelTing of finne to the Lord, 
 not only in the fubftance,but the circumftances of aggravation Its 
 no mincer or lefner of it, but to the uttermoft enlarges itagainft 
 her felfe : according to either the greatneflfe. the extention and ef- 
 feifts, the hainoufneifeofit by the perfon committing it, the pcr- 
 fon againft whom,T:he heart wherewith, the time when, the place 
 where,and all to make up an ingenuous confeiiion againft it felfe. 
 Oh .' that one under fuch meanes of mercy , even in coole bloud 
 ~ with the heart of a Traytor,{hould with fo high an hand,with fuch 
 fpirituall wickednelTe offend the Lord (fay it be by uncleanenefTe, 
 by living in a coiirfe ofunprofitable hearing,hypocrifie,formalityJ 
 vaine glory, pride, earthlinefie, efpecially unbeleefe, or as the cafe 
 requires) yea that I {hould finne againft fuch mercies and longfufl. 
 fering of God leading me to repentance, and that to the horrible 
 fcandall of Religion,and hardening of many in the like fins I Oh 
 woefuU wretch, how ihall f looke thee in the face ! Thusconfef- 
 fion turnes up the bottome of the heart, with fhame & dcteftation, 
 yea,treading it felfe under Gods feet as unworthy to breathe in his 
 aire, or look up to hcayen.-and makes it felfe vile and odious,com- 
 
 paring 
 
C H A p . ^. and the tr jail thereof I'-jg 
 
 paring it felfe in her filthineffe, with the pure eyes of God. See the 
 confellions of the holy men in Scripture, {£^a^ T>avid, loh, paul^ 
 and others) confounded in themlelves for their finncs. Dan.9 8. 
 
 Thirdly,the foule having thus arraigned and indited her felfe be- 1^"*' °/' ' 
 fore God, doth receive fentcnce againft her lelfe pronouncing her pf^j '^^;^\ 
 felfe by her guilt, to lie juftly under the vengeance of God for her iob.42.6'. 
 finne : and doth juftitie God in all his fayings, that he may be righ- i Tim. i.i o 
 - teous ( whatfoever becomes of her; ) Yea ftie brings her lelfe even Thirdly, kw- 
 to the fuburbsofhell, as (hedeferves : looking at Gods glory a- ^^'j^^"^^'"? '^"' 
 bove her owne redrefle. This exceeds any repentance of an hypo- prai,'^ 1.4, 
 crite; whofe terrors and confeHions are but to vomit up the mor- i Sam. 24. 17. 
 fells which loade the heart for the prefent, but after are welcome; 
 This I fay, is the third ftep; .>o to condemne her felfe as to applaud 
 and juftifie Gods fcntence: If he fay,{he is a Traytor,flie grants k; 
 if hfe fay fheiscut off,and accurfed,aie confeffeth it righteous : in 
 all the Lords accufings and judgings (hee prevents him and judges 
 her felfe, faying. True Lord, thy judgements arejuft •• If thou 
 ftiould'ft make all my dayes miferable,it were but iuft,if all wrath 
 at once fhould feaze upon body, name, minde, confcience, goods, 
 wife and children, all were juft,yea whatfoever is not heli,is mer- 
 cie : hell it felfe being but juft : and under this confufion and heape 
 of guilt and wrath fhe lies, as one held downe with it ; as one that 
 lif s" under the mine oi fome peece of building,falling upon and op- 
 prefling of his body. As we fee oddes between a face niade white 
 with colours, and appalled with a difeafe : betyveene a vizarcf and 
 a countenance confumed and,worne with lying bedred: which 
 ( though no man fpeaks ) utters its owne weakenefle. And 
 this fpirituall fubjeaion of a penitent heart lying under her fm 
 and fhame, the holy Ghofl: much exprcffes true repent-ance by : 
 faying o^Efhratm, I was as an heifer that knew no yoake, but af- ^ 
 terlwascorreftedlturned: yea I fmote upon my thigh, y^a I ^^''•S^*^ • 
 was afliamed and confounded becaufe I bare the reproach of my 
 youth. This holds the pearking proud heart of man,under the hand 
 of God wholefomly : and fometimes the angniih and confedlon 
 of the foule workes upon the body ; fo David znd Job tell us, that pfa!. 3 2.4." 
 the wrath of God turned his moifture into the droughtof Summer: lob 33. 20,2 1. 
 Thatliis f!e{h was as a bottle in the fmoake.that it was confumed, Pl^^l-^'^57. 
 loathed dainty meate.and was brought to the grave. By which we 
 muft nor conceive pangs of defpairc , but the v/ounds of the con- 
 fcience under the guilt of fin asfmne,aud wrath as wrath,fo much 
 
 the 
 
i^o f Sacrum ntall repentance, Part. 2 • 
 
 the more bitter by how much mo"C fuftained by God in the hone of 
 pardon : for all true Repentance, yea each feede of it prefuppofes 
 Ibme fcede of true faith in pardon. 
 The Fowth, ^ 1 he fourth and laft in this kinde is Indignation and holy revenue 
 Indig^nanou. of a mans fclfe, as his owne gereateft enemy for his finne : Which 
 followes upon the other, becaufe the foul e that loves God, hates 
 whatfoever refills his righteoufncne; and as it doth hate linne in 
 others, {o efpecially in her felfe , becaufe it knowes it felfc beft .- 
 which zeale and anger againft finne doth not onely ftand in a meere 
 pang of palTion and diftafte, but even in a revenge of it felf-c upon 
 both it felfe and finne and all inftruments thereof, in token of utrer 
 deteftation. And why? becaufe it meanes no more to meddle with 
 it ; for if it did, it could not attainc to this degrce.Firft it conceives 
 a true enmity againft the finne fimply as finne, and oppofite to the 
 Image of Godjbe it greater or fmaller, and the decplier,as itdifho- 
 nours God moft deepely . This is a worke of the Spirit putting a 
 contrary principle into a man, to hate that which he loved , and 
 love that which he hated^a thing which to fiefh, is impoflible, for 
 no man ever hated his owne flelh. As it was with David^ that no- 
 thing could caufe him to hate ^^/^/o^meitherthe murther o^Am- 
 non, nor deflouring of his Concubines, nor treafon againft his own 
 perfon^fo it is with a naturail man,nothing can fet oddes between 
 him and his lufts, the amity with them is lb rooted. When there- 
 fore true enmity is let between finne and the foule, that it can lay. 
 Lord I hate it, yea as my rankeft enemy, its a worke of the Spirit: 
 for before it counted him her enemy, who fought to fow the leaft 
 diflention betweene fin and her felfe. Then fecondly, fhc hath in- 
 dignation againft her fclfc for fin: We know how our natu'c \% crf- 
 vcn to mif-cal our enemy; So doth a repenter mif-call himfelfThus 
 ^T'^'] ^' ^^ Corinthians are faid to revenge themfclves for that bolftering 
 PfaJ.73.il. up the inceftuous perfon in his fin; & Davidciiicd himfelfe(not in 
 a pang but cordially ja wretch, a foole,a beaft for his diftruft ofthe 
 om.7.i4. promifc. T4«/alfo, O miferable man I And this revenge reacheth 
 fi&. 19. 19. ^^ ^^^ ^^^y inftruments of finne, that they may never provoke the 
 foule to the like any more. As we may fee in tbofe,^^ . i p. ip.who 
 deftroyed their curious bookes of Witchcrafr, amounting to a 
 «reat value. Yealaftly, the foule of a penitent revenges it felfe by 
 intercepting all provifion of old lufts,and denying it felfe the law- 
 fulleft liberty (if tending to occafion the finne) as lo^ would vow 
 that hee would not fcede his eye with fo much as looking at a 
 
 mai^e, 
 
C H A P. 6\ *rJ the irUn thtmf. i^t 
 
 ffiaidctocutoffluft^ fo farrc would hce bee from fulfilling it.PrGv.j.8. 
 And Salomon bids the young man to balke the way , and not fo ^ 
 much as to come neere the ftrange woman. Ihis is to bearc thcMat.i8.8.^ 
 voluntary markes of Chrift , even to cut oft the right hand , and ^ ... 
 
 pull out the eye that offends. And this for the fourth point of af^ 
 
 feftion. /«•/•»! 
 
 The third and laft is the life part, or the part of praaile. And The third 
 therein arepenter doth two things, i . Renounces his finne, 2. Re- The hfes 
 turftcs to theLord.Readei?^7 557. Torthefirft, What werethe*^'»y 55.7. 
 
 Gthcc two, but meere ecjuivocation, without this ?■ This is called a ^^^^^ j^ j^j 
 departing from iniquitie: a forfaking of our cvill waj? and workes: nouncing fint 
 and is^ttfedby the holy Ghoft as a defcription of repentance When 
 the fbulc-fo falls out with fin, as that it fuesadivorcc.andabhor- 
 reth a Reconciliation. Saying with David, Remo'VB farrefrommee pfjj, j i^.zj^ 
 aJl the wayes of deceit. T his is the foules utter refignirig ijp all her 
 right and poffeflion of finne : fo that as (he who hath given up her 
 right to her land, never lookes to bee a penny the better for it, nor 
 to receive one penny maintenance by it, fo here. And this is ver^ 
 materialljor linne is like an old harlot which will'plcad welcome 
 after a long intet miflion,by old familiarity and fweetnefle.As that 
 harlot which Aufline anfwcred : when {he met her lover and told 
 him it is I. He anlwered,but I am not I. When all unlawful! gaines 
 in ftiops and trades.old bafc company,;& unlawlull games: When 
 old ftollen pleafures and waters offer themfelves mia golden cup, 
 faying,How canft thou want us ? Then for the foule to anfwer by 
 wofull experience , how dare I buy repentance fo deare ? ^How 
 dare I returre to that I have abhorred f What fruit have I hadof Ro»-^> ^»- \ 
 thofethinesjwhereoflamaflnamcd? Dcelhaftentowoe, thati , 
 
 repent me of ray repentance/ When v^c'^T^faw Z>^T^»^togoea- »S5m.i7,i?? 
 gainrt SauUndi bare armes againft him : Hee told him:' Now 
 hehadmadehimfelfeftinckein Sauls noftrils,hee {hallreturueno 
 more. How odious were it then for thee to returne to that finne, 
 which the lord hath caufed to flinkc in thy noftnls? An hypocrite 
 would faine be a repcnter,but he would keepe that which cuts the 
 throatc of repentance: As David would faine be King oiJJraelmd 
 keepe his crowre.but his f ift quef^ion is,Is the yong man Abfalon, ^^ 
 
 alive and fafc? W hat abfurdity was bere.? Or bow ccuid thefe two ' '^^' 
 Hand together fBut repentance anfwcred as Ct^Jhi did, Would all y^^^.^ 
 the enemies of the Lord weie ashe is \ Hee is thruft through and 
 difpatchr, never to trouble thee with his tieafon more. So here, 
 
 renouncing 
 
^^2 OfSAcrameHtill yepemance; Part- s^ 
 
 renouncing of e .ill ft anc^ at the elbow of repentance , and wh Jl 
 
 the old remnintsof luftfuggefttothe foulehowfweeteitTs !^ 
 
 keepe.under-hand fome fweer partnerfhip with rmne,as un lea'nc! 
 
 R^m 6 r f ^^'^§^^^^ ^^ P'-^^Pts It thus. How Oiall thofe that are dead to 
 
 ^^ns?o:tt.^";^;;:^ an. mot^ therein ? Caft downe this painted fe/ahl'c^ 
 
 ^ '^n§'?. J ^.QUt this I(fcU to the Batts & MoIes.Take no more thought forte 
 
 renounce her not onely in her felfc,but in.ali her colours^,(hift and 
 
 accafions s play not the foolc.to follow thy harlot.but keepcclofe- 
 
 : •lythyhearttoafinalldi7orce,-andfoprofper. Say thus In m\r 
 
 m%\il' <Jcarefi-icnd repentance will not fuffer me/ 1 feelean hundred foS 
 game for this forfeiture of my luft : I doe not forbeare fmne as a 
 uavejbutlhayebootem beame with in me. The Lord leius hath 
 
 to God. ^ ^"-^ ^^."^^ Pa''t o^the practice, is, returning to the Lord. For re-? 
 p^tmg IS no ftag^ermg betweene two : its no darke carriage, ra- 
 ttier ItaiKlmg m the abfence of fome vices.than the pracflifc of ver- 
 tucs.Butjan apparant turning from the one that it mightreturne to- 
 tne other: not to one or two duties, but to the Lord , univerfaily 
 entirely, cqually^ndfeithfullv, uprightly, and conftantly, accord 
 dingto the meafare of mercy received. And by this phrafe the ho- 
 iy Ohoft ufually urgeth repentance. For why ? returning to Cod is 
 lucts a clofiHg w id. God in rhe promife of reconciliation and mcr- 
 cic ; as^procecdes to a cleaving dole to him in all his revealed will 
 
 |Cor.7.3y. and waies, with comlineflre,withoutfeparation; drawinsdavv 
 
 ftrengthfronitheloveofGodtafted^renewedtoholdtbefo^^^^ 
 to God with fuller purpofe of heart, without revoltings • As the 
 Loadftonc pulls the iroato it lelfe by a fecrer infiincfV, andVo holds 
 
 1lom.7.»x. ''''¥^>[^ doththeloveof GodattraathefouIetoGodandfk! 
 ften itto him with dehght, countingh-isyoake eafie and his bur- 
 
 Efay x6,ii, f " ^'S^^' ^^ ^^J. ^^h God , ftand. for ( -od, the defres ofher 
 foule are rohim,his waiesand endes; yea the remembrance of his 
 
 Lukei 6 "^-T' ^^.^^^^^1^^^' balkes no knowledge or information ofhis 
 
 ?-«k«x,5. ^i,^ wheremhe^villbewormipped even in all commands and 
 o-dj .ances both m the immediate fcr vice of the two firf},as in the 
 medi.Uorthethird:Renuing covenant duely with him,where any 
 Dreichhicbbeenc, and looking more narrowlv to her pathes bv 
 occanon of flips. Not fleeting off tHe fat and Iweere, leaving the 
 I ■ ,, -^7?'^'"§ Go^s worke as it lies, the hardelt duties of felfe- 
 deijiaU aiid bearmg the croflfej afwell as the eafiert , diligent in aU 
 
G H A i 6» ^nd the tryaSihereofi ^ ^ 5 ' 
 
 tlaofe meanes ufing, which fcrve either to purge out c6rruption,or 
 
 to nourifh goodneflc j obferving and favoring all occafions offered 
 
 to draw neerer to . G od in the fellow i?hip ot his graces,and in the 
 
 increafc of holinc fle- A nd to this courfe fhe cndeavcursCas infirmi- 
 
 tie will admit ) to bend the aime and ftreameof her fpirit , her 
 
 thoughts and affedions , without wearincfle walking with C5od,' 
 
 till hec come unto her , watching to it, girding to it, and ftanding 
 
 with her loynes girt and lamps buniing,that at the comming of the Luke ii:'^^ 
 
 Lord {he may be found faithfull and well occupied.And thus much 
 
 for a view of a Chriftian ordinary pradtife of repentance, fo farre 
 
 as I thinke meete for this place ; leaft any pretending- willingnelfe 
 
 to try themlelves, fhould alledge they know not how. 
 
 The fecond folio weth,thatis,the prad^ife of repentance l>y oeca^ The *; 
 fion of revolting from God. For we have hitherto fpoken of repdn- In^^y?!*?^ 
 tancCf rather as it is Gods way, than as many finde it to he or pra*-^ . ^' r • • 
 ftife it. They have many ftarting holes^and goe iivand but of ordet' ' 
 as horfts out of their traces ; yea many make the way of God 
 nothing clfe fa ve a falling lickncfle, ever a fallirig artd a rifing, as 
 thofe 'm.If^£^es did .* which the Lord abhorres. Sometimes by tncir Iudg.4.and[ ^j 
 fecret and inward dedinii'gs of heart & fpirituall-wlckednes^nd 8°d 7>8.&cr 
 infidelity, hypocrifiCi formaliticj and timefcrving, Security, pride,' 
 &<:. Sometime by morall open falls into worldlineire,uncharitable- 
 nefle, ftrong paflions and lufts, negleft of the meanes. Jn this cafe, 
 the Lord hath provided a repentance ofrecoverya and redreffe of 
 fuch falls ; for fhall a man fall andnot arife ? Shall he lieftillin the" 
 flough as an Afle under his burden ? No, bat repent of his backefli* Tcr.S.47 - 
 dingsand make un his breaches,and make peace againe. But how? ^"^'^'^^^ 
 Cmay fome fay) is this to be dore ? I will give a (hort draught of 
 this alfo, and fo draw to application of the whole^by Way of triall. 
 
 Know then,that fo- rubftante,this repentance is no tether ,than the 
 former : onely ic differs in circuniftance. And for the better concei- And thatJ 
 ving of ir, obfcrve thcfepaiticnlar afts ofit. Firft,asthe Lordfii-'^ Branch 
 ftaincs his people fo,even by that feede of hfs in themjthar they fhal - 
 not totally (hake out the fpirit,nor yetpowre out thcrr.felves fo far 
 into fin as to finne with a f^il bent and ftreame of foule, but with a ■ 
 checke and contrail of grace :fo, when confcience is awaked by any 
 word or work of God upon them, they are kept from extremity of 
 utter defpaire. Corruption through themalicedf Satanyis alwayes EfaysS.nJ 
 ready to fuggeft utter deferring of Gods,& that they are ca(t our of Pfal.^ 1* 1 1 
 hidightj As we fee in thofe pangs of the beft of Gods cbilJren in ^o^ah »• -** 
 
 Scripture, 
 
iS-f* ofSderamentdlrefentaftce, Part.i. 
 
 Latn. X s8 Scripture, Hez^ekU, "David Jonah and others ; yea in the Church of 
 *^* ' ©od, forfaken for a time in captivity : all which were by tempta- 
 tion, brought, to the gravies briake, and to thcmfclves cut off from 
 
 ler, z, 2^ tKeiand of the living : and to fay,No,no. There is no hope. Here 
 
 then the firfl; worke oFreturning to ©od,is, To ftay and ftop them- 
 
 i^lycs in this headlong mine ; and by fome llimpfe of God a far off 
 
 t» be kept from utter dafhing in peeccs. Thus wee fee in all thofe 
 
 . . I . jC^amplqs(if >vee lookc into the texts)that the Lord wrought a ftop 
 
 t9tai*u ' Qji^QCp^ifilofjahiyithQ Whales belly,and in his horrors, yctftaycs 
 dp himfelfe by aij hope •* Yet (faith he) I will looke backe to thine 
 
 Latnj.i^. holy Temple: and the Church in the Lamentations, confidered 
 and felt the gall and the wormewood,(that is,that God fmotc her 
 not to caft her oC but to draw her to repent) and fo flie had hopc- 
 Jt c;an^ot bee thus with the reprobate .- who as they fall totally, fo 
 
 ,i Sam.* 5 . 6, they want an eye to fee God in their horrors, but apprehend as dif- 
 
 M«-»7' f . mall and finall defertion of God, as Santjuda^y and others ; fo that 
 tlicy aric fcnt away packing from the prefence of God without pit- 
 ty,an4 left to what end themfelvescnufe, even oft to lay violent 
 hands upon then^felves,thc Lord not caring what becomes of them. 
 It is not (o here % But ibme li^ht is given to them that fee Gods 
 meaning in the affliding of their foules with wrath, not that hee 
 might give them a taftc oi hell a comming .♦ but that hee might 
 pinch them to^ *■ cturne home, and to turne them from the pit. 
 
 ^Branch. ' Secondly> the Lord addes a more cleare fight of himfelfe to his 
 
 fallen lervants , and caufes them more fully to call tomindehis 
 
 mercies of old, and thereb y to be more fenfibly upholden . This is 
 
 , caufed by a reviving of his feede in them, which cannot die ; So 
 
 PfaUii?. ?t.-^^^'^j even in his agonies when ( to his feeling) the.Lord had 
 forgotten him : yet remembring times paft, was comforted. QAn 
 hypocrite I know will catch at thefe things to bane himfelfe, but 
 children muft not be ftarved therefore] They ferioufly weigh this. 
 That neither their goodneffc did firft worke their pardon, nor ycc 
 that {inne(truely repented of) can cut offiheir cftare in grace : for 
 why?The gifts of God are without repentance : and his Covenant 
 
 ECay. j4-8,p. is eternall. Even as the covenant with i^^^^^-fas the Prophet fpeakes} 
 tcSr.V zi. "^^^ ^^''^ ■'■^^"^ hdn^^ made ff n,aU Cm for the elefl .fin of oftence & 
 * * * fin of revolt, they dare not abridge his merit, and therefore con- 
 ceive the covenant (by this meaneseftabliflied) to be futable.This 
 thenisth^ 2.0:ep of the return of the godly .-The experience of for- 
 mer free mercy ,wh5 they had no title ;'ther fore no^^ having a title 
 
C H A p . ^. dndthe triall thereof, 2 S j 
 
 which fin cannot cut off the eled fromj they much more are ftayed 
 by it. By which meanes i"be fees, that even the fmnes ot deepe 
 hardneffe of heart yeelding to temptation, and the violence of M\, 
 fecure lying ftill for a time in finne ; or other finnes, as falhng to 
 embrace the world, cleaving to bale fellowlhip m evill,are yet cu- 
 rable revolts with God, anci there is balme in gilead for them to 
 healethem : not to encourage the foule to tempt God further, but 
 in the knk of bottomleffe mercy to retutne home for ever, as O- 
 nefimm^^ by occafion of his running away, became better to I'hile^ Philctn.i j. 
 moYiy than ever. 
 
 The third fteppe !S,that grace in the children of God fallen,d5th The third 
 cleercuptheunderftandingfrom that confufion which finne elfe ^^i^ancU. 
 would caufe in them, and deterre them from God, and from any 
 heart to returne. 1 hus it is with the hypocrite : his mmde doth fo 
 prefent the multitude of finne, in fo intricate a manner,rhat it con- 
 founds the fpirir, and caufes him to thinke, that his finne is above . 
 pardon. The flavery of his defiled minde is fo great when hce GeneC4-t5. 
 weighes the woefull courfe which he hath runne,adding drunken- Deut.^^. 19. 
 neflfe to thirft, and heaping up #rath againft the day of wrath, that Rom,i,3,4. 
 hcisonewhohathrunneoutabove his ability to pay; and there- 
 fore his booke of accounts is irkefome ta .caft over : it is death to 
 him to thinke of it Thus it was with Cam-.c^ch hundred of yeares 
 that hee lived, the debt of his murther was fo encreafed b^ other 
 finnes and the penalties thereof, that at laft it became inextricable.^ 
 But repentance in the true children of God caufes the view of fin 
 and the chaine thereof to be prefcnted with fomehope of forgive- 
 neCfe ; bccaufe although perhaps the confcience is amazed^ yet its 
 not privy to that treachery which the wicked were carried by in 
 finning. And therefore their fin is faid to be ever before them : they pfai,^ 1 . j. 
 arc faid to come to themfclves ; Peter is faid to weigh his finne ere Maik. m-t a. 
 he went out ; which argues, that the weight of it opprefl'ed hiin 
 not.This reviving of the minde from the horrour and oppreflion of 
 it, is a great mercie in the midft of fuch mifcry. lomh was infolded lonah i.e, 
 as ina Labyrinth of Sea, Whale, andGonfcience ; yet in this gulfe 
 hee was not fwallowed up, but conceived in his minde a polfible- 
 neffe for God to bring order out of his confufion. So that the firft 
 occafion of revolt,the circumftances attending,thc degrees follovv- 
 ing, and the danger incurred, rather ferve^ magnifie mercie, in 
 keeping the foule from utter Apoftacic from the Uring ©od, than 
 to beatc off the foule from hope. ^, 
 
 V ^^^^ 
 
226 OfSacramentallref^entance^ Part.i; 
 
 Brtnch"'^^' The fourth (and one of the maine)is the recovering ofa fenfible 
 Heb.3,'12. ai"kd broken heart, after long hardnefle by the deceitfulnefle and 
 fvveet baites of fin. A moft fweete fniite of the fpirit of eled^ion. 
 For it was not pofKble for the hard heart o^Sml or ludas to relent, 
 upon the check of confcience : there was no drop of the feedc of 
 1 Sam'iV "" ^^P^^^^^"*^^ "^ ^^e"^- It would leeme impoflible,that Peter and Z)^- 
 3,4. ' " "" '^jf^^^^'^ ^o long a lying in fo hideous fins, fhould at the firft convi- 
 aion of Nathan, relent, and breaking through all the barres of his 
 finne, fay, I havefinned. It was not^■n the words fpeaking, ( for 
 I Sam. I ^ 2 J Sauhndhid^u fpake the famej but in the broken heart which ur- 
 '»f'r7ij4' tft-ed them. But the caufe was. That grace and mercy, which lay 
 at the roote. Oh ! that they fhould after fuch mercy once. felt, and 
 vowes fo oft renewed, fo bafely handle the Lord, and hazard fas 
 much as in them lay )their title toheaven,and fell their birth-right 1 
 And ycLfliould the Lord renew a fecond Charter, or rather the firft 
 a fecond time •' Oh ' it pierces him to the quick ! This chafes away 
 the cloades of dedolence and impenitenci€,and cleares the coaft a- 
 gaine. . '. . .: ,_ - 
 
 Tb.eefta The fifth is,That yet they doe n(Jt fo eafilv fhake cfftheir fcarest 
 
 branch. the Lord foorders it, that either by his word or workes,they fceic 
 his wrath for their revolt, fo feifmg upon their conf<:ience, that it 
 doth worke out and purge their corruption (through mercy)fo that 
 they vomite up their fweete morfels : And as one under the Phyii- 
 £ian his hand,lyino in an hot Bathe, fweates out the venome of his 
 difeafe, fo is it with a penitent foule. God mixes gall and vvorme-- 
 wood for them to drinke : He caufes them to pofiefle the finnes of 
 their youth with forrow, though long fince committed ; he paycs 
 Lam.^ip, ^^}^^ ^o'^ ol^ ^"d new at once, makes their bed a bathe of teares ; 
 rfal.6. 5. till he have caufed all that finne which they dranke in with fuch 
 greedine{re,.to returne backe with as much loathfomneffe .' Then, 
 being under this racke, he mxakesthem feele in their owne fpirit9* 
 how their finnes lies upon his fhoulders ; and by their dw^ne pin- 
 ching he makes them confeffe : Now I fee what my pride,ill com^ 
 pany, ftolen liberties come to, and mufi: coft, ere I be ted of them ! 
 As I like fuch fawce, fo kt mee returne to the meate ag^ine I I 
 thought I had but dallied,! cafl: arrowes and darts into the flefh of 
 the Lord lefns, in pa:rt / But now the}/ guggemee .'Now I fee the 
 
 Jofl) 7. 1 % "^.^^^ ^""^^^^ "°'' ^^^""^ ^^^' ^ ^"'"'^ htaxQ Ibme what, and if P provoke 
 
 '' '■ " him, itmuft be to the confufion of my face. As I troubled and 
 
 grieved the Spirit of God,.fo the Lord troubles mine this day /The 
 
 fcame^, 
 
Cnhilf* Andthetridl thereof. 2S7 
 
 fhame the ill report, the forrow and fting, outward and inward, 
 
 whichlfuftainc; fmne is no trifle. «• , . nr • ti^t.t, 
 
 Sixtly, the Lord now in feafon proceeds to ofter bimfelfe m a Th Gx^i 
 promife to this revolting penitent. Andthatintwokindes. Firfl:, ^^^^^^• 
 That their revolt hath not extinguiflit mercy. See Sfty 57. 17. Efay 57.^7, 
 I willhealctheircovetoufneffe.^r.^. r,2. If a mans ^v if ej lay the ,8. 
 harlot.yfiltthoHreturnetoher? mitthopinot write her a B til of dt^l^ci^x^z. 
 vorcement ? Tet returne to me, and I rpill receive thee after all thy 
 Tphoredomes ! And againe i ^r/// heale all their backejlidings.^^c So 
 Revelations, Chapt.7.verfeA^. Be zealous and amende c^ the Ipirit ier.3 is. 
 of srace in that fulnefle of fatisfacflion by ehrift,dothfix and iettle Rcvel.z.5.&. 
 fuch promifes upon thefoule, fo that it heares them not as the ..^?. 
 found of many waters,but dwels upon and digefts them as concer- 
 ning her : >o that thcv leave not a wanzing conceit,as m prelump- Rom- 6.t. 
 tivvis hypocrites, who fmne that grace may abound. But they lo 
 fa: ten upon the promife as a reall comfort to cu- e them oi their tai- 
 ling ficknefle. Secondly, the Lord reveales the promife to them, geelonah 5. 
 as the due order of their recovery; For vvhereas the ungodly doe ^^,1^. 
 returne cotheir trade, upon the fuppofall thattheir doggifh vomit 
 fhall ferve the turne •. Loe, the Lord alwav comes betweene the 
 revoking and repenting of his o wne, with a f avory application ofc 
 the promife : teaching them, that if there were no more but theic 
 mourning to make up their repentance, Alas I It would vanifli and 
 come to nought. Therefore he would have them lay hold upon the 
 promife of free grace, which may quiet and cleanfe their confci- 
 cnce andreftore them to that former influence which they had PW.fi.iqi 
 from' grace : And although their pipes are fet ftiU m the welhead, » ^• 
 vet becaufe they are flopped, the Lord by faith cleares the paflage 
 of «^race for them, that they may partake that ftrength and encou- 
 rag^emcnt from their head,which may caufe their repentance to be 
 found, and put new hope of holding out mto them. "* 
 
 Lafl ly . by this meanes they keepe themfelves well while they arc Jhe .fevcnth 
 f(J,and daPe not(by that experience they have gotten of fmarty fin) "^ '' 
 adventure upon it any more. They abhorre to tempt God, or 
 grieve his Spirit againe, but learne wifedone for ever. If thou Rom. ($.6. 13. 
 wiltcleanfc this blot, oh Lord ' I fhall fliew forth thy mercy and lUal.ji.ij. 
 convert others, but my felfe fliall be farre from falling at that ftone i King.ai. 
 any more And the truth is, we rarely reade of any, who after 41. with 
 their recovery oftended in like fort the fecond time.They fo hear- ^ Aing.5.7. 
 ken to the promife, and what the Lord will fay to his people, that 
 
 - V i IS, 
 
288 OfSAcrdmtntdl rt^entance^ Part, f , 
 
 Pfal.8 5.8. is^i^js fpeaking peace unto thcm,that they danc no more returnc to 
 
 p '81 ^°^^^' ^"^ P^*^^ ^^^^ '^^^ ^^ ^^^'^ dwelling in feare, and get that 
 i^ov. s . 1 4- ipeech by heart, *Bleffcd us he that f ear eth alway. To the flopping of 
 
 thefoulemouthesofall cavillers, who abufe this Dodrine with 
 the nick-name oflicencioufnefie ; being in very truth the DocfVrinc 
 of the moft precife ftridnefib to the flefh to all that beleeve it^and 
 the contrary, a Dodrine of defperate loofeneflc, teaching them 
 that are over flioes torufh over head and eares. And this alfo 
 may ferve for a view to the Reader, of Repentance upon Re- 
 volts. 
 
 Vfc. of it, J. Having thus finifhcd the ground of Sacramcntall repentance, I 
 fiiould adde the trialls. But feeing that will better agree with an 
 «fe of triall by it felfe, I will haften to the Vfcs of the point, and 
 conclude with Examination. The firft Vfethen of this point h. 
 
 Terror. Terrour to many, who dare rufli upon the Sacrament without this 
 
 °"* grace: Alas .' they know not wherein this preparation iknds. 
 They make of Pepentance no other than the fpeaking of three 
 words at their death : By the which reafon they might as well put 
 oft' the Sacrament till they die. As for the fearch of their finnes : 
 alas, looke how they have walked, fo they walke ftill, the workes 
 
 Efay 3.^. of the flefh are manifeft No man neede light a torch to fearch our 
 thofefins which they prodaime, as SodomiejdrunkennefTe, fwea- 
 ring, Sabbath- prophaningjuncleanenefle, lyingjcovetoufnefle and 
 all other abominations ; and yet when the Sacrament comes, to it 
 they will goe. Their finne is written in their forehead*, and lies 
 cluttered in their fouie. and unfearch'd from fevenyeares to fc- 
 vcn. If any fcekc to convince them, fPreacher o^ friend jthey are 
 fo high and (lately, fo Jolly and alive, that they are ready to flie in 
 
 luk 1 8 .1,2, ^^^ ^^^^^ of their reprovers. And as they reverence not man whom 
 they fee, fo much lefTc God whom they fee not. Nay ,moft of them 
 fhunne the light,left their fins fhould be fecne. As for any breaking 
 
 Rom. 1 J . of heart or mourning, alas 1 they cannot repent by the har dneflc of 
 their hearts, which are become as Flints and Adamants; and there- 
 fore their trade is,to ju{lifie,excufe to palliate and blanch their vil- 
 
 I rira.4.1. lanies : they are feared with an hot iron, and confciences paft 
 feel'ing. And as their courfe is voide of renouncing any (in ffor no 
 
 Lu'..£ ij.pS. fin comes amilfe) or returning with the Prodigallj fo, in {lead of 
 •""*"^ making np their revolts,their whole life is nothing elfe but one fal- 
 ling fickneffe: if their courfe were but furvey'd one day,how fi*om 
 morning to evening they cut out the day, fpeixiing it in the purfuic 
 
 of 
 
C H A p . (<. and the trUll thereof. 2 8 p 
 
 of one luft under another, from drinking to luft, from that to ga- 
 ming, pleafurcs, eating, company, floth and fcnfuality : ic were 
 eafie to efteeme what their whole life amounts unto. 
 
 Secondly,to thefe I may joyne another fort of common and car- i Sort, 
 nallorcivill Proteftants and Hypocrites, who thinke themfelves 
 the beft receivers : but alas lif repentance be as I have faid,rooted in 
 renovation of the Spirit,planted in a courfe of walking with God, 
 and redreffe of their falls: then are thefe I'harifees ^shxrt off as 
 the other Pui>UcaMS;^or they were never rolled upon their leez,and icr.48. x x. 
 therefore their tafte and filth abides in them. They are clofer than 
 the former, but no charter ; their leaven is not purged out, ftill in 
 the midft of all their hearings, P rayers, and Sacraments, as falfe, 
 unbeleeving, unrenewed, and unmortified in heart, tongue, affe- Proy 30.1 ». 
 aions as ever -.their fin hath feene no light this many yeares, but 
 is-keept within as the mizers hoord : If they can with much adoe 
 keepe out of groffe evils, fimper before the honcfter fort, and get 
 up their names once, let them alone to maintaine their opinion 
 with nineffe and temporifingfubtilty;when yet in all thefe wayes . 
 of theirs, feeming good in their owne eyes, they were never re- 
 newed by repentance : not to fpeake of a worfe kinde of fome of 
 them, who have fo long dallyed with God and men, till they have 
 deceived themfelves, and grow open revolters and returners with 
 the dogge to their vomits againc. And yet in thefe (innes,either the 
 heateofopen, or the guilt of fecret wickedneffe, who but they 
 dare venture upon the Sacrament ? 
 
 Oh / yee wilful! reproaches, and fpots of Aflcmblies, fmore wor- 
 thy of Church cenfure,than private terrour of a pen j how dare ye 
 rufli your felves upon this rocke of the Sacrament, and fplityour 
 felves in peices'But perhaps fome of you are not fo farre gone:but 
 you will fay, It is a good thing to come to the Sacrament with re- 
 pentance, and hereafter you hope to repent, but as yet yee finde it 
 too hard a taskejhereafter you hope to turne a new leafe.Cthey goe 
 ' ferrc that never turne; and fall to keepe your Church better, and 
 hcare, pray,and rcade good books-,But oh poore wretch .'what wilt 
 thou do the whileft?The Sacrament is prefent,& calls each moneth 
 or quarter upon theejRepenr,Tepent,and come,elfe come not : and 
 thy repentance is to come, thou haft none for the prefent ; what ?^ 
 Look'ft thou to be welcome in hope of after-repenting ? What if 
 thou be taken away fas thoufands have bcene, who have hoped for 
 more j before another Sacrament come ? Oh f oole ! rather blefle 
 
 Y 3 God 
 
Ms. 8. 
 
 2^. CfSACYamtntdlYqtntAnce.j , Part.»; 
 
 God for thefe warning-peales of the Sacrament, and that it wilf 
 Jiotlettheelyefleepinginthyfinncbiit awakens thee to repent- 
 Oh ! ply the worke infeafon, if it be poffiblc,that the wickedneffe 
 of thy courfe may be forgiven thee 3 then {iialt thou re/oyce ( as 
 many have done) for the wateh-word of a Sacrament, if it fliall 
 fend thee to the Law, and to the covenant for an humbling and 
 convmcing of thy finfull foule, and a hunger after righteoufneffe • 
 then ILall the feale be fweet unto thec.But as for this dallying with 
 God tor hereafter, alas l-,it is not, becaufe thou meaneft tobring ft 
 at lalt, but to fpm out.time, and fparc thy felfe a labour of repen- 
 ring at all. For why ? I5 it not as eafie for thee to alleadge it next 
 Sacramentas this ? When fliall there be an tnA'^ 
 
 ^aiHomtion, And fay thouhadlta lenfe ofthy lifefas C^i^hadto nopurpofe) 
 What ufe wouldtt thoii^ make of it, favc to abufe the patienceof 
 God eading thee to repcntajiee, and according to thine hard hekn 
 
 Aom.a.A, Which cannot repent, heape up wrath agairift the day of it. Thon 
 promifeft repentance hereafter, and loe. God is hardening thee for 
 time paft ; How fiiallthe clay that lies in the Sunne be folter ? Oh 
 breake ofl thy dallyings /, Xhofe. n^any peaks which .both Word 
 and Sacrament have rung-in thine eares, bay.e made them' deaie, 
 and dialt thou repent with a deafe eare, who couldft not with an 
 open pf God will give.eaGh penitent foule forgivenefle, will hee 
 therefore give eachJipfull, dallyer, repeutanceV- How wib thou 
 
 !"^^S!^A^iP?% ,% not' renewing thy covenant witih him areaeh 
 Sacrament •? Whereas thou rather haft renewed and fealed up to 
 thy foule. thy covenant, with thy lulls,, andmade each new Sacrd- 
 Deiit.tp.iS, "ieju.as a brazen bolt to lock thee out of the roome of repentance- 
 10. .and to make.thce worfe,addiHg driinkennefie to thirfl J Come not 
 
 at the Sacrament while thy falfe heart is in the^ : eatenoLthinb^ 
 owne,baneand condemnation-, excommunicate thy felfe (if the 
 Church doe not, OF the Minifter cannot) till thou repent,, and tho^ 
 lord blelie.this counfell to thee. . 
 
 ?^V'2;. , Secondly, hereisfliarpereproofeto Gods ownc people, farli- 
 
 Rcproofe^ vingmany fuchbafe diftemper, as might blemilh their rep'en- 
 
 tance,and make.tlieir Sacrament uncomfortabk.l know the world 
 
 IS ready to caft falfe afperfions upon the heft. Butasforfuch their 
 
 l*>b J r : 6 ^'"V"'^"^^^ "-l t^^i^ breft-plate»and they may take fucb accufationsv 
 
 ^m ^^3 . and we^re them openly without feare, as Job fpeakes. No, T onely 
 
 ipeakeor/uch as truly and defervedly are caft upon profeftbrs of 
 
 |>iCty (ejthei- found or tbiBking tliemfelves fo).as this, who are fey 
 
 zealous- 
 
C H A «• . S2 <tnd the frUll thereof. 2 9 i 
 
 zealous as they in the firf): Table, in hearing Sertnons(three or fourc 
 on a Sabbath) and receive Sacraments duly and often ; but where 
 be their fruits ? W here is their repentance, or their good wor kes ? / ' 
 
 How many leave their places where the Gofpel is to be fupported, 
 and the poorc releeved,and lye in private houfes in the Citie,pran* 
 kin'^upthemfelvesinfafhions, raking up portions for their chil- 
 dren, taking their eafe and jollity, negleding calling and chanty, 
 and living upon their Revenues, without either good doing,or gi- 
 ving example ; making it their life to hearken aker newes, or to 
 improve their wits ancl braines in all abilities, and under colour ot 
 much hearing and Religion in publick.open the mouthes of Papifts 
 aeainftProteftants,as Solifidians, and fruitleflc m good workes. 
 So others have God much in their month, but breake their promi- 
 fes as faft as they make them ; they will bite and pinch in their 
 dealings, are hard and fore in their buyings and bargames : Others 
 iiottobctrufted,buttime.fervers, and affeamg the company ot 
 the fenfnall and carnall, more than the godly ; very intemperate in 
 their pleafures, loving them more than God, and their wills better 
 than heaven : paffionate and foone ftirred to rage, but hardly ap- 
 peafed; if difpleafed, fierce: living in the married cftatc very ot- 
 fenfively, bringing up their children diffolutely, and the like. Oh I iam.i.j.iw 
 confider in the fcare of God, what difhonour you doe to the Sacra- 
 ment, and what bad preparation you make for combrt there ? If 
 any of you be fuch for want of foundneffe, looke to your felves, 
 and fet Saint 7^»?^J his Trumpet to your eares; Oh vaine man, 
 knov^eft thou not that faith without workes, and repentance, is 
 dead, dricand fapleffc ? Seeft thou not how thou paffeft thy time 
 away in an empty, proud, and idle Religion, asunfavory to God 
 and men,as pleafing to thy felfePBut if there be foundneffe in thee, 
 feeme not worfe than thou art ; honour thy faith with fruits, and 
 layupfuchatrcafureforthy felfe againft thy receiving, as may 
 meete thee there with joy, and give thee more fweetc peace than 
 all thy eafe, fafliions, and feeking thy wiU can give thee. Remove 
 that rButt) which enemies to profeflion fhoot at, zealous, but co- 
 vetous, religious, but proud, hateful!, &c. And give Rehgiori the 
 entire honour of thy heart,as well as thy {hewes,and then ftiall one 
 Sacrament be more truly fweete to thee than many, and Religion 
 fliall truly honour thee, as well as thou haft honoured it. ^ _ j 
 Thirdly, it Oiouldinftrua us what neceflity of mourning there ffe f, 
 
 is for the wofiiU impenitencie and prophanenelTe of many, and hy- inftrKft .on, 
 ^ 1 r ^-_ _^ ^ ^ - - pocriiir 
 
2 P 2 of Sacrament all repentance^ Pa rt. r^ 
 
 pocrifie of others, who make the Sacraments their ordinary dkt 
 And yet who (iiall gajncfay them? How had we neede to pray for 
 the ancient difciphne of the Church, for the purging offuch? And 
 the whiles to turne our fcaft into a faft of forrow, for the boIdneHb 
 of fuchfpots; and the offence caufed by fuch, to them thatdefire 
 the piirenefle of the Ordinances ? When Xerxes beheld hundred 
 thoulands of fouldiers on an lieape,hc wept to thinke in how fliort 
 a time lo many men fliould be fwcpt from the earth ; how (hould 
 then a Chriftian heart ( which hath prevented that daneer to it 
 felfej lay to his fouie the fad fpecflacle of fo many thoufands, a^ 
 either for lacke of meanes or elfe under the contempt of meanes 
 daily ruOi themfelves into hell, and cate and drinke their owne 
 judgement for w ant of repentance ? , • Vc - '. 
 
 ^M^ . Fourthly, let it be exhortation to fuch as would receive wdrthi-i 
 
 Exhorcatjon. ly, to bring repentance with them to the Supper. Let even the at^- 
 proachof the Sacrament fmite your tender hearts to thinke how 
 poorely yee have profited in repentance, fince your laft receiving. 
 Yea,what a ciirfory ceremony their vile hearts would make of the 
 Sacrament, if the Lord did not ring this Alarum-bell in their eares 
 iSam.tz.r^, Even as they, i .y^^^. 12. 19. mourned finthetimeof thunder and 
 lightning) for all their lewdnefTe, but efpecially their asking of a 
 King : So at the feafon of the Supper fliould each Chriftian revive^ 
 his repentance, and mourneas for all, fo efpecially the (inne of bad 
 G«n,4 1 9' receivmg. As fharoah's Butler could fay, Th^ day mjfmm comes to 
 my remembrancer^ fo fliould every good man fay fadly upon the day 
 of the Sacrament : Oh Lord, how poorely prepared went I to it >• 
 When God revived me a littlejoone for-at I it : Even as the foolc 
 that hath feene hi^ face in a glafie / Alas, the old favour hath returi^ 
 ned mftantly, I fee Gods Sacrament feafons me not with feare an^ 
 long time together ; an hundred toyes have worne off the ed^^e of 
 It from mee ; and I am over head and earcs,-if not in lufts, yet \x\ 
 calhng,buf]Hefre, liberties, vanities, retaining no tlxyuo'ht of m^ 
 Covenant there made? Oh I revive your repentance^'yet more^ 
 lively and cordially than before:. There is a way of gcttiri^and" 
 gainmgmorcby the Sacrament than yee are aware. Ifyee woufd' 
 |eny your felves,mourne for your f^ightnefle, and bring faith to 
 j^ale^upbetter care and covenant with God, ;fhere \^ no time rnft, 
 but the Sacrament fliould arme you ftroiigKer than ever'-a^ainft^ 
 5atan and your luftsr frame and mould you more to obedience 
 witft delight in tlie inner man, prevent, falls, reftorc you being 
 
 fallen;, 
 
C 1! A P . ^. ^^^ ^^^^ ^^'"^^^ thereof, a n 
 
 fallen and caufe you to ^row in grace more than ever. W hich if 
 youhadonce taftcd,vvho{hould drive yee from the Sacrament? 
 Or aiould yee come to Charch. mcanmg to receive, and yet depart 
 ivithout it ? or (which is worlej give advantage to the D^vdl and 
 the world to fet HPon you the more fiercely , by occafionoFthis d^h- 
 ling your felves. No furely, but be confirmed m commmg, the otc- 
 
 ncr, the welcomer. , . ^ « • r r^iit* r/7i* 
 
 F fthly, and efpecially make we this Doarine, a r«le of triallto ^^5-^ . 
 us abourour Sacramentall repentance.! havelaid down.^grounds Exaa.mano«. 
 in this Chapter, which might lerve for this ufe, to a caref ull heart. 
 Likewife in the triall of our eftate, Chap.z. at the end, 1 have laid 
 fomewhat which forteth well with this point. Yet kaft I fnould 
 leave the Reader unfatisfied, let me here helpe fomewhat toward 
 fetting this triall on worke, I will cu^l out fome few, leaving the 
 Reader to apply the Reft t n t ^ t.uii , 
 
 And firft,try thy felfeby thismarke. Thou knoweft the Sacra- Triaii i, 
 ment is a reall fetting before thine eycs,the body & blond of Chrift 
 • flaine and crucified.Now it was prophecicd by ^^^:/^^9',that repen^ Zacfc.i z.io, 
 
 tant foules (hould fee him whom they have pierced and moarne. 
 How is it then with thee ? Doft thou mourne to fee the Lord lefus 
 pierced at the Sacrament ? Doft thou as well take thought for him 
 as for thy felfe ? Is thy heart broken, to thinke how thy pride,hol-^ 
 lownefle, and felfe-love have fhcd his precious bloud,.andbeene 
 the fpeare to pierce him ? I meane not that thou fhouldft wt«p thy 
 felfe for the cruelty of the Priefts and Scribes,(as Papifts doe,them- 
 felves being as bad) but that the coft of thy redemption doth abafe 
 thee, and thy fmne humble thee even to hells brinke m rhy ownc 
 fenfe. And doth it deepelyaffeA thee, that thy finne<an fed th^ 
 Lord to lay fuch loadenpon his Sonne > Doth it make thy fin truly 
 irkefome to thee ? And dareft thou not the fccond time crucifie _ 
 Chrifttothyfelfe? but rather carrieft all thy beloved darhn^s to^^oa*-^*-*. 
 bis Croffejthat they may there lofe their.life and heart^bloud,facri;-| ^ j^.^ .liadl i 
 ficing them in an holy rccom pence unto him. It is a ,goodfigne. 
 " Secondlyjart thou willing by any meanes to bd informed of thf Triall 2. 
 finncs, not onely morall, but alfo fpirituall, thofe that doe moft dc-^ ,^ ^., 
 file thy fpirit, and vexe the. Spirit of grace. Ms that Miniftrymoft EpheVr©. 
 UTclcome'^totheci'^^hiehtarriethinithe fpiiit tofearcb the -depth' 
 of thy heart? When thou canft oi^ertak^ tffy fubtU^ hfe^f tV and 
 finde out t^e turning* and tricks of it,'the farrct^letch'ddevic^^ 
 of it to kcepc thee in fUch a courfc. as maintiihe* felfe mid^ 
 
 flcfbly 
 
2P4 OfSdcnmentdllrepentdfice] " Part. 2' 
 
 flefhlyeare;defi:royingfelfe-deniaIl and fincerity, canft thou re' 
 Joyce as one thatfindethfpoyles? Ts it thy fecret prayer, that th^ 
 ^% would ferthe righteous to fmite thee? And counteft thou hirn 
 
 mMi.1. a deere friend that will reproovc thee? Yea,whenthou miehteft 
 carry a fin flily and none the wifer, haft thou one within tW 
 thatwrllgiv^etheenopeacetillitbecaftout? And is fecret finnc 
 as bafe as open unto thee ? A blefled figne. • 
 
 Triallj. ; Thirdly, is the upriglitnefle of others the fervants of God more 
 highly efteemedbythee,thanthineowne,ye3thantheopinionof 
 others,though they ;hinke never fo highly ofthee ? Feeleft thou no 
 bottome in other mens praifes, when thy heart tells thee thev 
 
 ^CoM.j. efteeme too well of thee ? And doft thou defire theyShinkc 
 ofthee asthoa art, thatthey might as well pray as prayfl God for 
 
 thee,asbeingprivythatthegreateftpartofthyvertuesarenorthe 
 leaft part of thy corruptions ? Doft thou ftill fee an excellencic in 
 the members ofChrift above thine owne? Andfomefuch bafe 
 
 R-.m.7.24» ituftc in thy {elfe as oft caufes thy beft graces to be in lefle account 
 mournmg that thou canft not reach that meafure in tenderneffc' 
 jealoufic of heart,plaineneflre and truth,which thou fecft in othcrs> 
 It IS a good figne. 
 
 Jriall 4; , Fourthly,canft thou yet acknowledge that good which God hath 
 done for thee with true cnlargednefle of heart, and without fwcl- 
 Img? Canft thou joynehumihty with thankfgiving, without ore- 
 J udice to each other ? And although thou feeleft when evill is pre- 
 icnt, as pride, felfe, yet thou dareft not bite on Gods eloryin thv 
 obedience becaufe there will goe fome fcurfe of ?hine in the 
 ftreame /But thy heart prayeth. Lord let me lliinfe ft:ill and honour^ 
 tftte, but dafli all {bimng upon myfelfej and getting up ihto thv 
 laddie by mme owne ftirropsf It is a figne of a wife and holy feek- 
 mg Gods ends:and that thine heart is cleane. - 
 
 Tmlly. Fifthly, doft thou love righteoufnefle it felfe as righteoufiicire" 
 
 « Their. y.z2. ^ ^"^ ^^^% ^nci fubjea of never fo fmall a nature / And doft thoii 
 hate (inncas finnc, be it never fo little in thine tyt ? Is the one pre-- 
 cious to thee for that pure natures fake which it refembles, and the 
 
 Triall 6 c^' l^athforne, becaufe it is oppofite to it ? tt is a good Cignc, 
 
 Tmll^, ^ Sixthly, when thou fedeft thy heart touch'd fo?thyfiSne,ancf- 
 h^ii5b^d in prayer .-dareft thou not ftay there, but proceedeft ta 
 rengunce it asferioufly ? Orrather,doth not thy tdnguegoebeferd^ 
 
 Mat,t^.,5, thyheart/Sothat whenoccafionisofFered, itfecmcs ficeterand 
 
CHAiP.5: firJ the. trM thereof. apj 
 
 his Maaer when there was nothing to trie him, but when ihcrc 
 was, then to ftick to him was too hard and heavy to him. It it be 
 thus thou knoweft not thine owne fpirit. Take an cnfample^ 
 Thoii profeffeft that thou dareft not he unrighteous; but Jt falls.our, 
 thatihou art convinced of fomeM.deailng fnciw.thouatc. wiW 
 fed to renounce it, that is, to make fuch a fatisfa(^ion as thoii haft 
 damnified, not being thine oWne judge, but, a^ they who arc wife 
 thinke beft? If thou be as free in renouncing,- when either fbame 
 by open confcflion, or lofle, by reftituti^n Ues upon it, it is a good 
 fignc;"e[re thine heart pkyes booty. r^ V ^i t ^ 
 
 Seventhly, are the fmnes of others, the forrowcs of the Chtirchy Triall 7. 
 as fcnfible, bitter^ and laid tpheartby thee, as thjipwne/ AndPfa-ii?»iS^i 
 canfl thou drowne both other joyes and forrowes of thine owne 
 inthefc f And accordingly to thy aftedrons,,foare thy prayers^ 
 erideavqursjprocurements for the peaceof the Churchman dagainft 
 Her miferies, and thole that caufeit i' And canft thou forget thy 
 felfe and thy bafinefTe for this purpofe f It is well. , 
 
 Eightly,.doftthou rejoyce.alway to becroflingthy felfe in thofe Triall S< 
 fuccours and fupports of thy finne,, which thy eorFUption fpggefts 
 to thee^if grace didnotgainefayl.As fpr example, findeft thout 
 thy felfe eager of bafe gaine I' And-when it- tickles- thy fpirit, canft 
 thou in the chiefeof that fweetiiefle, cut off thy ha;n$l:„and foote^. 
 and intercept this fiiell of thy luft, even by revenging thy felfe up- i Cor.7.>i- 
 on thy felfe,and giving that tQ the poore., jor.a good ufe whichhatH 
 I3eene the inftrument of fiiifilling :thy-laft I: Itris-a good figne.; ^ 
 ' Ninthly, if God call theetoiufterfor-a trnth of hii;,about which TriaU^i- 
 thou ■■ fecleft a ftrife j on the one :fide it is fuggeaed to thee, that 
 there be greater truths to fufler for, in which thou couldeft finde 
 more comfort than in that truth thou art called to fuffer for ion the 
 other fide, thou canft not deny the lefler trutlxtpbej a truth; in'fuch 
 a cafe, to be willing tofufi-er for any truth, commending thy felfe 
 toGody.and craving that thou maift not beaffraid to fuffer. for 
 greater if called to it : yea ^ to count the price of any truth to ex> 
 ceede thy beft contentments ; it is a good figne. . r le >! .' ;>n T ♦vi ^ ;i 
 
 Tenthly, if not onelythy knowledge doe fway.tbeeto ^"tiej; j^.^ji ^^ 
 but thy confeience alfo. And if there be wrought in thee, not onlj? ^ 
 
 fome generall awe of God, but alfo a quickning power, a<5iing,and 
 putting thee forth to the lively delight ir^good,and hatred of cvill, 
 (whereas anhypocrite hath only a dead-hearted knowledge with-' 
 out ppw'erXitis agood jlgne. Likewise? when the experiencei 
 
2p5 Of Sacramentall repentance, ParCj. 
 
 thou haft ofilniie and of grace is not dead, but a ftirrin» experi- 
 ence, quickning thee to goodneffe, and mortifying of corruption, 
 itisafweetfigne. I might be larger; but I lea^e the Reader to 
 coiled others from former grounds. By the paw jad»e of the 
 Lion. Thus much for the triail of revived repentance at the Sacra- 
 ment. 
 
 Vfi 6, LafUy, This Doftrine affords us ufe of Gonfolation , which be- 
 
 Confolaion. longs to all the poore fervants of God,that cannot(as they would) 
 comfort themfelves in their triail of repentance. Oh/ fay they, our 
 life is a continuall revolting from God, but rare repenting : \f({&y 
 they) repentance be fuch as thing as ftands in the renewing of the 
 foulcjthc ordinary practice of the life,and recovery out of our falfe, 
 we cannot fay much for our repentance. Well, but I demand of 
 thee, Are thefe wrought in thee, forthekinde? Is there a found 
 heart in all, though much weakeneflfe ? Then thy wcakeneffe (hall 
 not iiinder thee and the Lord at the Sacrament.But why then( will 
 you fay) doe you prefTe repentance fo ftri(flly ? I anfwer. Not to 
 urge repentance in perfection here, for that is for heaven ; but to 
 provoke all bcleevers tothegreateft meafure that they can here 
 attaine unto. And let fuch be comforted, that the Sacrament be- 
 longs to them for their further increafe. It ij> as if a poore Lazer 
 fhould have faid. He was not worthy to ftep into thrpoole, when 
 the Angel had roared the water. Oh/ butifthepooleferved to 
 heale fuch an one, it had beene a wrong to have deprived himfelfe 
 ofthepoole, by that argument which rather ferved to encourage 
 him. God fees not the unavoidable defeds of his owne, nor im- 
 putes them : he lookes at that which is good and his owne in them, 
 and pafles by the bad which is theirs. In this cafe thy faith muft 
 
 Rom. X 0.4. fyj^jj ^g righteoufneffe of the Law, when thine owne is too 
 weake : That muft be thy chiefe Robe to cover thee, though thine 
 under-garment be wornc and thinne. Oh Abut they cannot mournc 
 f they fay)their hearts are dead and fenfelefle j no fooner doe they 
 rcfolvcuponaforfakingoffinne, but it falutes them againe pre- 
 fently. They keepe no Covenant almoft which they renew at the 
 Sacrament .Well, I praifc you not for this : yet I hope you mourne, 
 that you are fo mourneleffc, and you are not dead fo farre forth as 
 
 Hcb. 1 a. 1 1. you feele it. Strengthen the feeble hands, and makeftraight that 
 which is crooked : Revive the edge, and forbifh the blade of your 
 repentance. Buttorefufe the meanesofyour growth and increafe, 
 becaufcyouarcwcakc, were to conclude; That becaufe you arc 
 
 but 
 
C If A f . 7* ^^^ ^^^ ^^^^^^ thmof, ^97 
 
 butpoorctbercForeyoumoftftarveyourfelvcs. Nay rather, you 
 have tbc more neede of Urength ; Goe to the Sacrament that your 
 complaints may be fewer ;abftaine notbecaufc you feele canle of 
 complaining .For fo you may adde oyle to the flame,and the devill 
 wiU rcjoyce, but to be fure your felves (ball be the greateft loiers= 
 And touching tl^e^triallof Repentance fo much. 
 
 Ch.ap. VII. 
 Of SacrAmentaU love. And the triall thereof. 
 
 Come now to the fourth grace required of all true par- The fourth 
 takers of the Lords Table, which is Love. A moft mainc S"cc is Lore 
 ,«=g^^,,^' grace for the Sacrament,and of fpcciall familiarity with 
 f^^^^ll 'it. And for the better conceiving hereof, I purpofc Entry. 
 (God willing; to handle thefe three things. Firft. I will (hew Three things, 
 what this Love is; fecondly, I will prove the trath of the point by 
 Scripture and Rcafons; thirdly,'^! will make uic of the Doftrine,- 
 and therein 1 will propound the trialls of this grace. Premifing ftill 
 this caution, that as needefijll a grace as this is, yet I make it not of 
 that eflentiall nature for the very aft of receiving as Faith, though 
 otherwifemoftneceflTary for tbc Supper, becaule it is that grace 
 which improves and beautifies the whole Communion of Saints, 
 and much more the Communion (for fo werall it J of the Supper. 
 
 For the i . of thefe three ; Sacramentall love (differing no other- * What it ii. 
 wife from the grace of love, than as reviving of it differs from the 
 thing it felfe) is a grace of the Spirit in the f oule of man, and the 
 daughter of faith, renewed by occafion of the Sacrament in all true 
 rcceiversjwhereby they arc fo united unto all that are their fellow- 
 membcrsj that they enterge themfclves to all occafions of their 
 good, for the ends of Communion. In this defcription are fix di- 
 ftinft things: i.The Author of it : 2. The begetting caufe : g. The ^jj^ Jj^'JJ^S* ^^"^ 
 circumftance of reviving; 4. The forme or being of it: 5. The' ^ ^"'P* 
 ad of it ; 6. The end it propounds. For the firft, I call it a fanftify- 
 ing grace of the Holy Ghoft in the foule.Vfually we plant Love in » ^ S"" °^" 
 the Affeftions and concupifcible part : But here 1 plant it in the^"^^f"''* 
 Will of the foulc^ afcribing to it an higher featc, than an appetite 
 or paffion, as being grounded in the choycc and purpofe of the 
 foule, and planted by a farreftronger agent than affedions are,and 
 
2pS OfSacrxmenUllLovf, Part. 2 • 
 
 to an higher end ; But of this I fay the leffe, That the fpitit is the 
 Gal.f .at. workmin of ic,appears by dvccSi Scripcare.P«^«/gives it the birch- 
 right of all fruits of the Spirit, The f mites of the Spirit are love, 
 Rom.f.5. >^>"^'^^, 5^- -And the like he faith iii fandry places. For the Spi- 
 rit (bedding the love of ^od into the barren and hateful! hekrt of 
 man, caufeth it to conceive like love to them who are becrotteu as 
 that was in him that begat. Hence that of our Saviour : Thou evill 
 U^th.iS.^i. fervant, Did not I forgive thee all the debt, even of nt.ray Talents? 
 How then onghtefl thou, to fortjiye him the debt of p^nce ? Till f then ) 
 thefoule befeafoned with "the love of God in pardon and holi- 
 nefle, both to fave and fandifie : it cannot poflibly love his brother 
 lob 8.1 1. fpiritually.^ Can a rulL grow without mire? Or can love be in 
 
 us, till a principle of the Spirit info fe it. It is commended by the , 
 loh. I J .3 4. Lord lefus himfelfe, A hew Commmdement give I unto you, that ye '. 
 Rotn.13.5: love each other. All the Law is fulfilled in it : It is infinitely mat^-" 
 ^ ^°' nified in all the Scriptures, in 1 Cor. 15. It is defcribed by abun- 
 dance of both negative and pofitive properties, all which fhe w the 
 originall to be divine. But efpecially in the firft Epiftle of Saint 
 1 loh. 5. 1 1. &y^^?^, where it is made firft the charge of God-. Secondly, theoft- 
 3.io^& 4.7, fpring and birth of God. Thirdly, a marke of the Eleft and faved. 
 s.and j.z.&c. fourthly, that which efpecially is occupied about brethren, fuch as 
 are borne of God, members of the militant Church : All thefe ar- 
 gue of what kinde and fecde it is 5 not of fleOi, nor of the will of 
 man, but of God. 
 !" Vfe, To difcerne this Coyne of heavej* from all connterfeite ftampes' 
 in this kinde. There i^ a deepe vicious love contra(5Ved by the fel- 
 Gcn49.^ lowftiip infinnej Stmeomwdi Levi, brethren in evill: yea, this 
 \^ almolt as ftrong and deepe as helL Theeves have their league, 
 and drunkards their love, union and fellowftiip, vea fworne bro- 
 therhood. The fpirit of errcur and berefie is ftrong to linke the 
 heart in love : yea lefuites are fo knit to their Catholicke league, 
 iCor.i 3,1. that death cannot dilfolve it. And yet P^«/implyes,that this may 
 wanttruelove. Menhaveagarifhhamonroflove and pangs of 
 affe(5lion, fo that in a moode, they pretend the greareft love, but 
 on the fudden, they either ft abb each others, or elfe hate each 0- 
 ther more than ever they loved. As the bands arc which tie men, 
 fo is their love. Carnalllufts . gaine, fwcetnefle of manners, po- 
 litick refpedls to makcufe of each other,narurall regards, likencffe 
 of manners, or profeflions, or difpofition of foothableneflfe and 
 courtefie derived from Parent to Childe, or a civill love, ftanding 
 ""' in 
 
C H A p". 7? ^^yd the tr'idl thereof. 2 99 
 
 in an cntercourfe of mnmall officesXlove me,and I will love thee) 
 or fuch like jail of them are a fort of love which Rehgion doth 
 Tiotdifanull'but feafonand fubordinate inthcek(5l, to this fruit 
 ot the Spirit, even as the powers of the naturall and fenfible foule 
 are fiibied to reafon. A Chriftian hath other love, yet from a bet- 
 ter principle of fpirituall love. 
 
 The fccond thing is the begetting caufeof it, and that is Faith ^ xhe paj-ent; 
 cfteauail and unfained. Hence P^^/, 1 Tim. 1.5. (zixhLove pro. 
 c'ecdeth from a fare hearty and faith pinfaigned : and as a workeman 
 both makes a toole of his trade, and workes by it alfo ; fo faith 
 begets this love,and worketh by it. Now faith in this worke doth 
 two things : I .It breeds it;* . Furgeth it : Firft it breeds it,and-that 1 Faithbrecds 
 two wayes 1 1 , By an infufing quahty : 2 . By a perfwadin^. The it. 
 infiifion of it is this : Faith having poffefled the foule ^with the 
 love of God in reconciliation, difiiifeth this love into the faculty 
 of the Willjplanting it there, and caufing the fwcet therof to dwell Rona.j. <;, 
 in it. ChriCrcomes not^jnto the heart without the Spirit of Chrift. ' 
 Now the Lord I^fus' his manhood was filled with this grace of 
 love ; the Spirit of the Godhead {bedding it without meafur^^ 
 into him 5 That from his fulmjfe rvee might receive grace for grace. loh.i.i/, 
 Looke then what a loving heart, tender, mercifHll,forbearing,for- 
 giving^doing^good to- body,, to^ foule : looke what araiablenefTej SeeAd.z.zz. 
 gentlenefie, uljQJ^lilneffe was in his heart, that is fhedde into the &Mat.ii',ipV 
 beleever. Now what that was, his whole life fhewed : hee lo- &Luk.7.i3. 
 ved and prayed forhisrankelt enemies, died for thofe that cruci- ^ ^5-24-&c 
 fied the Lord of Ufe, converting three thoufand of them , at once : ^^•^•3^-. 
 hee loved CMarj and iier Sifter LM/irtha, and i^az.arm znd lohfz loh.i 1,5, &. 
 "bis Difciple moll deerely, , Sqc Atls 2.22. How hee.went about,. 3^« 
 doing good even to all, healing difeafes, preaching, converting. 
 This Spirit then of the head is derived to us, to be a privy marke 
 unto us,, whether we are his qr no : for hee that loveth not; is not 
 ofGodjforGodi^love, andhee who loveth, dwelleth in God. 
 Secondly, by perfwafion. For this fee iGor,^, 14. The love o^»Iofi4-8. 
 Chrifi: confiraines m for vreethn^ judge, &c. Marke there is a fe- 2 i r ? i4i. 
 cret perfwafive in this love, to caufe us to love one another ; and 
 that by judgement and good reafon . This i?, that which T^aul pi ef- 
 festothe Ephcjtans, fValke in/pveas Chrift alfo hath loved m, andE^kd.^.^* 
 hath given him fe If e for m, oa an ojfringof a fweet favour. Soagaine, 
 Put on as. the £leEl of Cjcd, tbe bovr-els of mercies, ki^dn-effe, for- p^j j .., 
 ^earingj (^c. Why. £v^}^ oi Chri^ forgave jou, fo alfo doeyee. 
 
 This. 
 
3®o OfSacramentdl Love, Part. 2, 
 
 This is a ftrong difpute from relation of head to m'en^bers, reach- 
 ing to all holiiiefle, but efpecially to this branch. For what a di(' 
 proportion were it for us, to j jync the body of a Lyon, fierce and 
 criiell to the head of a Lambe, loving and mccke ? Whatvillany 
 were it for a man,dealt mercifully withall by his Mafter,to take his 
 Ephef.t.ij. fellow by the throace ? ff Chrift hath dcftroyed enmity, broakc 
 downe the wall of reparation, and made peace for me when I was 
 paft hope, how fhould Hove and live with my brother > Chrift 
 ought me nothing,but I owe him my felf. Should I after fuch love, 
 Philem. 19. ^^^'' ^?^^ ^"y enmity? Or If i fliould.Qiould not fuch love as this 
 quafh it for ever ? I f I (hould live in heart-burning, jealoufie, bit- 
 ternefle, and hatred, fliould T not looke that the fweet morfell of 
 I Ioh,4. 10,1 1 mercy (hould come out at my noftrils f Hence it is, that S.Iohn fo 
 prclTeth this point : Herein is love^not that n>e loved him, bm heent i 
 Beloved^ if Godfo loved m, we ought alfo to love one another. 
 Secondly. Secondly, Faith doth purge love from manifold corruption; 
 
 Faith purges ^y name from thefe eye-fores : Firll, from all partiality. Wee 
 ^jVp^Qjyj jl reftraineand limit our love to fuch perfons as we ourfelvesaffe(fl 
 ^•jt ^ ^ 'for fome parts and endowments ; others are not fo precious in our 
 eyes ; wee cannot affeft them, becaufe we fee clofenefle, harfh- 
 nefle, tcchineffe, pride and felfc, to abound in them. But lovt is 
 unpartiall, as well reaching to the undeferving, provoking, as to 
 the amiable ( in point of foundnefle, I meane, though extent ma/ 
 differ) and overcomming evill with good : for the roote of ii!»is 
 an higher thing than felfe-love, anddrownes all diftaftcs in him, 
 1 From in- ^^^^ forgate all our injuries and died for us. Secondly, from all 
 tonftancic. inconftancie. Every foole lives in. his moode, while the pang la- 
 ftcth. But as the torrent is foone up and foone downe, fo it is with 
 many lovers, they are either as high as the skies, or as low as hell, 
 either men arc the beft with them,or worft living-Whencc is this? 
 ^^•^•^- • from their fickle heart, which wants abottome. Lovecaufes the 
 ^ ° ^* foule to be firmc, conftant, cquall ;and if occafions be offered of any 
 breach, yet foders it up betimes, that they grow not dcepe and in- 
 curable. So thirdly, from all (b in/udifcioufneffc, and error. Love 
 is wife, imparting it felfe, as it (kts the ob/ed requires ; it is not 
 aliketo all. There is a falfe and counterfeltc love in fome mcn,who 
 out of either a weakcnefTe, or formality of courtefie, will impart 
 themfclves to fuch astheymeetc with very gently : and a man 
 would thinkc this came firom a deepc habit of love : But i£ytt ob- 
 fervc them, it commeth from a flightneffc and cmptinefTe, for they 
 
 will 
 
Cha?.'7- Withe trjaltthemf, pt 
 
 will impart themrd ves to all alike : The bed Divine in a cotintrcy; 
 and the verieft Ruffian {ball (hare equally in their aflfeftions, no 
 difference. They will be libcrall to good caufcs>but fo they will to 
 bad and bafe ends alfo. What a fulfome love is this ? what amia- 
 blcne{re,difcernethefe in the objefl of their love, who can love the 
 hatefull ahd to be abhorred as W€ll as the beft? Fourthly, from all 4Fromw«^; 
 weakcncffe and fufpicioufncfTe. There is infome tempers a mar- nellc. 
 vellous j'ealoufneflfe, which makes them fo conceited, that the leaft 
 toy, or wry countenance, puts them into a new frame , when as 
 yet the occafion conceived is meere nothing in all the world. Me- 
 lancholy may afford fome fcede to this ill humour, but pride is the 
 f omenter of it,and felfe-lovc the nurfe.It is enough that thefe men 
 thinke thcmfclvesflighted or wronged; it skils not whether they 
 be or no : conceit affords realneife fufficicnt. But this love is too 
 rough hewne to couch clofe in the building of communion, candor 
 and ingenuoufneffe of fpirit, loath to thinke ill of that which is fo, 
 (more than needs mufty but abhorring it, when no caufe is, and ra- 
 ther (living to interpret all at the beft, is a more meete ftone to lye 
 in this frame. "Fifthly, all ftreightneffe, and fas I may call it) hide- % Frotn 
 boundnefle of fpirit : many Chriftians areof fo dry a temper, fo ftreighwegcc 
 narrow-brcfted, that their love lyes onely in a courfe of flight tri- 
 fles •• they thinke it a fiiperfluity, to love in any other meafiire,than 
 that they may fcele no vertue to goe out from them to others. 
 They cannot beteame any, the enlargement of their bowels: they 
 thinke it waflie, to breake a boxe of oyntment upon the feetc of 
 the Saints: But if any (h reds willfervc, fuch flireds as they can 
 part with, and feele no loffe, yee (hall have from them. This cau- '°"^ * ^>? 
 leth them to be uncomely members in the Communion of Saints, 
 and their love to be odious and unfavory : for lov6 is as her ob- 
 ject requires, where an ounce is needed, a dramme {hall not ferve 
 the turne : (within her power) a pound isls ready asa iliilling, 
 or a {hilling as a penny. G yec Cormhians (2i\th Paul) I am iCdr.ij.'*: 
 enlarged unto you; becaiufe I love yod, I can beteame you any ^- From Tdfe^J 
 things even my o wne foule : fo, love is bountifull,and not {hrunke 
 up as a bottle in the fmoake. Sixthly, All felfc and felfe-love, 
 the very bane of communion. When men will alwayes fet Ibme 
 fuch addition to the grace of a man; that although hee fcemc 
 to love for grace ; yet except there bee fome other by and 
 fquint ayme, of fweetneffe and courtefie; of pleafure, gaine^ 
 reputation, or that which fome way fatisfies it it ftlft ; alas, their ) 
 
%oi ofS/tcrmm/iilLoz'c^ Part. 2 Z 
 
 love is cold, and falles off. Such {bail be markes in their eye, as 
 will praife their gifts,or lend them as theis needes arc,or doe them 
 good offices fo as they may ferve their tnrnes. But for others,they 
 -pfal i6. s . '^'"^ "^^ ^^^y forward to feeke them. Whereas true love is felfe- 
 denying and cleanc-handed: Sets heart where God fets his; and 
 although (as the cafe may ftand) offices of loueare due and owed, 
 yet for thofe refpedsj a good man abhorrcs to love; and loves for 
 that excellency of grace which he beholds. Thatfparkle of divine 
 nature which fliee can difcer rye to fhine out ofafoulc, in any 
 kinde, as Humility, uprightnefle,faith,mercy, innocency, or the 
 like, are the Loadetlone which knits them and drawes them togc- 
 7.From piide ther. Seventhly, pride and vaineglory. For many there are, who 
 thinke themfelves fo compleatc as if the body held not them, but - 
 E3pa.11.18. they it. They are toproud to have entercourfe with others, of all 
 rankes : They muft be very choyfe and peculiar Divines of great 
 fame and worth, whom their love muft honour : But if of a mea- 
 ner fort, they have no edge to them . Their love is as proud as his, 
 in Saint Ltptes^ wlio faid to the gold ring and pcarles, fit thou here,, 
 as defervqng my love; but to the meaner man, fit thou at my foote- . 
 tAt&i i*i>3- ftpole I Oh / faith the Apoftle, is not this to have the love of our 
 Lord lefus in the acceptance of perfons? Others out of Angularity 
 1 Tim. 1 . 4. affect new opinions by themfelves, weary of the old grounds of 
 truth, as too meanc for their curious and fine wits, and thus bring 
 ill Schifme and faction in ftead of peace and confent in the Church. 
 Kom II. J 6. Others arefickcofa prefident and ftiffe Xelfc-wiUednefle, fo that 
 * ' * -whatfoever they have once vented and broached, be it never fo 
 JohuJQ 2a. unfound,yetthey will ftand out in it, and what they have writ* 
 '"Gal 5. lilt.* ten they have written: whatfoever confufion they caufc there* 
 ^ ' ' by . So alfo.others are fo vaine-glorious, that either they muft fway 
 and rule the roft, in what companyes fo ever they become : if 
 they be not attended onely, their gifts and parts admired, and alF. 
 cry Grace, grace, to their opinions, (though they difdaine the 
 gifts of others better than themfelves ) all is marred : Whereas 
 ■^Cor 12. love is humble , thinkes better of others than it felfc; in giving, 
 Roim.ii.ia. honour, goesbeforc others, and is equally minded to thofe of 
 & 1 6. * lower degree, moderate in her tenets, willing to fubmit to any 
 ^\8.From cen-that {l.ew better reafon. Eightly, CenforioufnefTe, for then if 
 ' Ibrioufoeflfe. they fee any goe in any other way than themfelves, they never 
 enquire into their reafons, much leffe forbeare and fympathife- 
 them in their (fuppofed) weakepede, but condemne them pre,. 
 
G H A V, 7^ dfsdrthe trjaStkyhf. 305 
 
 fently, unheard, and unknpwnc • Whereas love is fnpp^^ting and . 
 
 tender, choofing rather never to eate flefli, than to offend the ^^^^g^;^^- 
 weaker Butfomcif theic conceit bee crofled, (though never fo * ' r* 
 mildely and with reafon given) yet with a prqudicate hcart,forc- 
 ftall their intentions, fufpea: and Ihunne their perfons, and judge 
 them inflantly for refraftary and opinionate; not remembring that 
 io it hath ever beene, and will be in the Church, that infome par- 
 ticulars which fome allow, others will ftraine and fcruplc; and 
 theref^ore fuch fliould bee forborne and t-endred, fo farre a? may 
 (land with the common peace. 
 
 Laftly, and efpecially Diflimulation. Other vices feeme to teare 
 the coate, but this to ftabbe the heart of communion : Therefore 9. Di-'l»inul*5 
 Paul chargeth, that love be without dilfimulation : let there be no ^^JJj ^^ . 
 falfe brother, whs under colour of love, ihould undermine feis ^ ^^j,; ^ i|^ 
 brother. 
 
 Pau/3l{o faith, Alt have not fa^ith : he me^nes there, fidelity to i "Hicr. 5 . &. 
 be tmfled z found to God and his brother. Such as can fay to their 
 brethren, lamas thou art, myhorfesas thyhorfes: lam weake'^^''^S' ^'^^ 
 in my love but fore andtrucj whereas itis with many as it was 
 with loah fword. It is fometime in and fomctime out. They are 
 not true and conftant in their love, yea many, their tongues are 
 ready to jangle, and their feete to carry tales againft thofe whom 
 they will feeme to love and honour ;bc like hypocrites, they fpeake 
 'faire words, and their words are as fmootn as oyle, but their 
 tongues arc as fwords andcoales of luniperj yea themfelves as 
 Ioa6 taking Ji^f^^r and J maf ahy the beard in great love, and with j Safti.io. .i<k' 
 the other handfhed their bowels to the earth : Thcfe arc fome 
 few of thofe many diftempers which faith purgeth love from, 6r 
 rather them who profefifc to love; By the wliich judge of the reft. 
 
 The third ipoint is , that this lo ve is to be revivedat the Sacra- ^ p^^^^ jg,,j^ 
 ment: hence it is called Sacramentall. No winde of an Ordinance vingof love ^ 
 but blow eth good to love: for all are (more or leffc j fan(H:ified to at the Sacra. [ 
 this purpofeXwectely fayd the Pfalmift i Ohy how good and comely a ^ent. ^ 
 
 thing it is for brethren to dwell together I Meaning, that as cohabita- *^^'* ' ^ ^ '^^ J 
 tionisagreat improver of civill love; fo the houfc of God, in 
 which Gods weather-beaten fervants in this world doe me^tc to- ,? 
 
 gether, is a lingular bctnd and provoker of love. When they con- ^'^ 
 
 fider one ©od, Chrift, Spirit, truth, one Baptifme, one Suppei^ 
 one hope, one faith : (all which the Ordinances of word, prayer Bph.4.5,t« 
 and Sacraments dcccxhibite) Oh /how doe they conceive heate 
 
534 efsaeymsnull L ovi^ Part. 2 1 
 
 of love, before theferods? But above all, the Sacrament of the 
 Supper is ©rdeined for love. So faith Pml^ The bread which wee 
 KCor^io.i^^breake, and the wine which wee drinke, are not they our Com- 
 -'-* munion with the body and blood Chrift? And what of this.? 
 
 Marke how hee inferres •• For we being many are one bread, and 
 one body; for we are all partakers of one bread. Many wheate 
 Cornes and grapes doe not more partake of one loafe and cup of 
 wine, than the Receivers doe of one Chrift, So that next our par- 
 taking of him. wee partake ofeachother^nd that under the moft 
 reall Symboles of Communion. The Papifts may in this teach us, 
 who when they have any villany which they would moft combine 
 and lecret themfelves in, come to the Sacrament. In this (I grant) 
 bafcly, that they ftretch it to ftrengthen helliili communion. But 
 well, ifby it they did provoke themfelves more to ferve in love, 
 Pl*at x-ii. < ^ -^^^ faithful! and painefull for each other. Therefore the Pfal- 
 '* miftfpeakin^of the union of the Church, addes. There arc the 
 thrones of difcipline; and aflembliesof Religion ^ as if they were 
 thefinewesofit. And who is hee (that is not utterly debaucht > 
 whofe heart hath not this inftind, that the Supper is for love/; Vfe 
 having prevailed to call it. The (Sommunion. WitnefTe the Con- 
 Icience of the worft, (though rotten) who then count it a 
 mainethingtobeat amity; though it be but while the day hi- 
 fteth.. . 
 The 4.^Hf ^^^ fourth point, is the formie and effencc of Love jthat \s^ Vni- 
 forma. ' on, lerttfalem is as a City compared ; that is, dwelling clofe^ no- 
 Pfal. I ii . 4^ ting, that love takes all joy nts, and compafts them together; not 
 onely them whom other bands of nature, civilnefic, or family4iath 
 linked, but fuch as are othcrwife ftrangers and farre off^ Henc« 
 Ifay X I.e.. the Prophet laith, that under the Gofpeljthc Lambe and the Lyon 
 Ihould feede together \. (that is, put off their contrariety ) and 
 the little childefhall then put his finger -into the hole of the Coc- 
 katrice. So Vanl, Hee hath reduced (or contradled) all into one 
 Iph.^.iy. by his death, making peace, and deftroying enmity; All both in 
 heaven, earth, and under it, being brought to a league, either to 
 love, ornottofeare each other, either fofindes or makes one. 
 As the foule makes the body one, by the band of the Spirits : fo 
 JUL £ ^^^ ^^^^ vci^t the members of this fpirituall body, one. One 
 '^**'*!*^' foule, one minde, one heart, one ftllowfliip was in the primi- 
 tive Church , yea even one wealth, as then occafion required. 
 Note this dicn: The becing of love is Vnion ; bee there never 
 
€ H A ? . 7. Andthe trjaS thereof 50 j 
 
 fuchdifproportiois of particulars, for yearcs, gifts, birth, wealth, 
 place, or manners; yet this grace makes all unequalls, equall and 
 one. There could not elfe be fuch a fenfiblenes between the mem- 
 bers, fuch fympathy, likenefle of minde, of heart, of courfe, if this 
 were not. One Spirit caufes them (though fo farreoffas Fngiand 
 and Americano be one. We know a member cut off,ieeles no more 
 the welfare or painc of the body .But union caufes each toe to bee 
 affliaed with the affiidion of the legge,thigh, backe, or head. All Eph.4.i5. 
 are knit by the mediation of fit joynts, finewes and bands into one, 
 and therefore grieve or joy in each others griefc, or welfare; yea, 
 doe but cut oft'thefe Pipes of union and fenfibleneflfe, and what be- 
 comes of that inftina which fends every member about the other* 
 bufincfle ? the fooce to goe, and the hand to worke for the good of 
 the whole ? 
 
 The fifth point, is the Ad or exercife of Love. This (lands partly ^^^ ^^^^^ 
 in the negation of all oppofite vicious difpofitions, as wrath, cry- j^^ ^^ * 
 ing. bittenieife, fuUenncfle, cnvie, rejoycing in the evill of others, Col.j .8. 
 heart burning,contcntion, quarrels, jealoufics, uncharitablenefle, 
 unmcrcifulnefleandthe like, of which 1 fpake in the ad of faith 
 purging : and partly in negative ads as occafion is offered. For in- I. 
 ftancej hiding of a multitude of finnes when they may be hidden : Negative, 
 pafling by offences both in word and deed, concerning our name,Utn.?.uIt. 
 or ^oSis, fo farre as may be : if neceOTity require, that wee (by 
 law) feeke defence of both, then that ftillthe heart lookeather 
 ownehoneftcleering, rather than at any perfonall revenge : not 
 interpretmgthinsjslcft-handedly, fan heatheniOi quality) but as 
 fairely as polTibly they may be conftrned : So alfo forbearmg the 
 feelineffe.weakeneffe, andlcffer mcafures of other mens graces •. 
 their techincife, errours, and tollies. Waiting to fee the encl of a 
 thing: not fo rejud^ing perfons, intents, events ra{hly : Forgiving 
 fuchlshave offended us, whether intheir heatcor cooleblood,el- EccleCy.ia. 
 pecially if we find them ready to feek it by making amends,abhor- Ephcf. 4- 3 *• 
 rin2 implacablenene, yea and this often, not to feven times but fe- 
 vcnty times feven; even as we our felves would bee heard in the 
 likefrom God: So alfo., moderating of ;uftice in cafe of ftrifc M«^»8^". 
 vantage of I aw: Extreame right may prove extreame wrong, j^^^j^-^g^ ^ ^^ 
 when a poore man then is fallen into our hand wee may not dealc 
 in the hardeft manner; caufe all creditors to come about hiseares 
 and to undoe him : or take for pledges his Bible , his garment, bed, 
 mil-ftonesiread,&c. Adde to thefe others of like nature.Secondly, 
 
 X 3 ^°^^ 
 
fo6 ofSacrdmentaJlLove^ Partf; 
 
 a Pofition. love extends her felfc to all fuch A«fls of communion, as fhc is oc- 
 cafionedunto: and chat firft, both in maintaining of thofe inward 
 CoI,3. 1 i. graces of' the fpirit whi h {h juld put forth the foule unto them , as 
 tenderneifeypainfuineiTe long luffering, amiablene ' e, mildncflc, 
 coiirtefi.e, thankeFuhieffe, kindneffe in mutuall offices , plainnefle, 
 largene{fe,huniblene{re,and whatfoever of Inch quality. 2. Asalfo 
 pradice and exercife ofloving adlioni i . Either to all^ as to hold 
 peace with them fo as is poflible (with goodconfcience;) and ta 
 heipe pitty,and releeve their bodies or fbule>, though they deferve 
 the contrary : for there is an holy overflow of love in the godly, c- 
 EpIicf.6.iot ven extended to fuch as are without,that their hearts may be bro- 
 lob <. 7. ^^"^' o'^^his fort arc thefc; Vfefulncffe in common X\h, (for a righ- 
 teous man and a good man fhculd goe together j rcadincile to- 
 afllft, advife and protecfl the fliiftleffe and wronged againft their 
 lob 31.15. encroachersjas lob was the poore mans fandruary efpecially of Or- 
 phans and widoweswhofe low hedge is foone trod downe: And 
 that by free counfell,ridingj writing in their defence, if neede be. 
 So, neighbourly offices. ^. '■ >r elfe,(and that e(pecially)i:o that hou' 
 (hold of faith, our fellow-brerh'-em and thofe either neere hand or 
 remotejFor the love of the f lithflill bends it felFe to ^.^od hiailelfe: 
 Butas/^^z/j^fpeakes Pfal. \6,i bejaufeit extends not to him, 
 therefore it returnes upon thofe whom he hath made his A ttour- 
 nies to receive it. Firft for particulars we muft know, nothing can 
 ad beyond its owne fpheare, and fo the love of the Saints fhines 
 beautifully within her owne precindj I meane to them whom fhc 
 isneereit unto in place and alfo in compafTe. 
 To th MiniM ^ * '^^ ^^^ perfon of Gods Minifler .his namejcnatcand welfare; 
 iier, to maintaine. countenance, and affift to their uttermoft; efpecially 
 
 in ftreights, (icknefle, and other neceflfities, and toexpreiTe our 
 SceHeb.xj.i.felvcs towardshim,as under the g:catefl:profpericy. 
 
 2, 2. To the perfonsoffnchfaithfull ones as offer themfelves unto 
 
 2.Pe»pJe. H^, by occafion of travel! or bufinefie, that we be harberours unto 
 Heb.15 z. them, and make much of fuch efteeming their fellow llupfarrc 
 Rom 12.15. above our welcome. But it is now growne to this,that (as that Lc- 
 lu gesi5> M ^jj.g 2J. Ciihea) fo a good man if he lye not at an Alehoufe, may lye 
 in the ftreetes Anillfigne. 
 . 5 . To thofe ChrifHans among our fel ves who are decayed,not by 
 ft- n cere'" theirfinne,but thehandof God, as fire, (icknefle, orrhelikelofles 
 d wllers. r^fft knowne to fuch as are neerefl:.- ) and therefore more con- 
 cerning fuch than ftrangers^who may eafily be deluded. And this to 
 
 be 
 
be done in feaCon before the breach be too farregonci at which 
 Hme a (\\{\[in(r may doc as much good as ten after. « . t« »!.<. i«» 
 
 "^4 Tothebod Jingenerall of'all poo, e Saints vvhom -- °;"ft J J:^^^^^^^ 
 alwaycs have among us in fteede of Chnit himlclfe, to difcover ^^j^^^^ 3^ 
 what" fpirit of love is in us, towards whom we n^ud (hew love, 
 frankely and freely, beteaming and cheert fully in all fi^mpliaty j^^^^ ^^^^ 
 with bowels, that is, abundance of companion to fix and fcven,dii. 
 perfmgnotgrudgingly,upbraidingly,ormggerdly Tot.eletruep^^^ ,, ,j, 
 poore not onely rates for colleaion are <i^^e,(as to aU)by the Law, 
 but feverall and privie mercy .Now here,as the bodily diltrede lyes 
 in Ipeciall (o doth mercy draw lines from the center of Gods r om- 
 mandement,(r.^.....^Wr.^^ri^«^.^r|.n..^ C4thyM<^^f 
 upon their waters, &c, to each necclTityrone love extending it feUe -^ff/^^^^v 
 to many opcrations,according to judgement. 1 f ftie beholds the tat- 
 tered or naked fhe eames to cloathe them: if the hungry to feede Math.xj-s U 
 them: if pennileire,to money them; i f fickc,to vKit them, it impri- j 4. 
 foned, to comlort and releeve the.m or howfoever their forroWes 
 are,in their credite, ftate pofterity or the like, to fuccour andiland , ^^ ^^^ . 
 by them So againe (and mofl of all) to tl e foules of the faithfull; Soule*. ' 
 to extend our charity according to their necde>. Not each one ten- 
 din^ himielfe and looking to his owne private welfare ot loule; 
 but'to fee that the commonwealth of foules proiper. \nd here love 
 is full of eyes twards the weake in knowledge, to enlighten them 
 asv^W^^did Apollos'. Toward the offenfive to refill and reprove ^ 
 
 them {harply,as i^t«/did P.f.r.-to wards the fallen either by weak- ^^^- J\ ^[ 
 nefle, to reQore them and joynt them, Gal, 6. i .or by revolt, to ga- ^.^^ , ^ ^ , 
 fler and recover them:to comfort the fad,to warne the unruly ,and i^d^^^. 
 to exhort and qui.ken the weake and ftaggevmg Generally by iThd.t. 14. 
 sood example to walke fo unblamably toward all, that the bad 1 Pa.z. lu 
 Siay be daunted, and the good heartened, built up and furthered in 
 
 their m oft holy courfe. i.«. r i. • nr • 
 
 Secondly, as a fountaine narrow at the fpring,difFufeth it Iclfe in i.Gcncrafi. 
 her paffages ; So Love : Ihee alway begins at home j enlaraeth D-ff^fionof 
 herfelfetothemthatareafarreoff: even the whole Church inioyg. 
 the corner in the country,in the kingdome,in which (lie liveth:yea 
 further, even to other lands and the Churche^ thereof. One fpirit ^ T-^er. 3. 
 polfefTeth the whole body for each me vbers good,and each mem- ^ lohaa. . 
 ber for the ^ood of the wholc,& that both for outward and fpintu- 
 all 20od For outward,that all promifes of profperity belong to the 
 Chnrch; So ifitfeeme good to providence, {he may enjoy them. 
 
 X 4 ^""^ 
 
^an 9.7 
 
 308 ofSAcrammallLove^ Part.2. 
 
 ThasZ)^W,PA/.i44. n. praycs for this, That our forinesmay be 
 as plants our daughters a. policed ftones : That our garner, be 
 full,ourfl,eepeplentifull,ouroxenftrong; and no begges in our 
 ...6,7. ftreets But efpecallv love lookes at the inward profpenni? oFthe 
 Church; that It may goe well with it :that the kinedome o?Chrift 
 may be let up throughout it, farre and wide. And therefore firft 
 ihe mournes for the fpiriraall finnes of the whole body, efpecially 
 thofe that threaten her ruinejdallyance with the w^ord, contempt 
 and profanation of Minifter)-, Sabbath .:,and ordinances • declining 
 troin the power of godlinefTejchoofing to ferve God for forme fc- 
 cretly looking towards Popifh trafli, as being wcarv offound do< 
 Sr^; . w^'^^l' rejoycing to confider,tbat the Lord hath yet re- 
 lerved to himfelfe many whole hearts are upright with C^od, hol- 
 ing their hrlt love entire, and their zcale unfpotted witli th. filth 
 ^"1 J^^n°''^^'S£, andtime; ferving their ^er.erations as '7>^. 
 ctt\ i' \' • ^ \ Thirdly,forro wing to fee the diilreffes of the 
 Church abroad, toheareof the faddilafters that are • the darke 
 Efay 53.15. 'P;!l^7, -^'^^ t"'^'i^^ difappointing of our hopes,thc mournine 
 Z.ph.3. i^. ot '^flemblics, theunfi-uitfiilne{reofordinances,theftreiahtnin-of 
 Micah.i.7. the Spirit, the dilTipation of Aieepe into the remote corn^'ers of ^the 
 
 CwL. -^^^^^"^'u' holding the promifes that concerne the 
 Churches vidory as that flie fhall pofTenb the ^ates of her ^n^ 
 
 •>' even m her falling and fliall fee light m cTarkeneft nntill at laft the 
 i,ord p ead her caufe, execute vengeance agaiiifr her enemies head 
 and ta.le,branch and ruih.and bring forth I?er light a. the riorni" 
 J his for the fifth point. ^ 
 
 T'hcJ'l^' J.^^ ^'^^ ^"^ if is ^I^e end why Love doth thus a(^ itfelfe: All 
 f f^ ^^A^'' oflove^although they conveigh in them fon^ good 
 to the body and members : yet looke at a further thir.e, that il the 
 edifying ,t felfe m love; and the finall well being thereof in this 
 vale of niilery Concerning which, and the increafe of grace in the 
 body and menjbers.the Reader may looke into my Catechifme in 
 Tf.urr ^ommumon,& there helpe himfelf And this be faid 
 ofthefefixgroundsby whichthisgracemaybethe better under- 
 ^C w "°u u^ thereto try himfelfe,if he be wife.Which work 
 though I might have (pared^yet knowing that weake ones as well 
 as Itrong may meet with my Booke: I will Rafter I have grounded 
 
 . Gener.H P^r^'il!!.^''''"^ ^u ^PP^^S^JoP'^ ^mong Other ufes to exammation 
 z Gcncrall. For thc point then, this it is, Love thus defcribcd is a neceffary 
 
 srace 
 
C H A p . 7. andthe trMthmof, 3 op 
 
 Grace for the Sacrament. An^ k appeares firft by proofcs thus: The 
 Analogic ofthe Pa(rcover,which the Lord commanded to be eaten e,^/,^^, 
 in one houfe;not only left th? Umbe {hould be broken & divided, Num-^.i z. 
 but rather to typific this Sacramentall love & Rnion between thofe 
 that received it.A<'ain,whence was that.That no bone of it fhould Exod.12.8.5, 
 be broken? Surely^not only to typifie the Lord Chrift, that he that 
 cnjoyethhim,enioyethhimwholc:butto fliewalfo, that thole 
 who will be bone of his bone, and make him their nourishment, 
 muft be whole, unbrokcn,and nnfbattered in their Communion.-as 
 we know his feamelefle coate was another type of this want of 
 rupture and divifion in the Church. In Pfal. 15?. David is ravifhed pf^l. ,^^.,^ 
 with love and amity of the Church in the ufe of the ordinances^ of 
 which this was one.And what faith he? Oh how comely and good a 
 thing it is for brethren to dwell even together? Even to con^.e toge- 
 ther as one man ! And he refembleth it to the fragrant oyle of Aa^ 
 ro»/ confecration, and the fruitfull dew upon Herman ^nd.Z ion, 
 Yea,evcn thofe love-feafts as badly as they were ufedjvet intimate 
 that ancient Churches defire tonourifh 5acramentali love. And 
 Text of P^^/, I Cor. 1 0.1 8. who by this Sacrament, and the ele- 
 ment thereof, prelfeth Chriftian love, (as in Bfh.^, 5 . he urgeth it 
 by the Onefhip of God,Chrift,Baptifme, aiid Paith) doth cleerely 
 prove it. The bread we breake made of many graines; the wine we 
 drinke confifting of many grapes : what is it but our love and fcl- 
 lowlhip in the body? And one fpeciall proofe muft not be forgot- 
 tcr : Beade lohn 1 2,'and 1 3, and I4.where Chrift exhorted his Dif- 
 dples about fundry things immediately before the Supp.r; this is 
 one of the m^ny and ofteft urged, that they would obey his r^evv 
 commandement, and love one another. Have peace in your felves 
 it each with other ; Five or fixe of fuch paflages there. And the 
 Evangelift doth not fo cxprefle that confent and love of the 
 Church in this Sacrament of breaking bread : l-'ut hee inferrcth 
 ftrongly thereby that it was a peculiar grace to be brought thither. 
 
 For why? firft whereby (hall the foule more comfortably fatisfie ^• 
 it felfe about the truth of her faith, then by this love.^for faith wor- Refifon r.. 
 keth by love.The workeman and his tooles goe alway together. 
 
 Secondly, by what fhall we teftifie our foundnefle of judgement, Reafin »,. 
 touching the way of Gods communicating htmfelfe unto each 
 member by and through the body, than by comming to receive in 
 love as well as in faith? And how can they better declare their hu- 
 mility than by this,tbat they acknowledge,the rootc,beareth them 
 Hp,not they it.' But 
 
^10 of SnevAmenUll to^e^ Part.i 
 
 R^afon ?. But t!ic third reafon is chicfcft.- The Sacrament containing the 
 t^cry inftrumentSjbands and cordes,by which the Lord lefus recon- 
 ciled his Gtoch to himfelfc, to make it one, '«'«::. his body and 
 blood, who fliould dare to defile it with enraity? Even Heathens 
 themfclves loathed ceremonies in their woi {hi p,rcpugning to their 
 inftitiition: as to admit of dwarfes to Hercules his facrificc. to fuf. 
 fer fach to c6me to Bacdiu his \ eafts as were too fad; to Femif 
 whoafFeded virginity; to Saturnesy who were nor fad fblemne. 
 What comeUneffe than fhall the Lord looke for at his Sacrament? ■ 
 That ail who come to a Sacrifice groundcdin love, fhould notdare 
 to come in bitternene, and (o defile it ? 
 
 Reafon <!}. Fourthly, if all other ordinances doe fo abfolutely ar£^e \ty that 
 clfe they are marred, how much more this? Looke two texts, one 
 
 I Tirri.z.8. fn i Tim,'!. 8. Lifting Hpfure hands ^ roithout rrrath. And I Pet. a» 
 1,2. where atlfuch as co<vet the Wordy are hidden to cafi ojfall fuver^ 
 fluitj of malice andvprath^ and envies, (^-c. Now if this be fo necef^ 
 fary for all,how much more for this ? 
 
 Reafon 5. Laftly the confcienc e exculing us in this,thac we bring love,doth 
 alfo leave us well appaid in fundry things of farre greater confe- 
 qucnce: As thatwe love him who begat; That wee are borne of 
 
 B lohn ! J"^ ^"^* ^^^^ we are verily Chrifts Difciples/that we are pafled from 
 
 '^'''' ' death to life, with an loo.more. Now he who hath evidence of 
 
 all thefe within himfelfe.how fweetly may he fit at the Sacrament 
 
 not onely with Saints rejoycing in their mutuall welfare, but even 
 
 with Angels? So much for Reafons. 
 
 3. Gener.-ai. j^qw I conclude with the ufes of the Do(5lrire. Firft let it bee 
 
 Tne Vies. fetrour to all that dare abufe the fupper by comming to it without 
 
 ^'^ * t this Sacramentall grace of love. And (to terrific them by degrees) 
 ?^rf»f I . ^i^^y ^^^^ j.^ ^^^ fore-ranke that cl )ake their treachery and villany 
 
 , ^ ^' both in their own hearts, and againft others, under this ordinance. 
 
 Icfuites eftablirh their traytcroufnefle againft Princes, States and 
 
 Common-wealthsjbythismeanes; and digge deepe to hide their 
 
 Gen.34.i9. counfels from God and man. As facobs fonnes ufed the pretence of 
 
 i!/i^'"l ^\^ <^iraimcifion,and Judi^ covered his tr eafon by the Pafleoverj^f^- 
 
 ^'* • ^ • belhtrs with fafting,with impnde t faces,beingyet ful of murther 
 
 and treafon :but in ftecd of {ecrecie,he expofed himfelfe to a defjje- 
 
 rate confcience, that could not repent; that fohe mieht goe to his . 
 
 worke without checke or feeling : and fo his eating the fop was 
 
 coftly .So (hall the Sacrament be to all fucb as under their receiving 
 
 it, doe hide their griping ufury, unmercifulncflej Fgr who (thinkc 
 
 they} 
 
e M AT .^^ a»MetrUll thereof. 5 it 
 
 they) will judge us ruch in the fccond Table,rcelng us to be fo de- 
 vout in the Sacrament ? Doe ye, not fee (fay they) how folke 
 balkc the Sacrament when they are come to it? But alas f we goe 
 through ftitch with it. It is ti ae,fo ye doe, if that were the worft,if 
 yc were as ready to be purged of your rancor atjd malice; Then I 
 would (ay ye had put one a breft-plate indeede of proofe; Butnow 
 yee are armed with a paper defence, which confcience and the 
 wrath of God will (hootc through one day. Clean fe your hearts ye 1^01,4.8. 
 finners, and purge your hands ye hollow minded. Lay away your 
 colours, and pluck offthefe mufflers of uncharitableneflejand fo ye 
 are allowed to compare the Altar of God with wafhen hands and pfai.a^. g, 
 in innocencie of love. Agree with your Adverfary notonelyman 
 but the Lord quickly,foder not nor cquivocate,but deale finccrely. 
 Empty out all filth and turne the bottomc upward,thatye may bee 
 the children of him \vho as an innocent Lambe flicd his blood for 
 enemies,thac you mightnot know any fave his. This feaftof the 
 Lambe will be a collly feaft to you,that want, nay caft of this lappe 
 of the wedding garment from you-. 
 
 Secondly, terrour againeto all whobafcly blanch over their Branch i<. 
 owne confcience, by feeking a kinde of peace and good will be- 
 tweene themfclves and their enemies j uft before the Sacramento 
 Nor for truerecoruciliation as if they defired that, but to keepe in 
 the Sacra^nent from comming out at their nofl:rils:Ohye wretches [ 
 yee defile your felvci) wilfully in the things ye know. Not muck 
 unlike that lew, who being under feare of breaking the Sabbath in 
 taking fhip.and yet willing to goe,hired a Turke to thruft him into- 
 the fhip, mocking his confcience. Who hath taught you thus tO: 
 paint the outfide of your rotten Tombes of hollow love, with fuch 
 varnifli knowing the infide to be as it is ? For no fooner is the Sa- 
 crament over, but ye returne to your vomit, to your former jarres 
 and quarrels, and fo weare your fin as a marke upon your faces for 
 all to fee, and for the Lord in wrath to curfe you, faying. Never 
 grow love from fuch rootes or trees of bittcrnefle any more, fuch 
 as proclaime their finnc as Sodome. 
 
 Thi- dly, terrour to all fuch, who (although their lives fwarme « ?, ^ 
 with rl ,e finnes of relfe-love,rag€,envic,tale-bearing and unpeace* ^ ' 
 
 ablcne{re,yea grinding the face of the ' ?oore,&c.yet they dare wipe 
 oft'all crummes from their mouth;and come to the Sacrament. Nay 
 fame are fo empty of this heart of love, that with him in S. lames^ 
 they dare dally with lo\ e,& fay to the needy,Re warmed,cloathed ^^"^ ** * ^^ 
 
 and 
 
^12 ofS^^crmsHtdlLovt, Part, a 
 
 and feddc , yet thcmfelves give them nothing. Others there are of 
 acurri{liandiV^^^//i/?'dirpofition, that their oyleoflove is not 
 iiifficient fc^ their owne Lampes, 6iit nioft churhfhly deprive e- 
 ven fuch of their due who are of their owne .flcfh, as drunkards, 
 &c. Oh monfters / how dare yce lift up your head before the Ma- 
 (lerof this Feaft ? ar.d crucifie againe him that dyed for fuch tray- 
 tors as your felves ? How dwelleth Sacramentall love in fuch.? 
 
 hidge 1 1. Oh be feared from thus adventuring any further •' Come no more, 
 O ye fcarefulHpots of affemblies, into the holy place, in which 
 <^ hriftsbody "nccblood are offered: left (as dogges) yec c^tch at 
 
 A(ft 8. i 1 them, and bar.e your felves •' Pray (if pollible) that thefc wicked- 
 nefles may be forgiven you. 
 
 4. Branch. Fourthly, all fuch ungodly youths, men or maiden' whofepra-' 
 dice is, (ill Cities and great Townes) to turnethe (hy of the Sa- 
 ci anient iiuo a Sacrifice co Bacchpts, and fpend five or fixe hourcs of 
 the Sal both in junketting, chambring, and wantonnefie, toiling 
 of pots eating of dainty belly- cheere,]^ay ing at ftoole ball,barley- 
 breake, dancing, and llich bafe behaviours. If yee a' kc them why? 
 Ohjfay they,we have received too day,thi8 is a merry day with us.' 
 But if a Th-,'!^ faw you in this your holy-day worke,what manner 
 of G od would they thinke yee ferve .'' And this \s a more woefull 
 blindrefle becaufe rometiineboth Miniflerand chiefeof their Pa- 
 rifln (nottofpcakeof their Governours) encourage them to ir, 
 and have no fenfe of anyfinne* but thinke it avery fineway to 
 make youth love well together 1 Oh yee profane creatures .'' Doe 
 yec dcfpife God^ holy bands, to bring in ycur owne rotten pack- 
 thrcd? and doe ye turne his facred ordinances into fuch fcurfe-** 
 
 Gal. 6. 7. If ignorance and bafe cuftome be the caufe, be informed.- if pro- 
 fancnefle, be alfo terrified; God will not be mocked. To conclude 
 the whole ufe, leeke the remedy of all this : There is hope if ye be 
 not hardned; feeke to know your enmity with the Lord himfelfe, 
 and get his love to be {"bed into your foules,which may conftraine 
 you to love his people, and To come to the Supper and welcome. 
 Defpife not this my counfell. 
 
 Vfo 2. Secondly,let it be rcproofe even to Gcx!s own Servants,and like- 
 
 Rtproofc. wife admonition to fearch their hearts and lives for all this rowrc 
 leaven of falfe love, and venome, which many of them dare fufter 
 to clogge them from Sacrament to Sacrament; though perhaps 
 they keepe the fore fweete, and fo that it feftereth not,yet they are 
 very careleffc in cafting out that bitter roote which daily fpring- 
 
 eth 
 
Chap. 7^ andthetrtaUthenof, 515 
 
 cth np and defiles tliem, through their pronenetfeto fall to it, Ohl 
 true love is a jewell indeedc, notevery Merchants portion, nor 
 eafily preferved when it is gotten 1 Loth (I grant) we are to be no- 
 ted for To unfociable and lovclefle ones, that none can live by ns, 
 unfit for a Church or a Common-wealth; yet the Lord onely 
 knowes what fccret rootes and rindes there abide ftill. Oh / wee 
 fliould not top out the thiefe of the fheafe onely ,but threfh clcane, 
 and fanne our felves throughly of this fcurfe ' Having efcaped a 
 gulfe, we ihould be afraid of a fhallow' Oh how fhould we break 
 our hearts to thinke what pettirhneffe and wafpi(hncffe we waike 
 within our family, among wife, children, andfervants? What 
 pride, vainegl(jry,unkindnefle,unforberance doe we utter therein? 
 What crofl'eneffe and heart-burning among neighbours, if it be but 
 for their fences and cattell ? What buying and ielling of each other 
 for trifles i'Oh Lord,if others of thy people did not more good than 
 I, in releeving poore C hriftians,and upholding good caufes,all muft 
 needs goe to mine? I feele what a weake prop I am ' I live as i^ at 
 my death I Ihould dye andefired .' A clod of the earth, and bundle 
 of felfc-love, borne for my owne lafe ' Wit 1 have enough to bite 
 in all fruits of love^ but none to utter them with bounty and betea* 
 ming ! And fbme of us are fo grofle,as to thinke that good workes 
 are but hoaflings of our goodncs ; as for us we will renounce them,, 
 and be favedby faith/ God kcepe me fromthy falvation 1 Learne 
 poore wretchjT hat faith alorc juftifieth, but is not alone in her 
 fruits'. Others of us,if we be of any ufe at all by our love, yet are 
 puffed up in conceit of our worth and fervice.and how much other 
 hang upon usjand how. little wciupon themy whereas wee (hould 
 ferve them m love,and feele no vertue to have come from us /How 
 ^many of us are far, from ripping up the feames of our foules, from 
 diftafting of fuch as cannotbrooke us /"How foone are we wearyjSc 
 by one ad of love, thinke our felves exempted from many ? how 
 many partiall have wc?how rare and odde ones are they whom we 
 can affed and humour I Oh caft up thefe morfels, deare friendSjand 
 let all our receivings be with the unleavened bread of fincerity . 
 
 Thirdly let it be exhortation and examination, both to get anci Vfe^ 
 receive this grace at the Sacrament, Firft get it, goe over thofe fixe Exhor«tio» 
 branches before, and by prayer, importune rfietord to blefle thc*'^'^^'^***®^ 
 meditation of thera, for the breeding of love unfained in thee."®*^- 
 Thinke not the Sacrament to be a breeder of it -.-that pnley by faith 
 is there improved and nouriflid. And f^condly, revive it at thy 
 
 comming 
 
^14 of SacrAmentaltLo've'^ Parirs 
 
 commingto the Supper,as thou wouldft come from it with cheer- 
 -fulneffe.Some few rules I have here fet down for thy trial I herein. 
 
 Tri»H I.' Firft, if thy right hand flatter thee not, and know not what thy 
 
 Ua±.6.i. left hand doth; that thou hadft rather doe many kinde offices of 
 love, though none (hould know of it, than neglcd: one of them 
 when thou feeft God calls thee to it. 
 Secondly, If thou cajift tmcly fay, thy foule hath not what it 
 
 Triall z* would, neither doth any blood rnnne aright in thy veines,fo long 
 as rhou knoweft the Church, or any chi^fe Kiembcrs of it to lye 
 under diftrcile '. although thy felfc doft fwimme in prolperity. 
 
 Nehem i.Ji Thinke o^Nehemiah and Vriah. 
 
 Thirdly, if thy heart will not fuffer thee to reft content with thy 
 
 Tnall 3, plodding about thy aft'aires and bufineffe , except thou can in the 
 midft and fwecteft thereof breake oflfand fay, Now doe I negled 
 the fervice of my time,and fo returne unto it. As lofephSv^X of affc- 
 v^ions to Benjamin^ fought occafion and cryed, Have every man 
 
 Gen.4?. I. -from me, and fo fell upon his necke. 
 
 , Fourthly, If the love of God (hcd into thy heart, bee fo fweetc, 
 
 Taall 4. ^j^j ^^^^^ j.j^^g £-^ ^^H apayd in thy fclfe,that thou feeleft a pretty 
 
 cafe,in difpenfing with the bafe affronts and wrongs of ill affeded 
 ones, orperfons who difcourage thee : That by this peace paflmg 
 
 VU\. 4.7. underftanding^thy heart i« fo loathed, that thy fi-o ward,fullen qua- 
 lities, and thofc darts of hateful! thoughts arc cv«n quenched in 
 -this blood of thy fatisfier. Alfo when thou findeft thy enemies fo 
 difpleafedj that thou canft not reach or win them by all thy love, 
 -yet even then thou art fo farre from wearinefTe in well.doing,that 
 thou defireft to hooke them inby thy prayers, begging their con« 
 verfion rather for their own good,than tabe quit of their injuries. 
 
 -...,, 5. If in the defire of the fubverfion of the implacable and impe- 
 
 ^ J* nitent enemies of the Church, thou dare not foreftall the Lord, or 
 teach him when to fend fire to confume: but fubmit thy judgement 
 and will to^the fecrets of Gods judgement, who onely knows the 
 meafure of their. maUce,and the incorrigibleneffe of their hearts. > 
 
 Triall 6. 6. If we dar^ not reft in a propenfencfTe of oiar <:onftitution, to 
 
 becourteous,loving,andufefull, (which may come from nature 
 
 i and felfe-lovel^r onely loathe currifhneffe and harfhnene out of a 
 
 morall diftafle,and cannot rcft,till we can prove that oar love is not 
 
 irom tlie will of man, or firom fiefh, butfrom God. 
 
 T'tWI 7 7* ^^when w6 feelc our bafe hearts (teightned in the Communi- 
 
 on of Saints;tlicn wecan ever be revenged of our fclyes for it, and 
 
C H A p ^ 7. xndthe trhUiheftof,^ 5 1 5 
 
 can with defiance cafi: off our owne ends and fhreds, rather which' 
 keepe our hearts in bondage, than fhrinkc in any loving afFedion 
 or fervice to which God calls us. * i''"'.\ ^ :y{ /joi- Ic «/« > 
 
 g. That our love's channell runne as freely and beteamingly to Triall 8. 
 the Minifters of God or others, when they are difabled by age or Gal.4. \^% 
 other infirmities from their former abilities and employments, aa- 
 when they improved themfelves to the uttermoft,and werejoyced 
 in their light. 
 
 9. That we count it a farre greater mercy, that we give, than if Triall 9, 
 we receive. Being a kinne to that excellent Church ofiCMacedoma^ Aa.20. 3 j-, 
 whofc grace was this, to efteeme the Lord farre kinder in lending ^ - 
 them an heart to give to Jemfalem^'&im ferufakm it felfe had caufe ^ °'^* * ^' 
 to be thankefuU for her reliefe. 
 
 I o . T hat in the prefence of God we can finde, that the very ^^"iii^Xiio 
 proach of the Supper, fummons our hearts to cad ofFall fuch oppo- 
 fition to love, as hath crept into our bofomes: blefling God, that it- 
 is a corredlion day to usj.finding in our felves, upour and after the- 
 Sacrament, our love and communion to be as a fpring-tide in us. 
 
 1 1 . If the Lord hath given us an heart to beare downe alldif- '^"^^^ ^ ^ - 
 couragements of love from without , and ail carnall objeflions 
 from within, which might weaken it: As that we doe but fiefti 
 our enemies againft as, and make them more bold to in/ult over us, 
 by our lenity and forbearance, than if wee did dealc^ with them as 
 they have done with us. That they areof a dogged bafe nature> 
 and will not bee wonne with any love i thatnoflcfh and blooct 
 could containe it felfe in fo perfonal], fo bitter, and hateful! provo- 
 kings, and wrx)ngs, &c. The like cavils we have againil all other 
 acfHons of love, as givirg, lendirg^Src. So in Law cafes, ifweebe 
 led by the rules of neceflity, quitting of car felves from injuries^ 
 which elfe we could not- alfo love of peace, fervir-g providence^ 
 for the manifeftation of right; and although' we be lofers, yet re- 
 fling in ©ods will, and learning to deny our felves, to be more pa- 
 tient and content to offer and vvaite upon him v\ ho will pleade our- 
 caufe; abhorring all covetous and revenging ends of our owne; 
 Many more trials might have beenc added; but IreferrethcRea-- 
 .dcr to the former grounds to helpe himfelfe. 
 
 ThelaftufeisConfolationand encouragement to Gods people •^4^. 
 of two lort£:liift,to all fuch as walkie in love, & makeittheirparhC^^n'o^^^'oai- 
 and way. Many a good Chriftian will fay, I cannot boafte of many^""*^^ - 
 6vi4cjicef;but this I thank Cod, I can faj-jthat my kart gees with 
 
 the. 
 
tCiySt.^. 
 
 Marke I4.9. 
 & 10. z. 
 
 Sraach 2. 
 
 lamesj.x^* 
 
 5id OfSdcrmeHunLovil Part.i 
 
 the caufe of God, to his Religion, Covcnant,Ordmances, I love the 
 Saints, &c. My afFec^tions and endeavours goe that way when I 
 cannot goe, yet I can creepe, and me thinkes the dogge of a good 
 man is welcome for his Mafters fake. I abhorre that felfc feeking, 
 and felfe-love,whichreignes in the world, I pradlice compaflion 
 and love to all, both meane and great, knowne and unknowne, 
 neere and farre off: and my prayers are caft in as a lot among the 
 prayers and petitions of the Church. I defire no welfare fave in 
 hers, and as flie fares fo doe 1 defire to doe. Oh 'rich foiile be com- 
 forted. The Lord hath fet his marke upon thee, and called thee 
 Hephz.i^a,one in whom his foule delights, his Love, his Dove, his 
 Vndefiled one. Thy name is as a precious oyntment, therefore the 
 daughters follow and love thee . B y thine example many have loft 
 their brutifli and favage qualities, and beene taught to feede with 
 Lambes.They fay of the Panther, that fhe hath fo fweete a breath, 
 that fhe allures all the beafts to her thereby; So that hereby (hec 
 hath her name. So is it with thee,the favour of thy amiableneffe^ 
 fliall honour thee wherefoever thou becommeft, dll at thy death 
 thy workes fball follow thee. Though the Scripture bee written, 
 yet as the name o^CMary that annoynted Chrift, and Dorcoi^ and 
 Cornelius are in the word, fo fliall thine be in the Church. Oh I en- 
 joy thy felfe and come to the Sacrament with com fort, for the Lord! 
 lefus ftands there ready with open breft to welcome thee, 
 
 Laftly, it may alfo afford encouragement to fuch as feare them- 
 felvcs in this tryall of their love. And I confefl'e (as the manner of 
 the world now is) there is fo little pratflice of this grace to be feenc 
 that it were enough to quench the love of the firft. Therefore I 
 •wonder not to heare fo many to complaine of crackes and flawcs 
 in their love, and to fee that men learne to halt, of them that are 
 lame, to be froward with the froward,fullen,tefty,unkind and un- 
 thankcfull, with fuch as are fo. Thy complaining therefore of thy 
 felfe is juft • yet beware left hereby thou debarre thy felfc of the Sa?- 
 crament.Tell me then, Art thou hcavie to feele fuch fcurie in thee? 
 that thou careft not how others fare,fo thou canft flecpe in a whole 
 skinne .♦' and that the pra(?lice of gentlenefTe and mercy doth fo 
 hardly faftenupon thee? Doft thou combate withiti thy felf againfl: 
 all naughtineflc in this kind,and nourifli the motions of that fpirit 
 which is pure, peaceable, gentle, and full of goodncffe, and beare ^ 
 down the other as much as is poflible.^ Deceive not thy felfe, and t 
 dare not bar thee from the Lords Table; Although thou hadft poore 
 
 fruits 
 
Chap .S. and the trUll thereof, ^ xj 
 
 fruits Co boaft oF, yet fich our Lord lefa? hach not forgotten a pro - 
 
 mifc of reward to a cup of cold water to a Prophet in the name ofa 
 
 P rophet, I cannot exclude thee from the benefit of the Supper, Math.x0.4t, 
 
 O.K-ly take hcede Icaft thoM catch at fuch an encouragement to any 
 
 evill end, that ftill thou maift keepe thy confcience dcEled, with 
 
 the like panels, and yet venture to receive : But let the Sacrament 
 
 bring a fpeciall reviving of love unto thee ; the very fight of thy 
 
 brethren at the houfe of God, let it renew that poorc fparkle that 
 
 is in thee : Thinkc that thou art come to the foules of mere i full and Heb. i t.t. 
 
 holy men, and art as in a corner of heaven, while thou maift fit a- 
 
 mongthem: And if this incouragement belong to thee, it fhall 
 
 -worke kindely and not by contraries. And for this ufe and the 
 
 whole triall of love thus much. 
 
 Chap/VIII. 
 
 of the defre after the Sacramettt, and the trlall thereof 
 
 E arc now come to the laft, but not to the leaft of thofc The f grace* 
 five graces preparing for the Sacrament,which is defirc Defit cx 
 or longing after tho& good tilings contained in it.Con- ""^' 
 cerning the handling whereof I Ifhall not hold the Rea- 
 der long in the grounds of this grace, as I have done in the former; 
 Becaufe thofe points which ferve to the opening of defire, cittier 
 concerning Chrift himfelfe our All-fufficient nourifhment ; or elfe 
 the triall of our owne wants : ( of both which I have, both in the 
 former and in this latter Treatife fpoken j {hall not neede any re- 
 peated difcourfe. Onely my method fliall be this, i .1 will briefely 
 fpeake a word of the ob/edt of this defirc. a. I will prove the Do- 
 ftrine. 5 . 1 will make ufe of it fundry wayes, and therein, if any 
 thing may be added, either for the procuring of, or the triall of the 
 foundnefle ofthis defire, I {hall mention it, and fo conclude. 
 ' A ffe(5lions are flrong and vehement things in their purfuite, and 
 not ftirred up or provoKed in us fave by ob/e(5ls of great allurement 
 and perfwafion, efpecially fpirituall affeftions require eminent ob- 
 /e<^s to raife up and to improve them. Naturall affetff ions of joy, 
 love, hope, forrow, feare, or defire, muft have futable obje(^s to 
 quicken them up:otherwife they lie flatupon the earth.How much 
 more muft it needs be fo here in holy and divine afFc(5tions, where- 
 unto our nature is It^e. inclined, and the flame ( for lacke of daily 
 fupply of oyle and matter to nouriih them j doth cafily decay and 
 
 Y vanifli* 
 
5^8 Of Sacrament all defire^ Parr.?, 
 
 vaijifln Sacranentall defirc and longing therefore muft needs pre- 
 fuppofe fome more thati ordinary objed, to excite and maintaine 
 . it ; elfe neither would a carnall heart eafily rife to it,nor yet a good 
 heart hold appetite and defire to it long together. 
 The objea Sundry wayes therefore it pleafcs the holy Ghoft in Scripture to 
 of detire is exprefle this obj'ed to the eye of the foule. The thing it felfe bcin^- 
 Chnft. in fiibftance one,the Lord lefus the nourilliment of the living foule 
 
 . in grace and goodnefle ; yet the eloquence of the Spirit appcares in 
 no argument fo great as in this one, to wit, the due laying him out 
 in his colours.that the dead fpirit of man might behold and efteemc 
 him as an ob 'ecH: well deferving her beft affedlions. Hence it is that 
 , in the Song of Salomon fo many allufions taken from carnal ob/eds 
 of defire, are ufed to provoke the foule to the like f|>iritualnefrc of 
 Ivicich defcii- defire. As when he is brought in like an amorous bridegroom© of 
 bed in Scrip- choife perfonagc^ beauty, and proportion, and that from head to 
 Ca^c 6 ? ^<^ots • as if fome curious Abfolon were to be feene, in whom from 
 top totoe, there was no blemiili. His head, lockes, eyes, lips, bo- 
 die, and all his linimeiitsare painted out to us, that it may appeare 
 he i>> the chiefe of ten thouiand. The like courfe takes our Saviour 
 Matt.ij.ver. himfelfc, in the Sermons and Parables which pafled from him.* 
 443-} 5". wherein his chiefe^ drift \^ to magnifie grace under th^ name of the 
 
 kingdome of heaven, meaning nothing clfe fave the power and ef- 
 ficacie of the Gofpel offring to the foule his fatisfadion and faii- 
 tication, for pardon and life eternal!. And fometimcs he compares 
 himfelfe to a Pearle of great price, which he who found, fold all to 
 bay it. Alfo to a Treafure hidden m. a fidd,vvhich fo afferted hira 
 that faw it, that he bought the field it felfe to pwrchafeit.Hence al- 
 io it is,tliat both i\\ old and new Tcftament, the Lord, expr^0es the 
 grace of Chrill by the fimilitudes of all kinds of creatures, which 
 either by their precioufneflfe or by their ufefulnefTejdoe draw mens 
 Rev. 5. 1 s. affections. Of the firft ranke are, gold, filver, prjecious ftoncs, 
 pfaL45. ' wrought gold, robes, apparelL and white linnei], treafu?^, oint- 
 Liike 1 r- ments \ of the latter fort, are, bread, corne, wine, oyle, milke, ho- 
 £iay 55.1. ney. waters- &c. Not as ifthefevvere as good as grace .• but that 
 hereby the carnall foule of man, f of it lelfe eafily rnared with the 
 lovcof iiich things (yea meaner j might underlland, that looke 
 what exccllencie is in thefe together for the content of our out- 
 ward appctitejthat infinitely much more is in this for fatisfying of 
 Uloftrauon the foule ; fith all thefc are ufed hut as (haddowcs to difcover this> 
 And to fay the trutb,let us marke welhand we fhall perceive one 
 
 ■ principal! 
 
 q£,« 
 
.1.17. 
 
 G.H A'p.8* mdtJjttridl thereof: 319 
 
 principall fcope of Pauf, (th2it cbiefc of Apoftles>in all his Epiftles, 
 isthis, to fet forth the privilcdge of Beleeversto be fuch as doth 
 not confiftin iome{lire<lb,butin admirable glory. He vvould have 
 ustoknow,CbriO:iamtyisnot,makingafliift to rub through, or 
 fome covering of our mfirmities,fupply of fome want.s,or cleanfing 
 out the ftaine of fome odious rin3:But,an eftate of cxcellency.choile 
 welfare,and curious contentation to the foule, fuch as Ada^ at his 
 befl: never enjoyed.Readcthefc Texts, O/. 1.9,10,1 r,i2.where ^oj., j. 
 he fpeakes of a belecver thus,as. That he may be fiUed with all Ipi- 
 rituall underftanding; That he may walke worthy of the Lord un- 
 to all wellpleafmg ; That he may be fruitfull and encreahng in the 
 knowledge of God; That he may be ftrengtbencd with all might 
 unto all long-fuffering and joyfulneffe. So^/j/^i.iy^i^ne^^hres Ephe. 
 that. They might know the hope of their calling, the^rich inheri- 
 tance of the Saints, and the glorioous power of Chnft, mortitying 
 them, and quickning them by the power whereby he railed him- 
 felfe. So Ephe.^Aj.-Vhit Chrift may dwell in your hearts by faith: e.^,^^,^^ 
 that being rooted in love, yec may comprehend the bredth and 
 depth, &c. and know the love of Chrift which paffeth all know- 
 ledge, that ye might be filled with all the fulneffcof God. Soalio 
 'I'hilip, ^.8.1 O.I count alltkings but dung in reffeB of the excellency phil. :{ .8.ta. 
 cf Chrift, The porter of his refHrreElion.thefellowJhip ofhvsfu^erlngs, 
 andconfirrmity to his death. Nay, in one place he faith, Col.z.r), l o, Co1.z.9. 
 That in him -rve are compleate Saint Peter alfo witneffeth that Chrift 1 i'ct, x o.t,; . 
 is no bare gift, but that The 'Divine power hath given m all things 
 pertaininii to life andgodiinejfe through htm.'Vo what end doe I heape 
 up thefe? Surely, that the Lord lefus his excellencie refts not m 
 faimfelfe, but is derived to all his members,and that to the end,that 
 hemaybeallinallwithtb€m,andwimi€thehonour and loveof 
 
 their affcdlions. .,i- n.uri.c » 
 
 To come a little neeter then to our matKr in hand,it muft be fome SaaamemaU 
 eminent objeft in the Sacrament, which muft draw the foule to it ^f^^f^^^ 
 inthisSacramentalldefire. It muft be more than the eye can lee, .^^^^ 
 for thats no objed of any affeaion at all, fcarce fo much as a natu- 
 rall appetite. But whatis thatfSurely that fpiritually which the L- 
 lements refemble naturally, 1 meane full and comp eate nourilh- 
 ment. If the foule can fee this,it will draw defire without quelhon. 
 Now we know that bread and wine united, containe in them pa-- 
 fea food,' and cheriftiing to the whole man, that is, to the bocty 
 and fpirits of nature. Even fo Chrift our nounfhment 111 the Sacra- 
 ment, is compleatcly fo to the foule, both for renewed P^^^|^^^ 
 
3io of Sacramentall defire^ l^art.t* 
 
 holircffe. And to open this, we may fee when the holy Goft lights 
 »pon Chrift Sacramentall,be forgets his ordinary ftile,and rifcs in- 
 to an unufuall one ; for thee, it makes the Father an extraordinary 
 great hoafekeeper, Brings him in as a man that builds himftlfe a 
 lijmptuous houfe upon f even hewne Pillars, prepares his fatlirgs 
 and dainties, his wines and fpices. Nay,then it tels us,that in thofc 
 
 L«k/i " daycs the Lord will make a feaft in the mountaines, a fcaft of al! 
 '^' choife delicate things, fat meates and wines throughly ftalc and re- 
 fined. Nay then.it brings him in as aXing who is difpofed to mag- 
 nifie himfelf in the makinga fbaft tohis Subjeds at the marriage of 
 his Sonne. So that looke what is in a feaft, either for quantity,ful- 
 nefle of difhes, variety of choifs dainties, or qualitie, as rareneffe^ 
 precioufnelfejexquifite drefling,mu(ique,company,fafety of things 
 eaten, without fearc, cither that they may furfeit the gueft, or 
 breed illbloudi All thatisto be applied to the f6aft of the Lord 
 lefus our nouriPnmenti which God the Father makes to his 
 Church at the Sacrament of the Fnpper, And yet that is not all j for 
 whereas that may be eafily thought to come from the magnificence 
 of the mafter of it : but as for poore wretchsSj and hunger fterven 
 - foules, how fhould they come neere it ? The anfvver is, that onely 
 for Tuch it is prepared, even for beggers, and fuch as arc found a* 
 mong thehedges,and by the high-waycs fidesjfor loft and forlorne 
 ones ; itis the office ofOods hand-maidcs and Miniflers to invite, 
 to bring in, yea, hy all arguments of perfwafions to force even fuch' 
 (hotthe fat, lufty, and fed ones) to the feaft of the King. Now- if it 
 be thus, who doubts but a feaft of the mountaines, a feaft of all de>- 
 Itcacies, a Kings feaft, offered with fo folemnean invitation, yea^. 
 threat ofcontempt, yea, to the moft unworthy, yea, with fuch a. 
 
 Efay 5 j-zi welcome atthe feaftas this : -Eate good things, andlet your foules-. 
 delight themfelves in fatnefle, . I fay, who can deny, but here is an 
 objecTof the.beft and moft earneft defire and longing. ^ThefethingS' 
 I have thus in a {Kadow premifed (to fpare repetition of the fub- 
 ftancc contained under them) leaft the Reader might conceive m.s- 
 to mO-i upon the point without fomc ground of preparation. 
 
 Tiie point it X come now to the point it felf, & the proofe therof.That \s this, , 
 
 ich'c. Chrift Jefus our nourirnment in the Supper muft bereceived witlr 
 
 a longing defire. For proofe oFit,takefirft the Analogic of the Paflc^-. 
 
 Fx( ofe. over. In that there were fundry ceremonies noting out this deCire, . 
 For firft what did that typifie^ that the Lambe fliould be feparatedi 
 from the teatG of the damme, foure dayes ereit was flaine.'' Surely.; 
 3101; onely to teach mortifiednefie of lufts and libcrticsjbut efpecialy ' 
 
 thsu' 
 
C H A p.S. Andthetrldl thereof. ^it 
 
 the dcfire which the foule {hould fecle in her felfe ; as we know Exod.iz.tf. 
 the poore Lambe made many a mornefull bleate after the damme 
 in that time. Againe, what fignified thofe firftguifcs of eating the 
 Pafleover, favc defire in a fpeciall degree ? I meane, their eatinir, Vcrfe 1 1. 
 with their (hooes on, and (landing ? Their (laves ready in their 
 handsjandtheirhafcingtobe gone .? DoubtlciTe it argued earned 
 dcfire. And there fore, Z^«% xx^verfe \ 5 .it is faid exprefly of ( hrid, 
 that he exceedingly longed to eate the PafTeover with his Difci- Luke ii.if. 
 pies. If he fo defired it, what ought they to doe ? a Ifo thofe fowrc 
 hearbes for fawce made of them as fome write) what doe they 
 fhcw but the fharpning of appetite ? 
 
 For the Reafons alfojthefe few may ferve. i .the apppetite of the n^^^ . 
 foule after Chrifl: our nouri (hment is as requifite for a receiver as the' ^ 
 defire after Chrift our life, is requifite for a convert. But we know 
 that hunger after Ghrift our life is one of the conditions and marks 
 of faith Therfore \s this alfo a marke and condition of a true recei- 
 ver. Efpecially if we confider that the Sacrament is a fuller and lohn^^f, 
 more feftivallexhibiting of Chrift than the word alone, Objedlidn. ob]eUion, 
 How can this be true,fe«ing the foule once fatisfied with Chrift her 
 life, (hail never hunger more ? Anfwer. He fpeakes of hunger in Anfwl 
 that kinde, not of each renewed ad or meafu' e of it. Hee meanes 
 not that any (hall ever tafte Chrift after.who hunger not after;but 
 that they (Kail never be fb hungry any more, as when their (inne 
 ftung and fcorched them Reafon x. All other ordinances require it 
 of fuch as will partake them with fruit. As i Tet.2.^. if yee will Reafon 2; 
 covet the fincere milke, &c. Great appetite ( even as great as an i Pet.i.i. 
 infant after the brcft) is due to hearing of each Sermon,to each faft: 
 how much more to each Sacrament ? Thirdly i it is urged the rather Reafon 3 . 
 for that it is a great figne the other foure graces are wrought alfo. 
 For what better argues the fcouring out of thofe lufts of igno- 
 rance, infidelitie,profanene(fe or uncharitableneffe, than when the 
 ftomacke of the foule hath gotten an appetite, after the Supper ? 
 Fourthly, and efpecially, how elfe fliould the foufe declare it felfc 
 to judge aright of the Sacrament to be the Lords feaft, except it < 
 
 come to it with (at leaft) fuch a preparation as any common feaft 
 rcquireth ? Not to adde this (though not the leaft reafon) that the Reafm 4^ 
 Lord offers Chrift eur Nourilhmcnt to us . that we might exceCf 
 dirigly much far<ithe better for him. How (hall we fo doe, except 
 we hunger after him ? If any meate truly ftrengthen, refrefh, and 
 fatisfie the body, it is that (above all) which is eaten with be(l ap- 
 
 • - ' Y 3 pcthe? 
 
^iz of SmdmemdUeftre, Part.i^ 
 
 petite ^ Other meate may prove humorous, which is eaten with a 
 
 fklfome ftomacke. This for Reafons. 
 
 Mesnes of at- Ere I come to the ufejme thinkcs I heare fome asking,How may 
 
 aini ng. it. this grace be attained ? I anfwer, by fiindry fteps wrought in the 
 
 I jfoule, by name thefe :firft, a fenfible heart of her daily and hourel^ 
 
 a wants : about which reade Chapter the third of this latter Treati(e. 
 
 Secondly, Sight of Chrift Saeramentall and his fiilnefle. For,where 
 
 there is no hope of fupply, there the foule hath no lift to feele her 
 
 needs. But the knowledge of Gods feaft will worke hope of being 
 
 iatisfied : Meditation therefore and pondering hereof with prayer, 
 
 will canfe the foule to hunger without horror or defpaire; other 
 
 hungers there may be after a thing denied, yea impolTible : But the 
 
 defire of the faithfull is fwcetned,and ftrengthened by the fulneflc 
 
 of the fupply, joyned with the promife of him that inviteth, and 
 
 j welcometh, freely, and bountifully. Thirdly , by the experience of 
 
 the Saints in their former receivings, when they came empty, and 
 
 foand that filled fuch, and fentthq full em.pty away. So much of 
 
 Vfe.,l., this. : r-\'';,, ,;;:'?{;;■:;.-> • J/ !^;o :;■/)> 
 
 Terror*- Now the third-part of the Chapter rcmaines,- viz. the ufe of the 
 
 Dodrine. And this is manifold. Firft, it is terrour, and that to all 
 liich as come to the Sacrament without defire,. and yet blanke nor 
 at it. The thing that {hould breede appetite in them, to witjChrift 
 and his dainties, pardon, peace, grace, and heaveji, favour no- 
 more with-them than the white of an egge without iTalt : Yee wo^ 
 full ones .'What, are yee fuch impure Swine, that thefe Pearles 
 which God ofiers you to ravifb your dead hearts with, you Gnell 
 of them, and trample them under your feete in the dirt? Aske fucH 
 after the Supper endcd,.what faw yee there ?■ They anfwer,. they 
 faw a goodly company of people,and a faire cloath,a golden Cup^ 
 and winepowred out : but as for Chrift, or any dram me of good 
 in him to relifli their fouIe,they faw no more than the blinde Batt. 
 To what end then have Gods Meflengcrs fo difpenfcd him ^ijiito 
 you ? Surely thatit might be verified. The eares.of thij» people are 
 \ waxen deafe,.and their hearts fat ^feeing they perceive not, anct 
 hearing,- they underlland not, Icaft they fLould convert, and heale 
 
 1 €{11.4.4* them. If yet Chritt be hidden, hee is fo to none but thofe that fhall 
 perifli, whom. Satan hath more power over to darken, than the 
 Lord to enlighten. Oh Lord I but to confider how great a 
 part of our Chriftian Church confifts of fuch,w^ould gafler a good 
 
 Philj.i^. mani They Ikvor nothing fave^ backe, and belly, and trade, and 
 
 pleafurcsp' 
 
Cfl A P. ^* And the trull thereof. 323 
 
 pleafures, and drinke, and gold; if ye would preach of fnch thin^, 
 ve were for them. But Ala" I As for defire^the favour of Chnft 
 in the Sacrament of nouriftiment, a Dogge favours a chip as much. 
 Why? Ofathingunknownethere canbe nodefire. Why then 
 come fuch? Vponunfavory, faplefle, andfenfeleffctermes? Per- 
 haps onehath been flcke,oruponaiourneyandhls^vlfe was loth 
 to receive, till they might goe together?! doe not miflike the joy- 
 ring of couples;but if God by difeafe have hmdred thy husband or . 
 byabfence,mufthiswifeneedsholdoff;whatfcutfteistbs,foTfipi- 
 
 fter ends to balke the Sacrament? Oh / the qualmes ot cold undc- 
 tousCommunicants,ihouldjuftlyftirrethe faithful! to loathe 1 
 inthemfelves. Such as come not with defire, either may comeor 
 notcomeuponanybafepretext,as, bccaufethcy feeothers come, 
 orb*caufctlEafter,orbecaufetheythinkeitisabetter^^^^^^^^ 
 foholyatime) tobc among devout folke, than to fit m the chim- 
 
 neycomerat^mealone^ 
 notlafttime,andtheyareloathtobcnotedtoabfentthemrclvestoo 
 
 Sften or becaufe fome of their neighbours receive to day : Oh fu - 
 fome beafti Avant from the prefencc of that God who will be fol- 
 lowed in the favour of his ointments; who will receive no facrifice 
 fromany.butliichashavefaltinthcm, and feafon it therewith ?i43,:I,e^.^oi 
 Whoabhorresadead beaftwiththethroatecut, and not railed up 
 SSuponhisAltarnftheleaftdro^o^^^^^^ 
 could thefe^bcthemotivestobrmgtheetoGods table? God give 
 thee an heart to tremble at thy fottimprofaneneffe; and it meerc 
 ignorance have hitherto caufcd: it, adde no more drunkenneffe to 
 thirft, leaft the Lord by fome fearefull hand rend thee from thy 
 Lmpanions with horror at thy . death, or elfe leave thee a moft fa. 
 ped and fenfclcffe confcience m thy prefumption. Tremble to 
 Siinke how many thoufand of afteaions of ©ods Minifters, both 
 by Sermons and Sacraments, muft finally fee loft upon fuchftones 
 andftockes.' If yee lay ficke npon your beds, and your ftomackes 
 were loft, what an outcry would your wives make m the eares ofc 
 the Phvfitian,fayine, Helpe for Gods caufe, my husband is a dead 
 m^n?W;snotfing. ButOhthou beaft I Tl^u takeft neither 
 droppe nor crumme of the flcOi or bloud of lefus SacramentalUnd 
 yetfeeleft no aile. Beware leaft fence be refcrved for thee m helh 
 
 except thou repent. ^^ , -r -^^xrr Arpnfnfe 
 
 Secondly, here is alfo reproofe even of Gods owne for comm.ng Vfc A«P » « 
 
 totte Wamentwktouuenewedappetiw.lusw«hn»nyunft^ -'' '" 
 
SH Of SacrainentAll defire^ Part.j. 
 
 vory reccivers,as it was with lohn Baftifis hearers;at the firft tl^ev 
 /e;oyced in his light,but (hortly they became fo fulfomc^that their 
 iovour was gone. So that our Saviour upbf aides them faying, fVhat 
 y^entye om into the ivi/clerftefe tofe^ ? areedejhaki» Tvith the^inde ? 
 Or a man wearing foft raiment f Their zealous devotion was turned 
 into forme and cuftomc. So it is with thefe. Thofe facred layes of 
 hrll love which ihincd in you at your firft receivings, then, when 
 the Sacrament was as hony to your tafte ; fo, now they are dam- 
 ped and cooled : Plenty makes no daintic now with you • but ex- 
 cept G od roufe yce up to meditate of the ob/eft which firft drew 
 y^^^^ftections to burne within you, while hee preached andrca- 
 .ched out the Sacrament unto you, fo that the fame fulneile makes 
 as great damcieas ever, and the oftner the.greatcr, God iliallnot 
 hold him guiitlefle of this forfeif.I tel thee the very befocted Papift 
 fhallrife upagainft this faplefle age, andcondemne it : for they 
 (as£/^7laitn)inllame themfclves under every greenetree with 
 ^"^^^ J^o^s. They burne in tlieir adulterous define after their Wafer 
 and their faplelfe god, their A^ni^ Deis, and Crucifixes, Imaaejof 
 the Virgin, and the Saints. But as for us, the Lord. lefdi prwch'd 
 and oftered m the feaft of a Supper,I.caves us as barren,emptie and 
 ;•<? laporlefle as a chip. Oh brethren be zealous and amend. What cold 
 
 or lurteithath taken us, that thethings of God fhould wax as dry 
 Num.i 1.4. V^?""^ ^^ t^e Ifraetite^/eould the Lord endure their brutirtijiieffe? 
 iDid he not fweare they fhould not enter into his reft ? If thfere be 
 Heb.1 M I. but a dramme of old appetite and fpaike of old fire Jeft upon the 
 AItar,take Gods bellowes of indignation and blow h uf> that it dvz 
 Hcbai.ii. not. Strengthen the feeble knees and handjj, that tlfcy^faint not 
 Hath the day-beene Wherein the morning watches of a Sabbath 
 have beene more precious than alltbedayes of the week®, f And 
 yet every houre in the day appointed^fdr Gods honour, more fweet 
 than the houres of eating and working : and is now meate,drinke, 
 gaming, and pleafurc fo full of tafte, that Chrift and hk Suppfercaft 
 afford no appetite ' The Lord recover it in thee f if thou be his,he 
 wili;by fome fmarty crofle or ^'mg ofconfcience,rarherthan fuffci- 
 thy aftcclions to he buried inthe earth. Doc as thofe doo. who muft 
 carry home logges or timber which are funU and buried in fome 
 flirty ditch,, or quagmire : firft they muft raife it by their skill, un- 
 
 ?"i^ ^^'i^"*^ ^^^^" ^^''"§ ^°°^^' ^^^y ^^y ^''^^7 ^^3^"^ carry it homei 
 So doc thou Mf there were ever true defire inthee, lo, itsfunke 
 into fgme dirtie pit of the world, leud company, ft3th, andcafei 
 
 rails 
 
C 11 AV .8. ^ ^r^d tht triall thereof, 325 
 
 raife it firft out of it, and afrerthou fhalt the better carrle it home 
 with thee to Gods houfc. Oh/ I touchafinne, now more freely 
 than iknow any in the Church : viz. offleepy dead Sacraments 
 withoiit aftedion. If thou feeft that the Lord will not take off this ^''^^ '"^ ^' 
 cover ofdarkeneflc, and dampe of undefiroufnefle from the body 
 (bccaufe of their long dcfperate carelefnelfe^ yet ftep in for thy 
 owne foule that it periih not in this common, yea, Epidemiall le- 
 :tfaargie. ■ . 
 
 .'Tiiirdlj^^^et this be admonition to til that know what this point yjh 5; 
 meanes,to'be vVeary of all thofe enemies of defire, which haunt the Admonition, 
 foule in aainfcnfibleneiTe and indifferencie of appetite toward the 
 Sacrament. They arc thefe;firfl:, a refling upon former affedions in 1 1 
 ceoeivine, aindfuppofing diey are.ftill the fame, when as yet they Againii re- 
 al eoppreffeid and liirfcited with (uch fcurffc as hath dipked them, fi'"§"pj5n 
 -and therefore are not now at hand as they have beenc,to cheert us f°^ons?' 
 daily at the Sacrament •- whereas affedion hadncede be revived 
 daily,iin fecret above all things. What lliould be a Chriftians 
 ,excrcife, but tbis,to rry how thofe promifes of the Sacrament caij 
 afted us fas this, ClTrilUs.ffiy ff aft of full nourifhmcnt, his fiefh is 
 meate indcedcj&c. Tiiefe would have aftcded me in time paft, but 
 now they will not ftirre me. As tliat Courtier told Alexander^ihzt 
 be would appealc from him drunke, to himfelfe fober j fo had wee 
 ncedetodoc wheatsreufceicncitiier-judgement-wor affe<5lions,ten- 
 derand open to theSacramcht;^ (mr perhaps to ai>y thing elfe. ei- 
 ther word, or workes of (Lod(Ihake thy felfe before God, and fay. 
 It is not w ith me as it hlth becne, I have hung zeale and efleeme 
 ofChrift upon the hedge, other raatte*;^ have defeated, them, of 
 their birthright. Secondly jbc av arned agaipft iinbekefe.This takes ^ - 
 oft'the foule from all her right to Chrift, and therefore marres her Vnbelccfe. 
 plea; if I be the Lords, 1 have right to his nourij^ment, and cannot 
 chufe but plcade it, as the infent pleads with the mother for the 
 breft • But if Satan doe get in fo farre as to dazle the foule with im- 
 beleefe ; lo, all die ground of gracious appetite is gone ; and thenj 
 what fucceeds but fiilfomnefJe and ftaggering ? Vnbelea^e is the 
 death of the foule : Doth the dead child mifl'e the breaft ? No, no S- 
 above all thin2;s ahhorre this wofull enemy of infidelity, and non- 
 rifh faith to the coaifervatjbnofthe ferule, ■^^♦lo.ylt. If the foule 
 beupbeldinherHfeand^eibf;, life muft hav^ nourifbracnt, ancl^^^-*°^''' 
 want of it; wiil^proove hunger. But if the foule have once with- 
 4wwneitieifeftomj the body,, what is itbut a carrion .'Thirdly. 
 
 * ' " caft 
 
^2$ of SdcrAmentdldeftre^ Part. 2." 
 
 Thirdly, fur- caftall fuperfluity outof the foiile, which hath fecretly foked at 
 fcitsoflufts. unawares into it. The wombe that will conceive, muft becleane 
 from all former conception: it will not conceive upon conception. 
 If then a proud heart loving it fclfe, if a techy revenging fpirit, if 
 the love of gold and filver,if gailantneffe, jollitie,and pride of life, 
 fcorning to take it as we have done; if uncharitablenefle, flighting, 
 and neglefl of meancs defile us (as alas, what is eafier, if a man be 
 let loofe to walke after the guife of the world) how can appetite 
 iPet.2.i,a. |aft?ify^ will covetthe Word, purge out all your fuperfluities, for 
 they opprefle the feate of appetite, ar^d while they lye there, fmall 
 ff'^^'rff'^' appetite will appeare. Fourthly, caft out the tickling exceffe of all 
 eette of liber- i^^^p^jH \[\yQ^^^^^^ eating, drinking, feafting, recreations, pleafures. 
 Pro', z 5 . 2. and vanities, of all forts. To goe beyand our bounds in thelc,under 
 pretence of warrantablenefle, doth as much jarre with the fpiric 
 of a Chriftian as open offences : fot, by thefe colours Satan wi|h- 
 drawes the Spirit from a clofe cleaving to God, felfe-deniall and 
 faith; poifons it with liberty, bewitches it witheafe, and corrupts 
 it with a declining of heart from that diti^encc , fincereneflc, 
 power,and delight, wherewith it formerly walked. Adde to thefe, 
 fuch as thou haft felt to dampe afteaion in thee, perhaps ill marri- 
 age, a bitter roote of infinite branches, jealou{ies,fufpieions and ill 
 afteaedncffe to each other: Never looke that the appetite after 
 grace can hold, whik fuch fcurfFe is nourifhed. I ttemble to fee by 
 wofull experience, how f arre fome dare: venture in this kindc. So 
 alfo croflings in our eftates,and health,and bafineffe which drawes 
 the heart off,f for the moft part) from God, as alfo too much bufi- 
 neffe and padling in the vfoxXh many irons being in the fire at once 
 to diftafte afFeftidn, and to craze the fvycete temper of it for Chrjft 
 and his Sacraments. ,i: ipn ■ . ' .. n; rii i* • 
 
 VfeX Fourthly, let it fee exhortation to all Gods people m thefe dangeJ 
 
 Exhortation. rou5 dayes, (wherein fcarceone of an hundred, quits himfelfe 
 without fome cracke and flaw)to looke to fpirit,fcrvencic of defire 
 Vfc of helpes and affeaion to zillthe will and wayes of G©d conftantly (as hr as 
 and motives, our wea%eneflc will permit) to file off our ruft , and fcr^pe oft the 
 barren moife that will overgrow a tree of righteoufnefle j to caft 
 our Snakes skin, and Eagles bill; and to fcoure our felves upon the 
 fak marflies (as (Keepe^ doe) that health and appetite^may be pre* 
 ferved. I meane affliaions wifely ufed. Be wffl*y of thy companyi 
 kcepe the watch of <5od,preferve tenderneffe and /ealou{ie,doubl[e 
 the ufc of bcft meancs; fet ©od ab0ve them, and renuc thy ^ovc- 
 
 font 
 
Ch a p. 8. AKdthe'tmll thereof. 327 
 
 nam daily. This will eafily worke Sacramentall appetite in thee : 
 
 Come with it to the Supper ; empty thy ftomacke, bring not thy 
 
 browne bread and checle in thy pocket, to feede on at Gods feait ; 
 
 (the fowleft contempt which thou canftofter him.) Remember, 
 
 defire after Chrifts fulnefle, is the moft proper and peculiar worke 
 
 of a gueft, if he would have his inviter thinke well-of his prelencc^. 
 
 Marriage feafts powrc out men into affeaion ; and without it Inch 
 
 occafions arc odious jbuttoGodmuch more. Ifaludgeopprede, 
 
 being in the place of luftice jit is horrible. So for a communicant to 
 
 come \yith a dead heart, and no aomack to Gods f eaft,is moll vvo- 
 
 full.Say to Chrift,as-once he faid to his Apoftles ; Lord with dejrre 
 
 J have de}t^d(nQtC the phrafc, Luke liA%.)toea(e this PaJJovcr Luke r.z.xj; 
 
 wUhtbef. ,tor^ nourifti it in my foule, Idefire.Xord, pardon ray 
 
 indifterencie. Thou feeft that commonly looke what thou leekelt 
 
 earneftly, thou getteft : eager purfuit of money, of will, or lulj, 
 
 compafle th them : fo defire of the Sacrament fliall attame her end . 
 
 fptiwi^'i tcares fought a bleffing.not a fpirituali, but a temporal! ;■ Hcb. 1 2. 17^ 
 
 if he had an heart to have craved a better , he had had it. Take heede 
 
 leaft the Lqrd thus lodethee one day, for thy fulfome receivings : 
 
 and let all this be fome quickning of thy foule to receive aright. 
 
 Fif tly, corr.e to the triall of this grace, with thy felfe feriouOy ^ 
 ■whether it be renewed at the. Supper or no ; feme few markes I ^J^'^^.^ 
 win mention, leaving the Reader to judge of other trials by thele. -j,^..^^ ^^ 
 rirft,thisison€maincone : If the fight of that fulnfle of grace L^ke 5.8; 
 that is in this feaft of ChriQ, doe emp.tie our fouks to the bottome 
 of all felfc'fufficiencie of our owne. Contraries applied to each o- 
 ther doe greatly enlarge one another ; ignorance with knowledge, 
 pureneffe with corruption, the modeRy of a Matron, with theim- 
 pudence of a Harlot. Try them, hath the Lord lefus his fulnefle 
 emptied thee of all thv bafe counterfeit fhewe^, and left thee con- 
 founded in thy felfe 'for thy feeming vertues, thy barrennefle of 
 
 Chrift is, doth 
 what thou art 
 
 grace, thy fulneffe of corruption ? Thou feeft what < 
 
 tliyowne-fpiritbeginnetofmiteinthee,tocon{ider 
 
 compared with him? Alas Hf there were no more to lay tfeee open 
 to thy felfe, than now and then, to meete with here a flired and- 
 there another of finne.-thou wouldeft beopprcffed with fGlfc-love,, 
 and waxe a dunghilLof droffe. Oncly Chrift can truely per fed the 
 difcovery ofnaturallpoyfon. If then all that is laid of Chrift.leave 
 tiiee as it found thee,.its a fignc of a wretch. But if confounded and 
 empty,agoodfigne,. ^^^^^^P^^ 
 
3 ^ of SicuminuU defvre^ Part. 2; 
 
 Secondly, it will not there (lay neither, but thy e'n^ptinefle will 
 fo pinch and difquict thee, that thou fbaltfindeno reft in thy felfe : 
 The Spirit ofChrifts Sacramentall fulnefle will aft-edthy fpiriniall* 
 flomacke, aj* long fafting will thy body. Thou knoweft what a 
 grievous paine thy ftomacke will fcele : and how thy veines will 
 fhrinke and take on with intoUerable grinding,till their emptinefle 
 be filled. Try then, doth the want of a meeke,^ humble, patientjfoft 
 heart pinch thee and give thee no reft? If a man fliould have faidtb 
 Retchel f when (he io longed for children) Be quiet, for thou haft a 
 loving husband dearer to thee than ttn fonnes; would fhe nothavc 
 beenc more fierce .? So when thy foule h pinched within thee for 
 fome odious luft which thy hard heart will not be riddft of; and 
 then the devill comes in withhiscontents,and tells thee whatgifts, 
 what opinion thou haft m the Church, hov^ God blclTcs thee with* 
 wealth,&c. How doth it aftecl thee? Is it as a dagger to thy heart? 
 Canft thou fay, Nay, ridde me out of this my wofull chaine, ^nd I 
 willbechcereftill.but elfe the more f have, the more is againft 
 me,that one fo blefled by God, fliould carry an heart about him ^6 
 hardned with pride and eafe,or the fenfuality of the flefh.Nothing 
 can ftill an hungry appetite, but meate, or a thirfty, but drinke. li 
 then this pinching of thy foule be wrought in thee, which counts 
 every bauble droife, till thou get that which thou wanteft, it is 
 well. 
 
 Thirdly, hungring appetite after Chrifts nourilhment will caufe 
 eager hearkning after food. Naomi going out of her dwelling for 
 famine, being in C\€oah, yet could not be quiet with that diet but 
 ftill Iiftened,till at the laft (he heard the Lord had vifited his people 
 with bread. So is it herc,if thou be throughly pinched,all thy whole 
 thoughts, inquiries, will be afrer this bread of life. Thou wilt be 
 fcarce an houre together in this pinching want,but thy prayers wil 
 be earneft with God to fatisfie thee with Chrifts fiilneflc.Thou wilt 
 give him no reft, nor thy eyeliddes any fleepe, till the Lor4 Iwve 
 Ipoken peace to thee, and rid thee out of thy thraldomc. 
 
 Fourthly, when thou haft it, thou wilt fecde favorily upon it, as 
 an hungry man kept lon^ from his meate. The Lord fefus Sacra- 
 mental will reli!li with thee above all the world, if once thou have 
 got him- Try then: With what favour doft thou fit at Gods TaMc? 
 Is it to thee above the Courts of Princes ?Canft thou there lay hold 
 upon the promife, and fecde favorily of that portion which the 
 iord deales out according to thy neede f Doll thou fay, I fcc^Lord, 
 
 the 
 
C H A p . 8 . ^fi th ulidl ihrnf, 3%9 
 
 Vetab'esof ^rrat Fpicures ftivetoHtftc tic telly with nneatcsEph^^ ,^^, 
 ar.d wires : Em he that wculd f 11 his Ipirit with thy favour, and 
 be fatisfied with thire Image,ard get cciririinion with thy Spirit, 
 let him come to thy hcule and feaft. Ch '• I dee not grudge them vCA.iyS. 
 their portion, but in fecret I blcfle thee that mine ownc is falne in- 
 to fo good a ground. Oh 1 let me live thus in thy Cellars,anddrinke cam'a.5,4,f^ 
 of thy flagons, and I {hall never envie ihcm their corne and winej . 
 but enjoy^my owne portion with fweet favour, and full content- 
 ment, and fpend all my life in thy Temple. One thw£ haveldefredVizlir^^ 
 of the Lord, andmll not ceafe-^that I may diyeliinthe houfe of the Lord 
 all mj dajes to behold his be AHtte. 
 
 Fifthly, thou wilt beteame this thy portion to others, without Xriall^* 
 grudging, as having felt what it is to be ftarv'd and pincht with 
 neede. He that hath beeneat deaths doore through hunger, ifhee- 
 ver become able, he will be very bountifull to hungry ones. So will 
 they who finde this fulneffeof Chrift to fatisfiethcm with it,afFC)rd 
 and by all meanes openly or privily convey it to others. Nay, they 
 will ufe meanes to bring them to feel e this pinching want, that lo 
 they may helpe them with that fweetefatisfadiion which them- 
 lelves have gotten. When thofe poore Lepers that breake into the- 
 campco-f Aram, had (beyond hope) filled themfdves, they began i K^g.;:?.' 
 to Checke thcmfelves,that they had not done well,in that they had 
 fo long concealed it : So doth every foule which hath metwith the 
 treafure of Chrift in the Sacrament, he thinkcs thus. Lord this is'a 
 blefling not belonging to one or two, but to the whole body of the 
 Church' Oh that I could fell how to impart that little which I 
 have got to as many as needc it? Efpecially to fuch as are neere mcj, 
 husband, vvifej children, kindred and neare neighbours / 1 can but 
 wonder how a thing of fuch excellency as this is. Ihould fo little 
 move mes to improve it /Try then thy felfehy this:Whether when 
 God hath fatisfied thee in his houfe,thou hoar deft all up to thy iev^, 
 never dreaming of anothers wants / Orwhcther with Sk?nf[on, iujc,, j^ .. . 
 having found honey in the dead lyon (the Lord Teftis) thou goeft- '' 
 away feeding thy felfe, and giving to father and mother, yea, and ■ 
 (more than hee would ) telling them the true- meaning of thyy 
 Riddle. 
 
 Sixthly, if being richly hefted, thy fupply caufeth thee to covet TrlaU^is 
 more and more afterward i \k it be a nonriiliment and a fountaine 
 of water flowing out of thy bcUy to eternall life, not eafily forgot- 
 ten and laid afide^'-' 
 
 - ' l9ftiy>- 
 
S3^ „ Of SdcrcimentaB defire^ . Parf.i; 
 
 TriaUy; L% if hiving abft lined m^re than ordinarily from this feafl, 
 thoa hiide thy appetite to gro vv the more ftrong by the meanes 
 than if thou receivedft often. Strong fto macks are knowne by this* 
 that when their ordinary hours is paft,yet they wax more huncrry' 
 Wkereas the weake ftomacke decaieth thereby. We fay,m'any 
 bad meales make the laft a glutton. If this be a true fi^ne, doubt- 
 leflfe there be many of us who might have a marveilous" ftomacke. 
 VU 84;?,4; "^^y]^^"' ^s the Lord more fulfome or more fwecte by abfence f Is 
 •,*.: " : the deferrmgofthydefire the very fainting of the foule? Doththy 
 intermiflion renew thy love, thy longing, thy / oy, thy fondneflfe, 
 thy fainting of heart after the Sacrament ? It is well. Thefe few to 
 an honeft heart may helpe more forward. 
 Vfe 6, The laft ufe is comfort to all weake defirers, who are ready to 
 Comfotc/ thriift themfelves frormhe Supper for want of meafure.I have fmal 
 Joy to comfort either falfe defirers, or revolters to their old car- 
 nail defires.I fend fuch to the ufe of admonition.and upon fcarch to 
 ccafe venturing to profane the ordinance till their glut be vomited 
 up. But I know alfo many a poore foulc whofe defire is conftant 
 yet cannot be fatisfied.For fay thcy,it would have lon« ago broken 
 , cut into beleeving.But I wanze ftill in a bare defire.IsTt even fojdo 
 yee account true defire fo bare a thing ? No,- the Lord (hall not 
 breake thy bruifed Reede,nor quench thy fmoakingflax till judee- 
 ment doe breake out into vidory. Be h knowne, defire is no bare 
 thing, but precious and fruitfull, and fliall end in fulnefTe. There- 
 fore be not difmayed : come to the Supper, be fure it is no furfeir 
 but a faint defire, and the Maftcr of the guefts, when he fpies thee* 
 will picke out the beft dainty of all his feaft, and lay it unto thee! 
 And this alfo fhall ferve for this fifth and laft grace of defire and 
 the triall of it,and fo in generalljconcerning the whole doflrine of 
 Sacramental! preparation. Which the Lord fo blefle, that all his 
 fervants to whofe hands this poorc Trcatife may come,may meete 
 with fome morfells, which may caufe them not to repent them of 
 ^eir travaile, ' ~" ' 
 
 Cr Al>i 
 
Chap. IX. 
 
 OfthedHebi-havkttrofaC'ommunicmiintheaE' 
 of receivings 
 
 Ow according to out order prefined,we proceed to ^Mi Of the cariu 
 fomewhat concerning the worke itfeUe of receiving : ^f^jj^^^rlt ^'- 
 ThecGmrnun^cant thenhaving taken due paines for the "^^^ 
 making himfelfe fit for the Supper, is not there to rcftj 
 but to go to the Sacraracni; to eate of that biead,and drinke of that: 
 cup, as p^^^/fpeaketh. Now to give the Reader a tafte beforehand 
 oTthe Tub je^ flatter of this Chapter, let him know it is twofold. 
 The one concerneth the comming unto, the other due receiving of 
 the Sacrament. For the former, I will by this occafion fpeake a lit- 
 tle of the neceffity of comming to the Sacrament, both in general! 
 as concernes all that are worfhippers, and in fpeciall, thofethat are 
 jjrepared for it. For the latter I £hall handle it either in that due 
 jtarriage of the receiver towards the whole ordinance, or towards 
 fbme paffagcs thereof. For the whole ordinance it felfe, the recei* ^ 
 ver owes a double carriage, either of comnranication, or of perpe- vi£om " ^' 
 tuation : The former being a thankefull raifing of heart to God the j , 
 Father^, in praife for the Lord lefus-The latter being a prefervation Point. Necef, 
 of the integrity of this ordinance (by the incorrupt ufe thereof ) 67 of cob^- 
 Jrom all corruption of humane devilcs. The carriage of the recei- ™^"S' 
 ver concerning ibme occafionall parages in the Sacrament, is a 
 fpirituall accommodation of the foule,attending ib to the outward 
 Sacramentall ads there performed, that, hec finde himfelfe much 
 quicknedinthegracehe brought with him, and edified in the re- 
 fped: of that fruite which he lookes to carry away. 
 ^ For the firft of thefe.The word^ of the Apoftle are plaine. So let Proofes. 
 , Iiim come, andeateof this bread, and drinke of this cup. Which ^ Cor.11.2S, 
 
 words are not pcrmilllve ( let him if he will ) hi\t imperative ; let ^^® ^reatife 
 \ tiim, I command him upon paine of my wrath and difpIeafure.Buc * ^^^^' *" 
 many rcafons there are to prove it atfo. Firft, who can deny but the 
 Church and ordinances of the Gofpel are more excellent than 
 thofe underthe Law? Reade thefeTexts,H'f^.p. 11.33. ^^^.J-I, 
 :^.&c, Hf^.g .5,^. with many more. Now in the old Teftament we 
 fee how folemne a penalty is threatned againft him that in coole 
 blond (having no plea by fickpelTe, or jomneyjand buCiiefle to al*. 
 
 ledge j 
 
5^i of oar hchAvioury Part. 2,' 
 
 Niitti.9,xj. ledge) fliotild forbeare to keepe the Paffesver; evcnfuch a one 
 (faith the Lord)fliall be cut ofFfrom his people. May,it fcemes that 
 although legall pollutions might hinder ordinary Tervices and fa^ 
 
 Vfe 7. : erifices, yet the neceffity of the Patteover, tooke away the barre of 
 
 fuch pollutions: fo that the touching a dead man,or being in a jour- 
 ney, and about common bufinefle might not infringe \i. The Lord 
 by this meane providing for the honour and neceflity ofthe Sacra- 
 ment. How much more neccflary then are the Sacraments of the 
 Gofpel to be frequented .? And how fevere a cenfure of excommu- 
 nication lyes upon the violatcrs of them ? 
 If now the Lord fo feverely plagues a receiver for want of wor- 
 
 ^e^M-i:^ t^y receiving,how much more will he plague a non-receivine dif- 
 
 E Cor. X I '^_ .piier i If a Prmce fend for fome of his Subj efts to appeare before 
 - %gi : whereof fome appeare,but bow not the knee to doe homa'cre 
 ...ottieps refiife to waite upon him at all,whether of thcfc two thinlte 
 mt mcurrc greateft difpleafure ? 
 
 Keafm l. Secondly, to what ifllie comes all we have faid hitherto concer- 
 ning Supper preparation ? Can wee conclude fuch a thin.^ to be 
 needelefle, as requires fuch a coftly.entrancc f It mightlhen be 
 ^id, Why IS this great waftc ? No furely. So neceflary^ preoara- 
 cion cannotargue a night dnty.Ifallthe land had fummons by a day 
 £0 waite upon the King in their colours, for a warlike expediti- 
 on, v^tx^ny fo fond as to deeme that cnterprifc idle, which coll 
 fuch a tedious addreflement ? 
 
 pafo» 5; Thirdly, the fubftancc it felfc ofthe Sacrament is a thins of nc- 
 cefTity and that abfolute. If a man were in a (hip like to be caft a- 
 way, he would fay,its not necefTary I keepe my come or provifion 
 h\ms necelTary I keepe my life. So here. Its not necefTary that we 
 thrive, or live long, or live at all, ( for we may be happy without 
 any fuch j but it is neceffary we have the life of grace in our foulcs 
 No w the Sacrament is Chrift our life and nouriOiment. S^ept yce 
 eate theflejh ofthe Sonne of man, anddrinke his blond, ye have no life 
 »«7(?;^,M.6.5 5.Whatcafe are fuch liiifcreants in then forfoule 
 hfc, as abhorre Sacraments ? 
 
 Keafon 4; Fourthly, the induftry and paincs taken by thofe famous worthies 
 
 1 Chron.zo. andrellorers ofthe collapfbd Paflbover, both in their commimons 
 
 2 J. fent about, their munificence in providing lambes for fuch as wan- 
 
 ted, and their charge given perfonally to the people, to keepe the 
 iChron.3«. fame to the Lord, doth fufficiently argue that thefe holy Princes 
 ^u^h were fooles, if the thing they undercooke were a needeleffe triflt ? 
 
 How 
 
C H A p . p i^ ittthea^of Commumcatmgl $ $ ^ 
 
 Howmuchleffethcnistheureof the Paffeover of the Gofpel a 
 needleffe thing ? 
 
 Fiftly,if the Lord prefle oftennefle of comming^to the Supper as 
 a neceflary duty , how much more is a comming and tendrino of 
 our perfons to God , necdelcfle ? If fcanty comming bee a finnc, 
 ivhat a fearefull premunire then runne they into, that refufe at all' 
 to come ■'' 
 
 Laftly, ifthe fcopc of the Supper be peculiar honour and thanks v 
 to 6od for Ghrift,and a folemne holding out his death till he come.- j^^^ ^' 
 what a finne is that which cuts off both the gcnerall end of the '^^^^'^ 
 Worfliip,and the peculiar fcope of this? But I dwell no longer up- 
 on a point fo cleere : To brutifii fwinc reafonisloft; and to the 
 good it is ncedlefle. 
 
 Before I leave the point I muft adde a few ufes. Firft^terrour to r/es 
 all profane Efaus, who being out of love with the Sacrament i Terroii ' 
 through loathmg of examination of their woefull profane lives 
 f which indcede are fo intricate and over whelmed in finne that 
 they admit none)make it their conftant praftice to abandon all Sa- 
 craments. And when they are cut offby mens cenfures for this theic 
 contempt,they are content fo to live & are no whit troubled/a man 
 knowesnot whether the difeafeorthe remedy doe worfe with 
 them. I might compare them to Cain , favc that I fhould wrong 
 him by an/uft a comparifon. Cain, becaufe hee had villanoufly 
 and facrilegioufly defiled the ordinances which ^^<?/and he joyned 
 in^ was debarred of them and for ever call out of Gods prefencc <> 
 But as curfed as he was, he could lay it to heartland fay it was too r 
 great for me to beare. But thefe Atheifts and fwineare fo far from "^''^' 
 that,that they willingly content themfelves to be caft out,& think 
 it is a good barre to keep them from that which they are glad to be 
 ridde of.If ye askc why they do thus,they izy.thty have bufinefle 
 to doe,and cannot skillofthis new doarineof Triall,or cannot be 
 reconciled with their enemies. But Oh monftersinthe fliape of 
 men Idoth the Lord appoint ye onc'ordinance to fit yee for another 
 as the Sabbath to exempt ye from your work ; and the doarine of 
 tryall,that ye might come better prepared,and do ye pieke a quar- 
 rell with the one to balk the other?Do ye turn Gods helpes to lets? 
 Surely yc {hal pav double for your contempt,both of the means & 
 the duty it {d?t. If a man bid his fervantgoe to walkc in his field 
 from morning to night, & he run to the Alehoufe & negled his la- 
 bour: whenhis mafter comes to reckon with him, will it be an ex- 
 
 ^ €Ufe 
 
334 OfourhhAvmr Part*2» 
 
 cufe for him to fay. Truly I was taken up fo betweene your houfe 
 
 ■ and your worke,that I negleded iti'Nojhis matter will anfwerA)h 
 
 thou bafe wretch, when I commanded thee my worke, did I not 
 
 forbid thee whatfocver might turnc thee from it ? I will pay thee 
 
 double ; both for thy Ale-houfe hanting,and thy forbearing of my 
 
 (OfyBien^ wor ke alfo.Oh IBut if they come not,they fhall not eate(fay they) 
 
 Anfwer. and drinke their owne damnation I Anfwer, Yet they efcape not ; 
 
 1 Ctr.i i.25>, jgj. ^Q^ teH mee whether of thefc fentences bee more cafie , vuc, 
 
 Luke 14. They eate and drinke their owne condemnation by comming, or 
 
 take him, and bind him, caft him into utter darkeneffc , where 
 
 there is wailing. weeping, & gnafliing of teeth, for not comming ? 
 
 If there bee any oddes, much good doe them with it : But their 
 
 deepe Lodcke cannot helpe them to any. 
 
 Oh ! That thofe into whofe hands the keeping of both Tables is 
 committed,would another while turnc their eyes to hunt out thcfe 
 beafts I and the edge of their authority betimes to cut off fuch from 
 the City of God \ Oh that they would turne the backe thereof unto 
 all godly and upright hearted ones, whofe joy is to partake the or- 
 dinances in their beauty and pureneffe! My foulc within me faints, 
 tothinke how unanfwerable afacriledge , and horrible a plague 
 they are guilty of, who having the cocrcixre power committed un- 
 tathcm,Yuffer our Sacraments to be ma,de execrable, either by the 
 profaneneife of receivers, or the Atheifmc and Popery of apfcn- 
 ters and Rccufants / Oh I compell them in Gods feare to come I not 
 by thrufting any particular man upon the Supper, beeing unmeete : 
 but by providing, that whofoever may bee prepared and will not 
 come , may pay for both eontempts. Thus did thofe Magiftrates 
 whom before I named, I end this point thus : Firfl:,^let the Ma^jj- 
 ftrateknow, that as the MinifterofGodreprefentsChriftinhis 
 propheticall office, teaching every foule to be prepared to come, 
 and then joynes the Kingly office,to debarre him thence till prepa- 
 red : So the Magiftrate onely exercifes their Kingly office, taforce 
 all to come. J^ econdly, all ye wicked refufers, ceafe your quarrel- 
 ling with God, and turne edge againft your felves and fay, Wpe- 
 fuU wretch, as the cafe ftandeth with thee, whether thou come or 
 come not. thou art both waies fnared and accurfed. There is no 
 way for thee but to humble thyfelfe, firft prepare,and then come. 
 ^2o ■ -Secondly, this reproves all Chriftian receivers(for fothey would 
 
 Keproofe. f^inc be named,-and perhaps fome may bee religious) who though 
 they come, yet-fcant God as much as they can in the number of 
 
 . " his- 
 
Ch a p . 9r in the aSf of Commumcating, ^^^ 
 
 his Sacraments, and come as feldome as poffibly any honeft men 
 cancome. What a fliame is this .'* Perhaps a wife oblerver may 
 note at fomeone Sacranient twenty to abfentihemfelves, whom 
 no caufc moves, fave that they received laft time / W hy ? are yec 
 afraid leaft mercy fliould compaiVe ye as a fhield , and follow yee 
 from Sacrament to Sacrament ? Doth not this convince ye, that 
 ye turne your backes upon Godjbecaufe his yoake is burthenlbme? 
 Cbnfider it in Gods feare ( I fpeake fpecially to mine owne ) and ^ ^^ ^ ^^ 
 remember that 'Paul cHXs for oft doing of it. And the primitive Ads zi 45« 
 Church having lately loft Chrifts body, did daily behold his fpiri- Gal. 6.7. 
 tuall prefence in the Supper. Truly, luch as doe fow fparily, fhall 
 reape fparily ; and hee that will doe no more for God than needes 
 muft, fhall have no-more of him than needs muft. No, nojthe Lord 
 mufl be ferved fuitfully j with all our ftrength and courage : De~ p^. , 
 light in the Lord, and he will give tliee thy hearts defire. The or- '^^'^' 
 dinances muft be throughly plyed and waited upon, yea, made the 
 uttermoft of, by all fuch as looke to thrive upon them ? Dallyers, 
 and timefervers , and fcanters of God, fhall never drinkc of the 
 brbokes of butter and bony which Bowes from thefefountaines. 
 And O lazy receiver, who takeft turnes with God, whatdoft thou 
 know whether the turne be the right one or the wrong? and whe- 
 ther God will follow thee or no, when thou commeft at thy plea- 
 furc,or forfake thee for thy forfaking himlOnc fhould thinke.that 
 an afTembly of fuch as have beene taught the way of this worfliip, 
 fhonld not (after 20, 50, or 40 yeares ) balke the Lord every each 
 Sacrament for lack of lifl or leafure to prepare themfelvcs : but ra- 
 ther count it their great gaine (next to Gods honour ) to come of- 
 ten. I know not how general! this ill cuftome is : But have obler= 
 ved it fo much where Meaft wifh it , that I muft complaine and 
 call for redreffe. Surely none ftreighten God in his Sacramentjfave 
 thofe that take the uttermoft of their owne liberties inprofits and 
 pleafures, and vanities ; It is commonly feciiie, that they thinke all 
 fpirituall fervice too much : thinke alfo all liberty to the flefh too 
 litle: Beafhamedofthisyourcourfe? you would foone tell God 
 ofic, ifherhouldbleffeyouby halfes,asyoufervehim. Oh.'ferve 
 not the Lord with fhreds which coft ye nothing. Count ye his fer- ^ Sam, 14.84, 
 vice per fed freedome, -and his burthen light, if ye be the children 
 of the free, and notthe bond-woman. 
 
 Thirily,this is admonition and caveat even to fome fuch as have yfe ? , 
 piepared themfelvcs duly 3 to beware, left Sathan winde in witbAdmonitiort, 
 
 Z 2 them 
 
>| I ^ of our behAvmr Part ,2 i 
 
 them when they have done, and comming bet\Yeene cup and lip) 
 diflfwade them from eating that bread and drinking of that cup. I 
 tell you he is a fubtile fophifter, and hath (o bewitched fome novi- 
 ces, that they have made themfelves away,under this pretext : left 
 they (hould live longer and finne. And he can fuggeft unto fome 
 feai efull ones : That feeing they have done to the uttermoO: to pre- 
 pare themfelves , it is no great matter for the afl of receiving it : 
 feeing the endeavour withX^iod is as the deede it lelfc. And fo it is 
 (I grant) where morecannot be attained ;but not where itmay:for 
 Phili. l^ he faith. 5 1 is God by whom yee have both the will, and alfo the 
 power to doe. Put the cafe an husbandman fliotild plough and fow 
 and fence,and waire the whole yeare for his Crop ; and when it is 
 ripe, hee {hould keepe his bed and fay, 1 have prepared for havel^ 
 to theattermoft, therefore now I will let my wheate ftale m the 
 eare for lacke of reaping. Would not all chronicle this man for a 
 
 • foole I yet fuch folly there may be found in the profsffors of Reli- 
 gion : For why ? many who both in their ownc judgemcnt,and o- 
 ihcr mens have approved themfelves to bee the Iords,and abhprre 
 to fofter any finne in them which might difable them from eo^n- 
 fort : yet,pretending their unfufficicncie, or from an unthankt fill- 
 heart, or melancholick fearcs, or foureneffe and fuilcnneffe : fud- 
 clenly kick downe all their buildinp, andrefufe to come to the Ta-" 
 ble of the Lord But oh poore deluded creatures ' What is this,fave 
 to confound Gods iflues and ends ? What is it but in a fort to con- 
 demnc the righteous,and to juftifie the wicked ? What is it, but to 
 croffe with God,and to make that ordinance which ferves for edi^ 
 fyine, not onely to ferve to no fuchufe, but rather to a worfe ufe, 
 than if no fuch ordinance at all had beenc?For why -^Doth it not as 
 •equally contradi(5l the rule of Triall, that a prepared foule fihould 
 not come, as,that an unprepard one fKould come? Let them know 
 that they offend as much in not comming,as if they having not try- 
 ed themfelves, durft come. And the Sacrament efpecially lei vmg 
 for the fupply of our wants : thefe bereave themfelves not only of 
 the end of triall.but of the endof the Supper it felfe. I warnethem 
 therefore to be wife & advifed.Do not beftow much time in trini- 
 mine & preparing to meet the bridegroome ; and when the marri- 
 age day & feaft is come,then looke fowrely,& make queftion whe- 
 thcr thou (houldft meet him or not,This were to make a May-game 
 for the devilUto efcape the guUe & make fhipwrack m the haven ; 
 mm lay hold upon th« iord lefus in the day ^ feaion of his grace. -5 
 
C H A p ^ p. ifj thenti of Communicating, ^jf 
 
 and fay,Lord,the meanes I have iifed, preparing to the end: let me 
 not (like a foole) take my labour for my paines^but attaine the end 
 ofmy labour, in comming to thy Sacrament, that both my Ibule 
 and body may honour thee together, and both carry away comfort 
 ofthypromife.- remembring how fearcfiill a thing it is, tofepa- 
 rate the things which thou haft put together. Thus much for the 
 firil head. 
 
 • Having thus brought on the Communicant from his preparati- 
 ; on, to the Tableof the Lord; Now I come more neercly to dired „n^]"|J'n^^Ji 
 him about his due carriage there. And firft for fuch generall carria'^c cag-iage. 
 both of body and minde, as concernes every ordinance; I will bjc 
 ihort, as haltening to the more pertinent carriage at the Table, tor 
 thccxternall carriage firft, it muft not be unrevercnd, g axing, idle, ^» 
 offenfive, light, wandring, wearifome.* nor yet Popifh, formall, ^ "f' 
 refting in fome oatward gcfturc, without any reverence of fpirit| 
 but fobcr, compofed, attending the duty and befceming k. Vnto 
 tvhicb,fingingofPfalmesofpraife may be added, fofarreas may 
 not confound the adion. And Almes alfo at the end of the Aftion, Mat.i^. j ». 
 in token of true Thankefgiving ; that feeing we cannot reach the 
 Lord, our love may fall upon his poore Saints. As touchingthePfil«*^'*t 
 behaviour of our fpirits, they are to be prcfent with God : All the 
 Liturgies of the old and new Church hive that folemne claufe in 2. 
 them [[Lift up your hearts; Wc lift them up to the Lord :] And Next of the 
 moft excellently (rather like a Preacher than a King) lofia charges '^"'f- 
 die people thus, 2 -STw^.ag. 21. Keepethe Takeover to the £or^*^'"S-*S*** 
 yourGoA, A ftrangc phrafe. If he had faid. Pray to the Lord, or, 
 givcthankes to the Lord, weftiouldhavc conceived it j buthcc 
 faith, keepe the PafTeover to the Lord; meaning, Raife up holy^ 
 heavenly hearts and afteftions toward the Lord, who is prcfent to 
 fee your difpofitions, and thereafter to requite you. This for the 
 generall, more in the particulars will be occafioned. 
 
 But more fpccially the Lord requires of all his , peculiar behavi- parjicujap 
 owrsat his Sacrament. The firft of thefe duties that concerne them, carriage, 
 is commemoration,or thankfgiving for the Lord Iefus:The Father To the whole 
 prefents him at the Supper in his fiilncflejthat we may make it as a Sacrament. 
 Monument of his death,and of all his benefits .This is that he faith, ^ • ^°|JJJ"^'' 
 Doe this in remembrance of me. As we fee in Colledges and houfes '"°'^* ^ 
 founded by the bounty of great men that they have folemne dayes 
 cf commcmoration,to rehearfe the names and bounties of their bc» 
 licfaftorsjfo die Churches day,& feafon of thanks for Chrift & his 
 
 Z 3 benefits. 
 
33^ ofourkhavioHf Part. 2 « 
 
 Matter c^ot- benefits is the Sacrament of the Supper : Hence it is called the Eu- 
 ten. "^ chariftorThankfgiving. Nowto thiscndit wercnotamifle for 
 Patterns of US, to fet before us thofe patterns of thankes which we reade of in 
 J^^^^f?^^^"S Scripture for the benefits of Chrift.Lf we reade the 53 of ^/^; the 
 Efay <5T I ^^^ ^^^ verfes, we {hall fee how the Prophet breakes out into a 
 ^ '■ ' gratulation for Chrift : fVho (faith he) is he that commeth up from 
 Bozra mth red garments^ glorious in his apparrelt, mighty to fave f 
 IFherefore art thou redy and thine affarreli a4 he that treadeth in the 
 'pptnefat ? I have trodden the rrine^prefe alone^ cfrc,. I wiU mention 
 the loving kjrjdneffe of the Lord^ according to aji the goodnejfe.^c, Sa 
 Revd. 1. y. alfo that of Saint fohn. Revelation i . Verfe 5. who is the faithfuJl 
 witnep and firfi begotten of the dead, and the Prince of the Kings of 
 the earth: who hath loved us^and tvafhed mfiom ourjinnes in his orvne 
 f>lood, and hath made us Kings ani Princes unto God and his Father % 
 2 Tim. 1. 1 7. f^hi^-^^ dominion and glory far ever. See the like I Tim. I. 17.' 
 ?!oTv unto the King immortally invifibU^the onely rcife God be honour 
 I Cor. I J, 5 7. ^K?^''^ for ever and ever. Amen. So Taul 1 Cor. 15. Oh heU 
 n4jere is thy viUory > oh grave vohere is thy fiing ? The fiing of death 
 isfnne, and the firength offinne is the Law ; But thankes be to God 
 vpho qivethus vlHory through our Lord Jefus, See alfo Rom. j, 
 Rom -7 2A '^^' ^^^ ^^^^ deliver me from this body of death ? I thanks God 
 m.7. 4 fh^,f,^f, pj-^ Chriji our Lord. We fee, the Saints of old could 
 make Songs oftheLambe, and his deliverance-- Afofes and Afi' 
 Exod I ? I ^^^^ ^^^*^ ^^ greater pray fc for their deliverance from Pharao, than 
 ' '■ * they could make fongs for Chrift j But howftiould we doefo.? 
 Surely if we would take the like courfe with our bafe hearts at the 
 Sacrament, which they could doe without it, wee fhould doe as 
 they did. They filled their foules to the brimme with the medita- 
 tion of his benefits: So fhould we doe at the Sacrament. The 
 Lord gives us a feaft of him in all his difhes, wee may choofc 
 which our appetite moft longeth after , ail fummed up in the 
 feales of his body and blood: } meditate of that love which made 
 him forget glory, and become fb^mej a worme of the earth *• con- 
 rinue with long fuffering and bafencfTe, thirty yeares upon earth, 
 that he might be called a>nd annointed to fuffer and dye . Confider 
 his iniferies reproaches and indignities, from the vaflalls of Satan: 
 his being tempted bytheDevilh fpending dayes and nights in 
 fading and prayer - willingnefle to be taken by his encmies,and to 
 endlurc his fathers wrath to the utrermoft, and crying out C^ 
 fl^i ^Jf 9< "^h ^# ?^^? forfal^n m I CuU OBt what parccU 
 
 thou 
 
thou canft from the cratch to the croffe, fuch as affords the deepeflrs 
 the divineft grounds of meditation, able to conquer and ravijh the 
 foule, andtoblowupthatfparkleof love andthankes which is 
 kindled in thee.Thou canft turne thee no way^but matter will offer 
 it felfe to thee, to raifc affeaions to the Sacrament. 
 
 Matter being thus raifed, fct thine heart on worke therewith ; ^ ^ 
 letadmirationatthisloveof Chrift fo fet upon thee, ^tv^y^oYy^^^^^^l^^^^ 
 rebell, when thou wert (not the moft unprofitable or unworthy, thereby. 
 but Vmoft treacherous of a thoufand others; let it caufe thee to 
 cry out: Why fliouldft thou thus reveale thy lelfe to me, and paffe ^^^""J^^^^^^ 
 by fo many /"What Oiould move thee to empty thy felfe to the bot- ^^ ^^ q^^ 
 tome of thy excellent conntcnts, that thou fliouldeft obey even to and Chrift/ 
 the death of the croffe^and that for fuch a wretch as I.Ohi how my Pfal.s.4^ s . , 
 foule is linked to thee/ How doe I love thee.? What parts,wealth, 
 efteemc, hopes, welfare,yea life it felfe {hould not be dung to nie 
 in rcfpedl of thee/ Whom have I in heaven but thee, or whom in praJ. 7 5. S4, 
 earth to be compared to thee/ Yea this abundance ofthankes to 25. 
 Chrift /Jiould carry thy heart through him to God the Father , as 
 PaulyCfit. 1 . 1 7.fpeakes. O Father ,how couldft thou fpie out fuch a CoL|. S7i 
 (inner as I out of a thoufand, to choofc and call mee home? how 
 couldft thou forgoe thine onely Sonne, and fuffer him to be made 
 the off-fcouring of the earth, rather than I fhould pcnfti /Oh/who ^y^^^^^ ^^^ 
 is a God like untp our @od, forgetting and pardonmg the tranf- 
 greffions of the remnant of thine heritage ' Oh / My foule magnifi- q^ ^^^ j^^j^ 
 cth the Lord, and my flefti rejoyceth in God my Saviour / From ohoft, 
 both the Father and the Sonne,letthy thankes proceed to the Holy 
 Ghoft: Oh bleffed Spirit, who blowcft where thou lifteft, what 
 moved thee to makt this Sacramcnt,fuch a fweete feale of pardon, 
 and heaven to fuch a ftaggering diftruftfull creature as I am? Why 
 haft thou affured my foule by thefe fweete pledges of fccurity, that 
 I ftiall not pcrifti, nor for ever be feparated from thee / My ioula 
 fhall never forget fuch a bleffed Spirit, as hath conveyed his beft 
 affurance into my foule, fo barren and empty thereof before. 
 
 I fay, thine heart fhould fatten upon God the Father, Sonne,and 
 Spirit with all admiration and thankes ; and from this thankes ^^ 
 fhould iffne into thy foule all peace, joy, complacence and delight ^^ ^^^pj^^ 
 in the Lord. All thy thoughts, defires, afteftions, purpofes endea- cence,d.lighs 
 vours,and abilities {hould pitch themfelves mhis fountaire: wholy and joy. 
 refigneupthemielvestobeathiscommand,mourningthatthetrait ^^^^ ^ ^^^ 
 {hould be come tothcbirth,andno ftrength tobnng forth.Yea be- ^^ ^^ 
 
24^ of &tty hehdviour Part. 2, 
 
 f des this joy. thy fbule being thus warmed and inflamed with the 
 
 bounty of the Lord,(hould (liake ofFdeadnes, wcarinesanconftan- 
 
 cy and renue her covenant with God for time to come,faying thus; 
 
 Oh Lord, thu^ haft thou magnified mercy above juftice towards me 
 
 To thankcful ^ ^""^V ^"^ ^yhat can thy fervant doe to thee? What (hall I recom- 
 
 .l-prefiionr ^^"^^ S ^^ ^^^^^ ^^^^ all thy \ov^}OhlImlltAke ufthe cup ofSalva^ 
 
 Aii6. ^. f^^^andpraife thee f I will not approach to thee with flockes of 
 
 jpi ^^"ibcs, or with rivers ofoyle, but with an humble, meekc, and 
 
 righteous walkmg with myGod.'Oh Ithat there were fuch an heart 
 
 in me ot taith, love and uprightneffe, as to walke in and out with 
 
 thee in all thy commandements^that it might goe well with me for 
 
 Dcut. ? . 19. J^f/- ^^ ^^at there were not rather foch a bafe heart of noth,eafc 
 
 ?f3l.i9.ult. lclfe,world and fenfuality,to withdraw me 'Oh/ Let the thou'^hts 
 
 ot mine heart, and the covenants of my foule and toneue be ever 
 
 Indi^aadoa ^"^^^^j '"'^ '"''S^^ T'^ ^^e^' O Lord my God' Then (hould I 
 
 ctt oai bafe. |°^ 4odayes to Horel^, even from Sacrament to Sacrament, in the 
 
 neiie. ftrenpthot this thy feaft 1 Yea this congregation wherein I ftand, 
 
 I Kino.ipX (which IS partaker with me of the like mercy )aiould be a witncfTe 
 
 of my faithfulnes,and m the midft of thy Courts & Temple fhould 
 
 I performe the vowes which I have made/yea & that grace which 
 
 Pfal.ii6.uk f have foundat thy Sacrament fliould goe with me,and follow me 
 
 through my life, to leafon and fanftifie all my courfe, my prayers, 
 
 my wprfliip, my marriage, my company, my bleQings, my croflcs' 
 
 my whole con verfation/This may ferve for a briefe view of Sacra- 
 
 mentallThankfgivingjorremeinbring the death of the Lord lefus 
 
 2 ; The lecond diity,is perpemation; intimated in that claufe of our 
 
 Duty. Perpe. SaviGur,For fo doing, ye fhew forth the Lords death till he come 
 
 7TT^ • o ^ r^/'^ "^^"'^^ '^ ^"^ ^""'^^y- ^'^^ know,it is not with Ac Sacrament 
 
 i", , of the Supper, as it was with that daily Sacrifice which the lewes 
 
 oftered to God morning and evening. That was deftroyed when 
 
 Efay 66.Z ^ . ^"^ Temple of lernfalem was ruined by Titus Vefpafian. But the 
 
 The Sacra- i^^ppei ofthc Lord lefu-stypified (in part)thereby,is to laft till the 
 
 rn^n-erciTal! Worlds end w\ one part of the Church or other. Popery by their 
 
 .n .r. chmci. curled Mafie,.\' other hereticks by their devicesior many hundred 
 
 ycares togcther(tkrough Satans enmitv) interrupted fhrewdly the 
 
 purity of Chrift Sacramentall.They brought in a Sacrifice for a Sa- 
 
 trament,and defiled this ordinance £o farre^that they quite defaced 
 
 MjY^Ic'^es (as hiftories relate) in derifion of the Supper, and of 
 
 '^^^M A^-^""^" ^^'^'"^ wontev.ery Eafter, to fteale a Chriftian 
 
 chadeorliriphng.andtocrucifiehimuponacrofle: all (as much 
 
 in the 
 
 as 
 
C H A p . p • in the ait af Cofrnnunkathg, 341 
 
 as in them lay)to deftroy the true doftrinc and memoriall of Chrift 
 Sacramentall. Truth is odious to the facf^^ors of fupcrftitionc and at 
 this day, what doe Fapifts reproach with fo bafe termes as the Sup- 
 per of Proteftants, calling the Table of the Lord by the name of 
 an Oyftcr Board^and the Sacrament by the name of the Hcrcticke 
 ordinary I alleadging, that their Altar and Tranfubftantiation are 
 theonely true meancs to honour Chrifts Sacrifice, which they offer 
 to God forthe finnesof quicke and dead,but not receive from God 
 as a pledge of forgivenes and hoHneffc.Now marke,the Lord in all 
 ages hath ftill upheld the glorious beauty of his entire Sacrament, ^^^ j^^|^^ 
 againft all fuch corruption and profanation . And that efpetially by ^ 
 
 fuftaining his poore fervants to (lied their blood, in the defence of 
 thij caufe. We know how many hundreds in King Henry the % .6, 
 7.8. dayes but more openly in Queene Maries ^h^Qt&d in our own 
 nation for the defence of this caufe of God.-befides the thoiifands of 
 Martyrs in other Countries by the Inquifition and tyrannic of Po- 
 pifti Bifhops. Neither are we to looke, that in any age (till the 
 kingdome of Chrift come)this holy ordinance (hall ever want ene- 
 mies; who either openly or feceretly,in part or wholly, will feeke 
 either to undermine andobfcure the purity and honour, or over- 
 throw the fiibftance of this Sacrament. But all in vaine : for this 
 /hall ftand as a brafcn pillar in the midft of the flood,and fhall fur- 
 vive all corrupters and enemies; and jQiall be perpetuated in her 
 honour and integrity, till the comming of the Lord lefus to Judge- 
 ment, when all hcrefie {hall perilh with the breath of his mouth;& 
 Satan himfelfe is driven from earth, and confined for ever to hill, ' 
 
 But how ftiall this great worke beeft'e(5led and continued in the illuflration o^ 
 Church fo long, and fo daily? Surely by thofe his people who are the meanes ef 
 members of the militant Church, who (like Champion;,- of ChriftJ "pholdino r. 
 ■fhall ftand out for this precious lewell committed to their truil: and 
 fafegard. Both Minifters by their diligent teaching the doctrine of 
 the Sacrament, and vindicating thereof from the cavils and cor- 
 ruptions of Popery : And the whole Church both Minifters and j; 
 people, by their receiving this Sacrament according to the pure in- Miniikrs 
 ftitution of the Lord lefus without leaven of mans mixture : Both teaching. 
 thefe, 1 fay, arc appointed to perpetuate the honour and dignity 
 thereof, in fpite of all enerfiies. Indeed I grant, that perhaps each 
 poore foule in receiving, doe not pundlually attend this; but the a. 
 Lord attends it in them,& effeds itbythem,while he fuftaines them People in 
 by faith and good confcicnce,to come & partak-e this ordir.ance,in- <^oiife(UQ§* 
 
 . corruptly 
 
34^ Ofourkhdvmr Part* 
 
 corruptly andfinccrely.We fee then what a maine charge lyes up- 
 on every found Chriftian*, though he be no Maytyr,yet he is a con- 
 fcfTour to the truth of the Sacrament fo oft as Me receives it^ccor- 
 ding to the ordinance.He holds out with an hand openly to ail that 
 can fee.the death of Chrift^till he come:and by his cleaving clofc to 
 the will of the Ordeiner, becomes a witnefTeto Chrift Sacramen- 
 tall : bearing downe, as with a ftreame, all popifti, fuperftitioiis, 
 lewifli, wilworftiipping enemies of this holy Sacrament. 
 
 Onely fuch as by faith cleave to the inflitution of C hrift , the do- 
 ftrine of a Sacrament and Sacramental! relation, the promife of the 
 Lord lefus to be prefent till the end of the world with all fiich ; £ 
 fay, onely thofe that abandoning a Sacrament of forme and dcedc 
 done, reft upon the power of a promife for making good the ftuic 
 of their receiving to their foulesin the Spirituall nourifliment of 
 The great ^^ Lord Iefus,doe beare witnefle to the Sacrament aeainft all u- 
 duty of a re- furpers; who elfe by their trickes and devices would robbc the 
 ceircr urged. Church of this Monumcnt.Theref ore it concernes every true Chri- 
 ftian.not onely to take upon truft from others, the doftrinc of the 
 Sacrament, but to underftand it therafelves warily in their recei- " 
 ving, that they cleave to the rule of Chrift, and ftop their cares to 
 all Popiih chapmen in this kinde, who if they might be hearkned 
 unto, in their confecrated ftones, adoration, and other curfcd cere- 
 monies,foone would the honour of the Sacrament lye in the duft. 
 The duty lyes,not only upon the Dodor of thechaire, or the Prea- 
 cher in the pulpit, but upon each member of the militant Church, 
 That he fliew fowh the death of the Lord till he come, Keepe the 
 truft which is rcpofed in thee, poore as well as rich, unlearned as 
 well as skilfull,bafe as well as honourable. In this thou (hareft with 
 the bert(for kinde though not degree) that in thy receiving cor- 
 ruptly or purely ,the truth and glory of the Sacrament is either pre- 
 fer ved or betrayed to the enemies of the death of Chrift. If a man 
 fiiould betHrufi: thee at his death with the difpenfing of his wealth, 
 and managing of his Orphans,as truly,as if he were alive to behold: 
 tell me,durft thou be falfe to a mznf And (halt thou dare to be falfc 
 to God,who hathbetrufted thee withtheChurch trearure,Imeanc 
 the prefervation of his Sacrament in her purcneflfe? Looke well to 
 thy felfe therefore : Thou art now a G uardian of Chrifts Orphan, 
 not a mans .- and he will not hold him guiltlefle who (hall forfeit 
 this truft. And this be faid ot the fecond behaviour of each commu- 
 nicant in the ad of receiving. 
 
 ^ The 
 
C « A p . p . in the a^ of Communicating, 3 4 , 
 
 The third Folio weth, which I call, holy accommodation of the j^ ^ . , 
 lenfes and fpirit of a receiver, to thole Sacramcntall Atfls both of sacramcm in 
 Miniftcrs and people,occafionedat;and during the time of the Sup- her ads and 
 per. In the former Treatife I have handled them at large with their paffages, 
 ufe: Here I only touchuponthem briefly,in point of Adluall beha- 
 viour. The fum is, that the Sacrament hath enough in it to bufie 
 and take up the whole man of him that receives \tx and it is no dead 
 cb;e<fl, but lively and fruitfull, to exercile him who delights] in it : 
 Sodtiat he dial notnecd toborrowdev^otion from the marking how 
 this man and thatwoman carrie themfelves,or by reading of Ghap- 
 ters,and fuch like helps. But the Lord will have him bend his fenlcs 
 to marke what ads are there pafling betweene God and his people; 
 for he knoweth that the behaviours fetcht from the Sacrament are 
 ever fafcft and beft at the Sacrament. And that by marking thefe 
 ads, the foule of a bekever will gather one wholefome occaiion or 
 other to edifie it felfe: as for example. When he beholds the Mini- The firft. 
 fter of God {landing in Gods ftead,and feparating the Elementsjhe 
 gathers, thtt God the Father hath given the Lord lefus to the 
 ^hurchjand thereby comforts himfelfe in the free gift: of God. 
 
 Secondly, when he fees him to blefle and breake the Elements : The fecond. 
 lie remembers that himfelfe pierced and brake his body and fides by 
 his finne,and provoked the juftice of the Father againft him^which 
 caufcs him tocate this Lambe,and to mixe fweete meate with the 
 hearbes of mourning and contrition. 
 
 Thirdly, when he heares the minifter offer the Elements to him- The third.' 
 fclfe in particular, he heares in him the voyce of the Father, exhor- 
 ting him to apply the Lord lefus to himfelfe for his peculiar 
 ftrcngthening againft Satan,the world, and corruf^ion. 
 
 Fourthly, beholding himfelfe to thruft forth his hand to take, Tnefourtli. 
 cateanddrinkethc Elements : he re;oyceth to thinke, that God 
 hath united them to Chrift infeparably, that by the power of the 
 ordinance, the one mightcarry the other into the foule, and the 
 foule mightfaft^n with faith and hunger upon both, as the true 
 Nourifliment of grace, peace j*oy,unto eternall life:fo that no ene- 
 my {hall be ever able to fruftratc the fruite of this Sacrament.Alfo- 
 when he fees the Church partake with him in thefe myileries, he "^^"^ ^'^'^••' 
 perceives an inward tender love and communion, quickncd in his 
 beart,&drawing him to rejoyce in his own wclfare(as a member} 
 in,and under the welfare of the Church ;through which (as the bo- 
 fty^each member receives her own fp«ciai influence from the head. 
 
544 BcvH»e6ughttodeftfmeouYfelv€5 Parti 
 
 The fixth. Yea the Pfalmes and Almcs of the Congregation, fung, and 
 given from a cheercfull and charitable heart, both to God and his 
 poore children; doth provoke him to doc hkewife, to fing with a 
 grace in his heart to the Lord, and to diftribute with a loving fpirit 
 to the ncceflities of the Saints. All which being pertinent relations 
 to the Ads adminiftredjdoe further and ripen the foule in the grace 
 of the Sacrament, fo that it (hall not neede to repent her of her la- 
 bour, but with the end of the Sacrament reape alfo the fruit and 
 carry away the blefling, and returning God the glory. And thus 
 much oF the behaviour of the Communicant at the Sacrament; 
 which if it were well weighed, what difference {hould we foonc 
 fee/a maine difference betweene the bafenelTe of man,and the Pro- 
 
 Condufion, vifion of God? Alas, this wouldbanifli all earthly,weari(ome,feB- 
 fuall, wandring carriage of communicants: who either for lack of 
 found knowledge* or elfe want of favour of heart, arc faine to fill 
 up the time of long Sacraments, with moft tedious thoughts and 
 affedlions, and fo defile themfclvcs in an irkcfomc receiving of 
 that, whereto they madefo folemne a preparation. Whereas wc 
 know,that as it is a greater commendation to a lubjefl:,to demeane 
 himfelfe duly in the prefence of his Sovcraigne,than only to fpend 
 thoughts before hand, how he may doe if. fo it is no fmall coni!- 
 f ort to a poore foule that he hath painefully prepared it felfc, when 
 alfo it can converfe with God in the ordinance, fo, as it may lay no 
 offence in the Lords and her ownc way, from a plentifull difpen- 
 fing of mercy upon her felfc, while thefeafon of (Ufpenfing laftcth. 
 And thus much for this Chapter. 
 
 Chap. X. 
 
 Touching the due carriage of a Receiver After the 
 Sacrament ended, 
 
 Tiic third and^'^SI ^ conclude thc wholc Trcatife, Jet mc alfo adde a word 
 laft General !,^S ^^ or two concerning this laft, but not leaft duty of a corn- 
 carriage after. ^1^^ inunicant afirer the Supper j a piece of worke very h'ttle 
 *^^'^*^' regarded by the moft. But let us know, that as fome part 
 of the Sacrament was entrcd upon in preparation,fo fome part of it 
 is to be done after the publick adlion ended. I confefleit is counted 
 a ridiculous thing by thc mofl to be fo precife, as never to have 
 done.but to goc from Church to chamber,& there finifli the work. 
 
 But 
 
CHAP^ior Mfter the Sdcrament. 545 
 
 But to fuch as make confcience of other ordinances in private, this 
 will be more welcome • and no paines will be thought too great 
 for the attaining of fo great commodity . 
 
 Briefly then^the Supper being ended, a Chriftian receiver fliould i * 
 in private fet himfelfe in the piefencc of God, and performe thcfe ^" ^P^cialldu* 
 two duties: The firft of faith. The other, doe furvcy of his recei- ''^' , 
 ving. Touching the firft: A CJiriftian muft clofe up the whole adi- Father, 
 oft withthe'Amen, and fo be it, of faith, lotting upon the wordof Efay yj.end 
 iSod;,that It flialt be to hini in the fruite of his travell, according to 
 tlrat which God hath caufed him tolookcfor. It comes in my Aft.ii.ij. 
 minde what isreeorded, AEls 12. of the Church aflembled toge- 
 ther in Afaries houC^. They had beene earneft to God for Peter 
 itt their pray ers. It pl'eafed God to heare them, and bfeake chaines 
 and prilons by them : and to {^nd Peter miraculoufly among them, 
 as they defired. Now when the Damofell came in and told them it 
 was Tet'^r^they told her flie was maddej it was an Angel. Whence 
 c^me this, that they fho^ld fo hardly beleeve that which they had 
 rc» earneftiy prayed for ? iSurely, becatife faith is fuch a ftranger to 
 our fpirit, even when it is at the bcft, that it feemes to bee a grace 
 above us. Carnallreafon, feare, and diftruft arc alway upon the 
 latch ready to breake in when we have becnemoftfpiritually oc- 
 cupied, (how much more then ordinarily } and to buzze into oar 
 ear4$t^us : Thus now thou haft beene bufied, and as thou thinkeft 
 tl^oti h^ft'difcerned that which few have dpne at the Sacrament s 
 BUt'wh^t if all this thy labour fhould bee loft ? What if God 
 fhould doe neither good nor evill ? What if for all this, thou (halt 
 be no better than if abfent ? Oh / Here then let thy faith ftill bee 
 attentive to guard thy.iouJe , as Satan is with his fiery darts to 
 difmay tte * bee able .to quench them by faith ; thinke it no 
 flfrahge thing that unbeliefe hath never done aftaulting thee i but 
 ply thy felfe with this fliield and Armour, till thou have frayed a- 
 way Sathan from thee, and recovered thy former part in the pro- 
 mife. Say thus, Lord was thy word ftrong at my going to the Sa= 
 crament, and:is it weake atmy returne? Doeft not thpu alway 
 fpeakc thefanie thing ? Is there any fhadow of turning in thee ? 
 Shall I in the generall fay with C^fartha, loh. 11.25. '^g.Ikp&'w 
 thou ccinft doe all things ; but when it comes to the pufh , thera 
 ftart backe and'fay , Hee ftinketh .'' Farre bee it from meeLord 
 thus to bee at a fudden lofte , as if thy promifc were no bot= 
 toms fu^cient to cleave to? This is the firft thing which the 
 
 Xor4-' ■ 
 
3 4^^ ^^»^ ^^ ^^g^^ ^^ demeane omfelves Part. 2, 
 
 Lofd lookes for, that thy faith fhouldbee as reall as the promile i 
 
 and that thereby thy heart {hould bee fenced from the feares and 
 
 diiieuipers of carnall fenfe and diftruft^ whkh elfe will breake in 
 
 upon thy wanzing heart, and weaken thy confidence : Alas ' we 
 
 fee nothing, nor hcare any voyce from heaven : wee behold the 
 
 boldneffeandprcfumption of Hypocrites, who after their recei- 
 
 ving,are as merry as the beft : and this troubles a poore fQul€,w;heh 
 
 he hndes daggering, in ftead thereof. But,difcourage npt thv ^ife: 
 
 better is fome feare where there is a treafure to Loofe , than all 
 
 mirth , when thy heart is empty. Onely let this bee thy practice. 
 
 Lot thou upon the truth of God , to beare downe all thy doubts 
 
 and diftempers, as faft as Diftruft andSathan plies thee JwitK 
 
 them. ■■ ■,■ ■ ! ' \, '_ .; , './ ' , ,■ '//,".,^,iU"^ 
 
 Faitk lots up- I^iftut^ fo'" ®od as lehofhaphat did for viiflory .Didft not thou jfay 
 
 • on the pro- ^ Lord, that when our enemies aifaulted us on every fide, if we 
 
 mifc. looked toward thy Temple,thou wouldeft heare from heaven and 
 
 a Chro. 20.9. deliver? Marker very little appeared for hipi,all rather was agaiiift 
 
 Exampies of |jjjjj . j^^. j^g fl^ooke all off with this cafting himfelfe, and lotting 
 
 Fakh upon the word of promife. Said Inottoimy Lorcl/Deceivemec 
 
 2. King.4. 1 6. not (faith that Shummmite to Slijha. ' ) Shec had lotted upon his 
 
 aS . word, fo that when the child was dead, {he was checrefull , and 
 
 i King.i. 1 7 . -^ent to the Prophet to pleade the promife. W hen Adonijah w^ 
 
 got to bee King, poore Bathjheba and Nathan sl^&c to goe'.to "pjh^ , 
 
 *?^H and encounter him thus : Did not my Lord the King fay ai- 
 
 way in ourhea'-ing, Shlemon {hall reigne j how then is it that 
 
 • AdomjAh reignes ? Can thefe ftand together ? So fhouldell thou 
 
 lohn 6, %^, Z fay. Lord is not thy fle{h meate indcede, and thy bloud drinke iiir 
 
 " dcede ? Saidft not thou, that he that eateth the one and drinketh 
 
 the other, hath eternall life in him ?, Haft not thbii .prorfiifed, that 
 
 thy Sacrament ihall chafe away my feares, my dilimft , my pld' 
 
 lufls ofcovetoufnelTe, and uncharitablenelfe, impatience, and the 
 
 like ? Whence is it then that ftill they dare aflault mee ? The Lord 
 
 tells thee, this is to try whether thou wilt reft in the worke 
 
 \vrought, or relie by faith upon the w©rd , tMt itmay bee a donp 
 
 deede, as it was a fpoken w6rd. Give not the;Lotif 6ver then,Gaft 
 
 not away thy confidence, but lot upon the word and fay, I beleeve 
 
 it muft be fo Lord,becaufe thou haft faid if.and if any {hould come 
 
 and tell mee, me thinkes you a\e better, fmce the laft Sacrament, I ' 
 
 fhould not thinke it ihange; but anfwer,you fiy the truth,indced^ . 
 
 1 beleeve 1 am fo,for the mouth ohhe Lord hath fpoken it : there-- 
 
 fore 
 
ChaP'IO* after the Sacrament, 547 
 
 foriflfliouldbecbntasi wasbcfore, I fhoald make the Lord a 
 fy&, and 'doe unfpeakeable W.f gngto^hlm by my unbcleefc. Thus^ 
 much for the firfl: duty 1 '" '' -' ' " '' ' : '; " ' ' 
 
 The fecond duty followeth: That a Chriftian after his receiving, 2* 
 mUft farvey the worke and the fruit of it, how hee hath gained by ^"^^ '^''"^^.^ 
 MS receivingjot what he;hath Ioft,and accordingly apply himfelfe. yj^^. 
 Arid tfjat in thefetllree paflagfes foUowing.Por^if he finde himfelfe mi^ets. 
 difappdihted of that Jfrltite which he looked for,that God hath not ^. In cafe of 
 alTiftedltiy ih his attemip't,ifhe feele that ftill his heart h dead and ^Jif^^point- 
 darke , and the fpirit hardened from receiving fuch grace as God ™'^"'* 
 offers,' 'then is he not to fhake off all at 6. and 7, but to looke well 
 aboift fiirn/H^eistdConfider, that fuch a watch word from God is 
 not for nought , the Lord is not wanting ufually to his ordinance 
 altogether. If in ftead of a melting and broken hearr,more cheere- 
 full by the promife, more penitent and more watchfull upon the 
 Sacrament, hee feeles the contrary evils to appearej fullenne(re, 
 l:oofeneffc, deadnefle; unmercifulnefle ; then hath he neede to con- 
 fult arid giVe fentence. t\ nd whereas hypocrites and time-fervcrs 
 looke at nbthing,fave how they may difpatch the worke,and then 
 make account that God is tycd to their girdles, although ftill their 
 corruption feftet* and ranker in them fo much the more; the people 
 of God are impatient pf fuch rhufiling and confufion. 
 
 And tflcy Gohclude there is a pad in theftraw ftill : there is fome ' What to doe 
 a^commumcatemiiig hidden in their tent, which they would not in that cafe, 
 caft oiir^ And therefore, howfoever confcience was content that 
 they (liouid take fbme paines to prepare themfclves, yerthe chiefe 
 i^dtke \Vas n©|Iefled, and therefore either their perfon is ftill hh- 
 acceptedjbf fiojd, (beingin hisirncleannefle ). or clfe fome beloved 
 liift lyetli^i owing at the heart, nnfeene or elfc linpurged out.Thus 
 wasit with thofe Ifraelites, ^Dem. 5.29. m^Iopma the laft, and Dchc^ . ao; 
 la^eHhtiOj all who thought well ofthemfelves , vowed them- loflb. ujc. 
 feivesrtothe Lord: prepared themfelves very ftrongly to fight in It1dg.20.z2> 
 a good'caufe againft viilanous trefp'affers. But God was- not with ^^' 
 thein, but flew 42 000 of them, evdnby thofc men o^Gibea^ \Vo:-{c 
 thanthcmfelves. The reafon was, that although the caufe was 
 good,yet they were unfit to handle it at that time, their confcience 
 being crazed with Idols. But when they faw tberoote of the ma- 
 lady, they durft no longer kicke againft the pricksibut feU fadly to 
 fcarch out their finne by fafting and prayer j to breake their hearts) 
 before the Lord, to. weepCjTcpent jand renew covenant- And upon 
 
 this- 
 
saS ff0ptpe ought to demeam our fehes Part.2r 
 
 this the Lord altered his courfe alfo ; and j^t the third onfet, gave 
 them the/vidlory . Even fo muft it bee with thefe : they muft i\ot 
 give the Lord over in this Sacramentall difcovery :they mullbkne 
 him unfaincdly that hath rather by frowning upon them, and by 
 turning a day of feafting into a day of forrtpw* ihewcd them their 
 corrupt condition , thaji to leave them ftillhar^lie^d in their finne '^ 
 Ohl If thou belong to the Lord, thou can{]Eii6t€nf!urefo;bitter;fli 
 countenance of his to be caft upon thee ; but. recover his fav6ur by 
 a thorough purging out that venome which defiled thee : yea if or- 
 dinary meanes will not ferve, extraordinary (hall ; of the praftice 
 whereof, Lhave fpoken in the chapter of Re|)epta|i(;€, and thctri- 
 all thereof. _ , 
 
 The t Aa in Secondly, if thou finde it to be other wife-upon due furvey of thy 
 cafe of want receiving ; to wit, that thou haft beene faithfull to God and thine 
 of feeling, owne foule in the worke : fo that thy confcience doth not accufe 
 thee, nor the Lord frowne upon thee: and yet for all that.thou ftill 
 wanteft that feeling and favour of the Sacrament which thou dc- 
 fireft to walke with : then thou art to apply thy felfe otheywife j 
 Whit to do in f^^^t isjthou art toconceive,that as yet thou art not fitted to receive 
 Shis. fuch meafure of grace, nor to ufe it well ; but rather wouldeft be 
 
 puffed up with it, and not tabee able to honour @od witt\ it, The 
 Lcrd-thereforc goesabouttotry thy defire, lip w long it will laft, 
 and how long it will thirft after the grace of the Sacrament,and a- 
 ^ eainft the next time , grow more earaeft by this thy forbearing : 
 TheXord would empty thee more of thy felfe, and^onvince thee 
 how unworthy a veflfell thou art to have it powred into thee, i and 
 hee had need buffet thee, and bring thee low before hec dar^ trull 
 t Coc. 1 a.^. ^i^gg ^^,jj.j^ i^ . and, feeingall this is not from hatred.but in love, fe« 
 thine heart at reft,make no haft, nor limit the Lord, but patiently 
 waite and bee well doing, and m time the Lord (hall breake the 
 pride of thine heart, and let in his promife by faith fweetly into 
 thee , fo that thou fhalt not repent thee that thou wert for a time 
 deferred, that thou mighteft bee after rewarded with mor^cf?!^ 
 fort,andlearnetoboaftoftheLord, '■,■ r '■' 
 
 The t. Aa in Thirdly and laftly : If thou finde that the Lord hath Ivvectly ia-- 
 cafe of fat I sfa- ti.fied thee with that fruit of the Sacrament which thou wentclt 
 ^'°"- for to his feaft of the Lord lefus ; fo that now thou art as one fet 
 
 at liberty, cheerefuU in heart, meete for thy calling, and purpofely 
 bent to obey : Then thou art to apply thy felfe a third way. And 
 thou art to doe fomewhat for the prefent, and fomewhat for time 
 
C H A p . I br after the Sacramenfl J^p 
 
 to come. For the prefcnt, to rcnue againe thy thanke full heart to ^j, t to doe? 
 
 God, who at lad hath heard thy dcfire, and quit thee of thine ad- ^^j^ 
 
 verfary which alway upbraided thee with thy unfraitfuU Sacra- Porpccfent: 
 
 ments : and now with poore Hanna to receive this comfort, as one 
 
 that meanes no more to looke with a fad heart , but to honour the 
 
 Lord in the ftrength of his owne gracious faithfulnefle : and to knit 
 
 thine heart to him by the band of fo undeferved mercy . Secondly, 
 
 for the prefent alfo thou muft ground thy felfe in experience of 
 
 Gods lovcthat it may be a pledge in thy bofome oflike,yea (if thy z.Por tttaew 
 
 fin let not) of greater mercy, that thou maift not bee to feeke of it. come. 
 
 For the time to come , thou art to pracflife two things, i . To ufc i . 
 
 lome meanes. 2. To cxercife fome Graces. For the firft, thou art to Exeicife 
 
 fet thy felfe on worke to pray and feeke the Lord to nourifli this ^^^^ «»eafl£f 
 
 fruit of the Sacrament in thee : and by all meanes to blow it up as 
 
 with bcllowes, yea, to hatch this mercy in thee, that it peri{h not» 
 
 As Panl bids Timothy, to preferve that truft committed unto him, 
 
 by the laying on of hands. And fofliouldeft thou take heede leafl *Tim.4.i4, 
 
 thou loofe 3 lohn verfe 8 . the good things thou hall laboured for, 
 
 till thou get a full reward. 
 
 Likewifc there are two graces ofthe Spirit which all fuch have -, 
 caufe to pra<flifc. The firfi: is fearc. The fecond is care. By feare I s m ^' rac 
 meane as Heb. 2 .1 . Taking heede leaft thefe goo d things leake out, °^^ ^ ^ 
 through the fecret chinkcs and crackes of our falfe hearts. lealoufie 
 of loofing grace, is like the tender eye-lid, which keepes any of- p '' 
 fence from the eye. And watcheth narrowly to all occafions againft '^^' 
 all temptations of the world and Satan , whereby this pearle 
 might be endangered and imbezzdd.The mother whofe the livings 
 childe was, would not give any way to the cutting it in funder, 
 but the falfe mother would j and by that Solomon bewrayed her. So 2. King, i.i^, 
 is it here. An hypocrite who wants this Treafure ( as the proverbc 
 faith) will fing before the theefe, having nothing to loofe, 
 although he goe in the midft of a thoufand dangers,hee is not trou- 
 bled •, but the traveller who carries a round charge about him or 
 behind him, cannot be fo merry. Hee comes noc to a place of rob- 
 bing or ha2ard,but he will be fure to have his company neere him, 
 andto have his hand upon his hilts.Oh^he is fenfible of his money! 
 So is a true Chriftian : The grace which hee receives from Gods 
 hand, brings with it a jealous heart, leaft by fome meanes or other 
 he forgoe it.Bleffed is he who thus fcareth alway, and ftandeth,up- P'^o.i 2.S. 
 on his watch. 
 
 A a Secondly 
 
35© Hovif w e ought to dcmeuM $m [elves ^ cJr. Part. 2 . 
 
 X. Care, Secondly care» That is, bee is very ftudious and painefull to im- 
 
 prove that Talent which hee hath received from the bc/unty of the 
 
 Matt xK i^, Sacrament.If he finde that faith and her fruits be planted truely,hc 
 
 17. ' playes the occupier of thefe Talents. Wee know a bare man , ha- 
 
 ving gotten a ftocke together, and borrowing upon ufe daily, had 
 neede to looke to him{elfe,as knowing all his hope is in his credite, 
 that he can hold quarter, and keepedayes of payment. So ought it 
 to be with a Chriftian : he goes every Sacrament deeper and dee- 
 per into Gods Books. That faith, peace,and grace which he meets 
 with at the Sacramcnt,is as a new borrowcd-iumme of the Vfurer. 
 If hee come not to the Sacrament for the better,hee knowes hee 
 
 5 Coi-,1 1,»7' comes For the worfe. Therefore all his care is, how hee may Im- 
 prove this treafure, and bee daily able by his occupying, to keepe 
 credit with God, and to finde favour with him for new reccits, as 
 his ncedes require. The grace of the Sacrament is coftly and requi- 
 res good improvement ; And except a man waike in the exercifc 
 thereof more faithfully and fruitfully, the Lord will withdraw his 
 gifts, and come upon him as a hard matter, who will exafl the ut- 
 termofl; penny ofencreafe. And w^ee know that commonly if the 
 
 &Ut' 1? ^7. Vfurer fall fore upon a debtcr,hebreakes his backe. To avoydthis 
 mifery,learnethis. The more God betrufts thee with, the more 
 care doe thou nourifh in thy felfc that thou grow : that fo the 
 Lord may receive his owne with increafe. And by this meanes of 
 renewing thy felfe after the Sacram.ent thou (halt finde the fruit of 
 it to abide in thee conftantly •, and to bee a meane of thriving in a 
 good courfe. Which grace the Lord grant I And for this third duty 
 after the Sacrament, and fo of the whole dodrine of the preparatL- 
 on, and this fecond treatifc, thus much be faid. 
 
 An 
 
Chap.xTo jjTi 
 
 An Appendix, added to this fecond 
 Treatife, confifting of two Chapters. 
 
 Chap. XT. 
 
 ShevcifHT fame direEiions how a communicant mayfinde hi6 prC" 
 fdration to the S upper ^fiveete and familiar, 
 
 [T is the will of God that all his people doc finde his How to "make 
 yoake eafie, and his burthen light : both in thofe du- o"^ prepata- 
 ties which ought ever and at each inftant to be done, "°" fvvectc, 
 as to bclecve,rcpent,to live well,and to bee ready to 
 dye : as alfo thofe which are for ever due,but not at 
 every inftant to doe i But at fuch feafons as are raeete and appoin- 
 ted for them, as, to preach, heare, pray, receive the Sacraments. To 
 infift in the Supper oncly in this place % The Lord loves not that it Go<I$ will i?, 
 fhould be a toyle to his people, cither to try themfelves before, or ic {houW be fo 
 to communicate at the Table, or to furvey iheir worke after. Yet 
 impoflible it is,but fo it muft be and will be to fuch as pleafe them- 
 fclves in nothing,fave in their cafe & formality of ferving of God: 
 But to fuch as know that God will have his yoake put on,and hath 
 promifedtomakcitfwect, it will become fo, if they willyecld j^jttLn.iS, 
 necke»to it, and belceve. Let none miftakc me herein.I know that 
 no man muft diminifti or takeaway the leaft dramme of weight Rcvcl.zi.i8. 
 from any fervice of God : it were curfed prefumption and facri- 
 ledgeto doe it : and curfed be he that doth the worke of God neg- ler. 48.10, 
 ligently. Yetneither ought any to adde any weight of his ownc 
 to the Lords worke, and to make it heavier than himfelf hath made 
 it: But take it as God hath framed it,moft light and checrefuU to an 
 heart applyed thereto. Now to apply what I have faid, to this Sa- 
 crament : What one worke of God ( among the outward ) is fo Yet to flie 
 fhruggedat, and wearifometothemoft,asthi^ofTriall and re- moftkistc- 
 cciving the Supper ? On the one fide men feele a great difficulty in <iiou>-,an«i 
 the difpatch, and on the other fide, the Kings command is ftreight, "'^X ^ 
 aneceflity is laid upon them, and woe to them that doe it not ; 
 and what comes of this ? Surely they brcake through it with head 
 
 A a « and 
 
35^ ^ireBtons to Jindt Part. 2? 
 
 and fhoulders ; and doe it as they can, their owne eafc and (loath 
 they will not fhake off, and the Lords yoake they are loath to tak 
 
 i,^] againj on. To prevent this eye fore,l have fet down thefe few dired^ions 
 which I commend to the teachable: as for the foole (fct in his 
 . frame)! know though one fhould bray him in a mortcr,yet would 
 not his folly depart from h'im. 
 
 Rule I. ^^^ ^rft generally feeing that onely To the pure all things Are 
 
 Tk I. If, pfiy^ y^nd nothmg be it never fopure is favor y to an uncleanelieart 
 whofemmde and fpirit is defiled : Let therefore this bee the firft 
 ruIcThat the heart and confciencc be pure.and fo prefervcd daily 
 
 Rom. 7 . 24i for fo the inner man will delight in the Law of God, and the bent 
 and flreame of the foule will goe that way, although wee bee nor. 
 continually bufied in the outward performance therof, as in recei^ 
 ying the Sacrament, or hearing &:c. Whereas they,who ftiU abide 
 •in their uncleanene{re,and their heartsare corrupt within them,arc 
 at no tinie fit for any duty , whether prefent or abfent j for why 
 they delight onely in that which followcs their own principle,yea 
 m any thing,fave that which tends to the honour of Gcd^and their 
 owne profit and comfort. So then,firftT fay, let us get a beleeviuff- 
 heart, and a pure minde thereby, nourilhing it daily, and then the 
 inward man will bend it felfe to walke with God,in fuch duties as 
 k meets with,be they liberties or croflesjbe they hearing,prayer or 
 Sacrament, nothing fhall (through mercy) come amifleto a pre- 
 pared heart •• But as the playing of all leflbns is equally feafonabic 
 to a well tuned inftmmentjfo here. 
 
 BfJe 2i , Secondly , being fet thus in frame, wee muft fo goe to workc 
 ■daily. That 16, wee mufl: live by faith, daily apprehending Chrifi:- 
 to our felves in his promife, for the fupport of our life by his daily 
 influence and nouriHiment. For feeing the Lord is willing to 
 .give us Chrift to be our wifedome and holincffe, and to be ours ta 
 put on and doc all we have to do in, as well any day,yc{lerday and 
 for ever,.as well as today. HeL j 3 .8. yea as well every day aa 
 at the Sacrament, to become our meateindeedeanddrinkein- 
 deedc : what ( favc unbcleefb ){hould hinder, why we Ihould noc 
 take him every day as well as any day, him (I fay )'with all the be- 
 nefits^as pardon,peaceiand direcflioni both for doing and fufferingi 
 living and dying well/' Chrift is not for a Pageant or Procelfion, to 
 
 1-^- ! - i< ^^^ *^" ^"^^ ^ yearc,but for ufe.&: to live upon daily,as TauKmW 
 
 ■" u.-. 5* A^jp Uve J, yet -wt I bm Chrifi in^tme i . and she life Utveiis Oy faith 
 
 i» 
 
in the Sonne t>fG»d, To this end confider further, that VJtt receive 
 the fame Ghrift in the Sacrament, and in the promife : I f then we 
 be upholdcn by faith in the promife dayly, that Chrift will bee our 
 mtience, ftrength, hope, and will doe all ourworkesin us : Then Efay i^.i^, 
 by the fame faith the Sacrament will be'.welcome to us,aIthough it 
 were as daily as in the primitive Church, A^L 2. bccaule ftill wee 
 receive the fame Chrift .though in a differing conveyance. Deceive Ads z.cna. 
 not thy feifc about thy life of faith, and then thou fhalt not be eafi- 
 iy unprepared for the Sacrament.Thc Souldierthat lyeth alway in 
 Garifon is fitter to encounter the enemy in the field, than one that 
 commeth from the fhop or plough, untrained for the battell . 
 
 Thirdly, we muft be vigilant againll: thofe evils daily which flcale ^^^^ 3 •' 
 into us, whereby we make a feparation betweene G od and us,and ^P^c "^^ * *« 
 fo, betweene us and his Ordinances j fetting a gulfe betweene us 
 and them, fo that we cannot come at them eafily, as the Sacrament 
 by name ; and contrariwife, we mufl maintainc our daily fellow- 
 fliip with God daily, in faith, patience,meekcnefrc,diligent ufe of 
 meanes, meditating of the wor^, abfleyning from techineffe, 
 lvorldlinef&,pridc, inconflancy, unthankcfulnefle, remiflenefTe of 
 ipirit, bufy ing our felvcs about other , or more things than wee are r 
 called to, &c. Which although at the time of committing them, HeT? * 4'. 
 they fceme nothing:(we not thinking of after-reckoning, or what 
 hurt they will doe us)yet in the mieane time,we are corrupted and 
 Iiardn'ed therewith ere we arc aware. Little dreaming what an ill 
 fcandfel they make us toward the Sacrament, ft nd moreover,when 
 ivc would finde them oat and confelTe them at the Sacrament, wee 
 cannot fo eafily bring it to pafTe.our hearts being a farre ofFto feeke 
 through their diflemper. So then (in a word) keepe we our hearts 
 undefiled,and fhun occafionsas wee may : and wee (hall finde our Pfal. j a,|^ 
 Sacrament-worke mightily fet forward thereby : fo that the fo- '^ 
 
 lemnefTe and hardncffe of the taske will bee well over .• and wee 
 £hall come to it not as a Beare to the flake, but as to our appointed 
 £oode;for why ? Is not this our fellowfhip with grace much furthe- 
 red thereby ? Marke but this ; When we have newly beene at the 
 Sacrament, wee feeme pretty well affeaed.: And what hinders us 
 pom being fo continually, if fuch fcurfe brake not out to defile us? 
 but wee imagine (bafely) that fellowfhip withfinne and Chrift, ^^o*"*^-!^^ 
 light and darkenefre,may be held together, which cannot be. 
 
 Fourthly, if we have beene prevented by Sathan,our ownlooft- ■^^^'^4* 
 iiefie or other occafions , and have fallen into the finnes before na- 
 
 Aa 3 mcdj 
 
|54^ 3)iy0im io fnd6 Part.i. 
 
 imed, of tlie tiVt- Tliat we praftife a daily repentance thereof, brca- 
 liing our hearts^and faftning upon the promife, ("by which we muft 
 get pardoU; and new ftrength to obey j and abhorre all fodering up 
 of our fails by our owne devices. All men will confcffe that finnc 
 muft be repented of,or elfe it will hurt us^but we make queftion of 
 the time when it muft be ; and fo Sathan bids us, put it off till after 
 whe-n more Icafureis, or till the Sacrament come : for then it muft 
 be done, and then as good make but one worke of it,,as many, and 
 fpare our felves a labour^and repent of all altogether. But he that is 
 wife, finding out his errours and finncs daily, will repent daily,and 
 not put it offfo long till hec have forgot it, and fo the worke will 
 prove the more tedious. Befides, daily lepcntance keepeth the heart 
 faft and tender, and preferves us wary of offending afterward. E- 
 ven as when the water is much frozen by an hard and dcepe froft, 
 either it muft be broken and kiept thin every day , that fo the cattle 
 may drinkeeafily ;or elfe it will renew her hardneffcfo that it will 
 be hard to peirce it : Even fo if wee fuffer our hearts to goe on in 
 (inne, till we come to the Sac? jtaent, we fhall not have them foft 
 at our command, but (hall be much cumbred withthent. 
 1^/^^; Fiftly, our experience of former receiving fliould helpeand 
 ftrengthen us againft next timej We fliould not be-as riven veffells 
 whicn fuffer the liquor to run out as faft as it is powred in • Or as 
 the five, which while it is in the water , holds water as well as a 
 paile ; but if out of it,then prefcntly draines out; Contrariwife we 
 ought, when we come fromtheSacrament(as Ihave faidjferioufly 
 to ponder what good we have gotten thercj or when we have fai- 
 led in: if we have failed,we fliould covenant to humble our felves, 
 till we have caft out that failing,as unbeleefe, floath,uncharitable- 
 ncfle, which deprives us of the fruite we looked for, as peace, joy^ 
 growth in grace. But if at the Supper we have felt thefe to revive 
 .™* in us, then ought we to retaine their worke and power in us,from 
 a ^ng.ip.«. ^^^ ^^ day , till we receive againe. When Elija had eaten bread ancf 
 dranke water, hee went on forty dayes in the ftrength of it. So 
 fhould we who have fed upon other dainties,and fo fliould we not 
 be alway new to begin,but keepe our old grace^ and increafe new, 
 which is indeed to grow by the Sacrament. But of this before. 
 »^; ^ Laftly,we muft fo ufeall private meanes of Religion^as they may 
 ^- ^' be helps to the publike, For private meanes are often, publike fel- 
 domer : Ifthenfo oft as wc prayed, or read, or conferred, or me-, 
 ditatcdj ^e Qould have our eyes upoathatb^rdtaskcotthe Sacra- 
 I ~ " " - - ^ menti 
 
Ch A pT r ic mfrefmtUn fifeife AHd'eAftel JfJ 
 ment, and cither pray for bleffing upon it after, or elfe blefle GocI 
 for the <^ood we have formerly received : If we would in private 
 by our lelves mufe of it , and aske others how they have found it 
 eafie ; we {hould findc the Sacrament a cheerefuU and comfortable 
 worke for us to goe about, in comparifon of that we doe. But wee 
 commonly mind thefe things all at once, when the Sacrament 
 calls upon us : which maketh it ftrange unto us,becaufe it is not the 
 objeft which ourcye was upon before hand. And for tncle fixe 
 Rule* of direftion, thus much. 
 
 Chap. XII. 
 
 ^hy the Sacraments are fo urmorthily partaken ^yfiffff, 
 mdfo unfrmtfully by others, 
 
 \0 that which Ihave faid of theunpreparcdnes of men Moft receive 
 to the Sacrament in the former Chapter : I may addc ""F^.^^fi^^^^?' 
 fomewhat of the unprofitableneffc and unfruitfulneffe 
 of them, in this laft period of my Booke. No man 
 neede wonder that hee who isawcke and unwilling 
 to a worke , commonly findes it to thrive with himfelfe accor- 
 dingly, that is, to prove barren and fruitlcffe. Therefore the for- 
 mer Chapter might be a reafon fufficient of this. Howbeit becaufc 
 the fore is decpc, I will dive a little further into the caufes hereof ^ 
 both in the worfcr fort, as alfo in the better, touching upon the re- 
 medies briefely. 
 
 In the worfer fortCf or I wonl d have none think that I confound 
 the difeafes of all forts) I have obferved fome caufes to proceede "C 
 from inward, fome from outward refpeas.Touching the inward: ^^^^ woricc 
 firftjonc caufe is the generall ignorance of people. True it is,Popirh caufcy,- 
 blindnefle and error is removed, touching the merit, ncce/Tity and i,inwar4 
 worke wrought •• and generally people are free from bread wor- i . 
 (hip: yea they thinke there is fome excellent thing in the Sacra- Ignorant? 
 ment ; but if yee come to the upfbot of the matter, namely to de- 
 mand what a Sacrament is, to what end ordained, what fruite it 
 affords, and how to be received ; yee may goe ( even in Townes 
 duely and well catechifed ) and picke out fcores yea hundreds of 
 people , who can give no common fenfible account of this ordi- 
 nance : But are as bUnde,alaput the dofhine of it,as the mole in the 
 
 • Aa 4 "' ear«l2 
 
5 5 6 Whj the Sacyamms arefo umorthily Parf .2? 
 earth. What then fKall be faid of fuch as live in utter darkencfTe ? 
 S-enfledy. The cure of it is, that thefe underftand,that as Hofea faith,they pc- 
 Hor.4.^. rifli for lacke of knowledge , yea ignorance rotteth the heart and 
 Efay 2 niaketh it naught,aTid therefore that they cafl: out this bitter roote, 
 
 ' ' '• and get fome mcafurc of light : and plucke ofFthe cover of darke- 
 nefle. 
 i Caufe. A fecond caufe^is fuperftition ; caufing a folemne yea Popifh or- 
 
 5i»perttitioii. Ycr reckoning of the Sacrament, viz . That it is fo holy a thing that 
 all muft not meddle with, fitter to be flirined up under a Canopy, 
 than brought forth into over ordinary ufe : Alas? few men are 
 worthy to come to fuch myfteries : It is welt for them they have 
 devout hearts,and love them .- But as for that wifedome,faith,and 
 charity,which is neceflary to partake them, they come (hort, and 
 fo (they doubt ) doe many that make themfelves skilfullcr than 
 they :; Xherefore they fiade enough of it to come at Eafter, and 
 ibmetimes negle^: it then alfo. Oh I blinde idiots / The dcvill hath 
 caft upon you the oyle of fuperftition to burne youup, as hee hath 
 caft the water of contempt upon the former. But for remedy 
 Remedy; know. That the Lord loves not extremities : he will neither admit 
 the defpifing fcorner,nor the fuperftitious efl:eemer,but count them 
 both guilty. If God allow the Sacrament to his faithfull people in 
 ordinary ,thy fuperftitious mannerlinefVe is out of feafon : let reve- 
 rence bring thee to God , but curfed bee that fuperftition which 
 beates thee off. 
 |.Caurfe. ^ f j^^^^j ^,g^j^g ^5 brutiili profanenefle of life. What communion is 
 %C^Ti6. ^^^'^ ^^^^^ ^^^^^^^ ^1^ BelialfMany doe fo debauch their lives with 
 loh 3.10. odious drunkennefle, cofenage, lying, fwearing, Sabboth breach, 
 with other abominations , proclaiming their finne as Sodom, ab- 
 horring the light, and maintaining their lufts and pleafures againS: 
 it : that their hearts are powred out as water: and there is no heart 
 Alat-7.^. ^^^^ "^ th^m to looke after the Sacrament : They tell themfelves in 
 fecret. That fuch holy things are not for dogges ; Swine more be- 
 come the trough than the Table : The Devill alfo takes on and tor- 
 ments them ( if they dare looketoward the Sacrament,) and tells 
 them. They have another trade to thrive upon,their whoring, thc-Hr 
 riot, their roaring, and emptying themfelves into their lufts with- 
 out all controll,and ftabbing all that give them a croffe word, muft 
 be their joy and delight, and in ftead of all Word and Sacrament, 
 ^m dv ^"^ ^^"^ ^^^^y dcfperately goe on faying. There is no ho^Cyleremy 
 ^ ^* 2 » 3 5, The remedy is^That they fubmit to Gods terrours, and ftop 
 
 m* theii; 
 
CfiAPrii;^ andfounfruitfttUj received. ^yf 
 
 their ungodly cour fes .awd try if the terrors of God can tame themj 
 and bring them into fome generall compare. 
 
 A fourth caufe is, conceit of mens civilitie, innoccncie and good ■ ^ 
 life among men : but voidnefle of gr ace,and being quite eftranged J;oncek of cli 
 from the life of Religion.Now how can fuch finde any reliQi in the vjity being ' 
 Seale of that Covenant which they regard not?Its enough for them out of Covc-^ 
 that they keepe their Church, fhun the Alehoufe and drunkennes, nanc, 
 be no open profane offenders : but they keepe quarter with cheic 
 owneldoU^andfetupthatinfteadofGod, his Word and Sacra- 
 ment, their harmelefncffe and curtefie,muft gee for pay with men, 
 though they be never fo fulfome in Gods account. I condemne not 
 civihty, nay I praife it .* yet the refling in aprinciple of our owne, RemedyJ 
 ftarves the heart of Gods grace,when a man refolves there to pitch. 
 Let thefe men learne to be out of all favor with themfclves,know- 
 ing that their cxcellencie flands in a thing which is quite underline 
 ofgrace , and fo feeke to feafon their foules with true underftan- 
 ding of their enmity with God, and care to keepe covenant with 
 him, which onely can make the feales favory. 
 
 Some outward caufes there are alfo of this : Firft .the want of the 
 Miniflery, and mcanes of knwledge of^ Gods Ordinances, and th« l^^^l 
 Supper by name. How fhould Miniflcrs preach of the Scales that , want o£ 
 iinderftand not the dodlrinc of Chrift himfelfe ^ Nay I mourne to meanest 
 fpeake it, divers Minifters neither unlearned, nor unpainefifilL( in 
 dicir kind) nor ungodly ; yet in point of the Sacrament, doe little 
 acquaint either themfelves or the people with ir, almofl: through 
 the yeere except in a pafl*age a farre off. I dare not boall my felfe,l 
 know well mine ownc wants : but if I might draw any to emula- ■■ 
 tion, I dur ft fay, That whereas my poore labours for twelve, yearei;, -■' 
 were more upon this, than any other one point ; I am not adiamed 
 to fay, I found the argument more fruttfall at the end, than all ^^■^^ 
 the while. And doubtlefle many good people there are who 
 mourne for the barrcnneffe of their Minifters in this kinde,as much 
 as their owne dcprivall of thehenefit. , 
 
 Secondly, bafeexample. Sinne,! "Pet.j.iS. goes ftrongittthc ^ g^fg g^.^^ 
 flreame of tradition. Whenasinatowneyoufliallliavetwcntie pic, 
 families into which the knowledge and favor of the Sacraments i Pet. 1. 1 8' . 
 never entred : hov/ {Hould it difcend into their children / No.But . . 
 
 as 1 King. 17. hU, that worfhip which thofe Samaritans had lear- ^ ^*'^\^?*'^ 
 ned, was continued many hundred yeares after, even tillChrifts 
 ^nmeyloh^. So here, looks whatanfaYorinefleofSacramSflts was 
 
gemeiyJ 
 
 fS^indill. 
 
 Better forc.^ 
 Caufes. 
 No ponde- 
 ring the fpiri- 
 tualnelTe and 
 >rotth of Sa- 
 vciments. 
 
 Remedy. 
 
 LCaure. 
 Hiding of 
 
 fjB Why Sdenmms mp unworthily Part. 2^ 
 
 in the grandfather and father or mothers it defcended as an inheri- 
 tance to their pofterity, running in the bloud as a difeafe. The re- 
 medy isjthat young ones doe withdraw themfelvcsfrom fuch cur- 
 fed cuftomes of prophanenefle, and fufl'er the word to feafon their 
 hearts moredeepely with grace and the love of holy things more 
 deepely,than lewd cuftome hath leavened them with the contrary. 
 
 Thirdly Scandall. When the bad ftumble at the acflions and lives 
 of fuch as are frequent receivers ( who may bee hypocrites ) and 
 when they lee that fuch dare cogge and cozen men of their efktes, 
 undoe men by breaking and running away ?and fometimes be as jo- 
 vial! and merry companions as thcmfclves,as to lye, traduce others, 
 breakcpromifes, play the worldlings, and the like; Oh ! they 
 concIiidCjThere is no great matter in receiving the Sacraments,and 
 if this be the religion of fuch, let us abide ftill drinkers, &c. Oh I 
 fearefiiU fcandall 1 Thou fliouldcftbinde thy felfe by receiving to 
 an inofFcnfive courfe of meekeneffe and love , that thou mighteft 
 Winne honour to the Sacraments. But for rcdrefle hereof, let fuch 
 confider the woe to all that offend others, and all that are offended 
 at others. Its j'uft with God to fet one againft the other, that fuch 
 may perifh who love not the truth : One (hall not ncede to mocke 
 the other. This for the firft. 
 
 Now for the better fort,even with them alfo it is not well. They 
 dcbarre themfelves of the fweete fruit they might en joy. And 
 why ? Surely becaufe the entire value and honour of the Sacra- 
 ment is not nourifhcd in their hearts, the true gaine of them con- 
 tinues not in their foules. They ponder not the fpirituall nature q£ 
 them, they beleeve not that God can bleffe them as he hath promi- 
 fed, they hold no ftrength from them any time, but forget it by 
 their vanity and giddinelTe. They cannot fee how the Spirit of 
 Chrift gives efficacy to the Sacrament to purge them from the 
 wrathjrcvengejlightnes^abufe of liberties: and the leflfe they gainc . 
 by them(through their owne finne)the lefle they love them. Much 
 lefle doe they confider the fealing power of Sacraments to give the 
 foule affurance of that which other Ordinances alone cannot. The 
 remedy whereof, being that which oft hath beene preiTed,! neede 
 not nrge it.Only I aime at this,that I might give the Reader a view 
 together of tltefe difeafes for his better recovery. 
 ■ Secondly jCven the better fort are much given('oft times)to hide 
 their ownc folliessand to bearc with themfelves too much,even in 
 thofc errors which brcake out openly enough to the eye of the 
 ~ ♦ wife 
 
Ch hvliT. ^fi^p mpmtfuUj received. If 5^ 
 
 wife obfervcrs^ Now if the fight of our wants is not all that ©od; 
 requires of his peoplc,what {Kail be faid to fuch as in felfe-love ap- 
 plaud themrelves,and looke fo much at their few commendations, 
 that they ate loth to acknowledge their blemifhes. And fure it isj 
 he that walkes with fence of few wants , makes God fupcrfluous 
 in his Sacraments.For remedy hereof,goe to the Chapter whereiit 
 this point is purpofely handled. 
 
 Thirdly, many of thefe are deepely tainted with worldlines ahd . , 
 have no meafure in their earthly bufineffe •, whereby neither their ^'orSua 
 preparation to the Sacrament , nor their fur vey of it, cither before -^ 
 
 or after can finderoome with them. All is too little, for worked 
 Worke.Oh / thou fhalt have thy belly full of it one day (with aking 
 and forrow ) when confcience fhall prefent thee with thy finne, 
 and (hew thee how many Sacraments, and the fruit of them, this 
 gulfe of the world hath devoured without recovery : And what a ^ 
 narrow entrance into heaven, it hath caufed to thee, who ( if thou 
 hadft been enlarged to Gods opportanitics5as they to thee)mightft 
 have found a large*doore opened unto thee._ Then flialt thou bee 
 wearie of thofe cavills which thy covetous heart hath caft upon the 
 Sacrament, as thefe ; Where finde ye that fo muchcoft is required 
 to the Sacrament ,that men muft lay afide their bufinelTejand looke 
 after that ? Nay, where findeft thou that the matters of fo divine a 
 Nature muft ftoope to thy bafe trafii ? And fo ingroffe thy heart J 
 that when holy things are in hand,thy foule is no where lefle than 
 where thy body is ? So that thou hadft,as good doe never a whit,as 
 never the better ^ The Remedy is, Rcfigne up thy felfe and ends to ^^^^ry, 
 God : make him the Moderator, and hee will not defraude thee of ^•' 
 
 thy worldly due,if thou wilt be ruled : But if thy felfe be judgCjthe 
 Lord rauft necdes prove the lofer . To thefe I might adde more. ^^ 
 As that men make a dead worke of the Sacrament ; .they live not ^^J^*^*^^^^ ^ 
 by faith in it,they walke not humbly and tenderly ,but fuffer fmal- 
 ler evils to lurke in them and defile them- till they feele confcience 
 crazed, they make not up their breaches by fpeedy repenting, but ' 
 foder and cruft them over,tt'ey ply not Sacraments with other mi* 
 vate and perfonall hclpes meete to preferve the grace thereof ^ buc " 
 in the midft of their flightnefle, vanities, and pleafures which they 
 mixe with holy things, they looke to fare as well as thofe that* 
 watch clofcly to thofe fuccors"; wherein as they arc foulely decei- - 
 ved, lo let them know,that the Lord is righteous,and will not con- 
 c€ale the labour. of love in his bsttcr iervants to cquaU the flighc 
 
f ^n Why Sdcr/iments dri[§ umorthily received. Part .2; 
 R.cme<Jy and carelefle with them inblcfling.For remedy whereof jet them 
 Condufionof ^^^^^ ^^cke to the Chapter of Repentance. And thus at laft I have 
 die v«KoIe. alfo finifhed thefe few advices, added to the Doflrine of prepara- 
 tion ; Craving therefore of him, who is Alpha and Omega ( and 
 hath now brought us to an end of our purpofe ) that bee would fee 
 home this do^rine of the Sacrament to the hearts of the Readers s 
 IfiniflithewhoIeBookc, ^ 
 
 fi:j\(js. 
 
An Alphabetical! Table 
 
 containing the chiefe points hand-' 
 iedinchefirftparf. 
 
 B 
 
 T^ aptifme, what ? 
 
 ^4^ 
 
 A 
 
 xNtiquity of Sacra- 
 ments, pag. 5 . J^ drder ofBaptifme. 
 \ Agreement of nevp Sa~ Matter of Baftijme,wat^r, ^_ 
 craments in frvo things. It is united Sacramentally with 
 lOjZi Chrifi\ ibid 
 Author of Sacraments is God, Not to he defftfed, ibid 
 reafonsofit. 26 l^erfins reqmjite to Baptifme 
 ^Appropriation of Elements^ one arefoure. 6 J 
 part of their forme, 54 Grace of Baptifme is partly gene^ 
 What it is. iJ)j'j rail, and partly [peciaU. ^ 74- 
 Application of Elements by di~ Baptifme agreatfaytofearefnll 
 vine ordinance , what. ac minds, n/t 
 Affnrance of Sacraments rela^ Againfi. profaners of Baptifme. 
 tethtothe Covenant. 49 Jbfcl 
 what they doe ajfure ? 50 Baptifme requires many things to 
 AUs Sacrament all in celebration make it our orrne in the power 
 'jvhyneceffary^ S^ of it. -j-j. partly for grounds. -]% 
 Admijpon of the Ihfant into vi- partly for application, 791 
 fble commnnion, is the generall End of Baptifme what. 84 
 ufe of Baptifme. j^ How attained. ibid 
 Aptnejfe of the Elements in the Ignorance of Baptifme and her 
 Supper torefemble. pg ^y?, ^reat caufe of mourning, 
 Acts of admtniftring the Supper 8^ 
 f^tififallowt the inftitmion. 10 1 Want of true knowledge of Bap- 
 
 Chrtfitsthe murifhment of his, in 
 
 points of their Affl'tBton. 170 
 
 AUs of the beleeving C^mmuni- 
 
 f^Mts in the Supper two, 154- 
 
 tifme^ hinders ajfurance. 8 6 
 Vfe of Baptifme how to bee tried' 
 
 8p 
 Grace- of 'Baptifme multiplyed, 
 
 rufpr 
 
The Table. 
 
 not reflrained to the aEi of it, 'Vopfh^ Confecrathn confuted ^ 
 
 See Preface. the bleffing ofChrifi. 1 1 1 
 
 BoHntyofGodincloathingtheE- A true Commwncant concurred 
 
 lejnents with honoHrfor Hi. 10^ with Chrijt in taking the Sup' 
 
 Blejfmgof Sufper Stements, the per, 154 
 
 fecond aU of the (^Unifter : Carnall reafon to hee abhorred in 
 
 In how mmy things it fiands, the takjngof the Supper, 157 
 
 107 LMaintaining of our Communion 
 
 Breaking of Sacrament , a third with Godin Chrifi, u one part 
 
 a6i of the Mi^ifi^^t ^hat and of our enjoying him in the 
 
 whereto, ll6 Supper. 1 JO, ^nd hojv wee may 
 
 Broken Chrifi mufi provoke com- doe it. 1 7 1 
 
 paj/ion^andhow. 120 Communicating the good things 
 
 Broken Chriji cannot bee apply ed of the Supper to our fellovff 
 
 but by faith. lai members ^ is a part of mr en^ 
 
 Broken Chrifi , is nourijhing pyi"g ^nd eating Chrifi in the 
 
 Chrifi-. 12 2 . Supper. 172 
 
 Chrifi is net availing to us , ex- Communion with God how it may 
 
 cept broken. I J 7 ^e nourijhedi the direSlions for 
 
 How Brokennejfe comprehends it, foure : exercife of Graces : 
 
 Chrifi^ both i» merit and power. rca/king with God : fervice of 
 
 118 our time : and knocking off 
 
 Papifis love an whole Chrifi in from hence, ibid, 
 
 both Elements nnbrokei^ y <?- 
 
 verthrowinar him, ibid. D. 
 
 yr^Ifference of old and new Som 
 
 C. A-/ craments in three things, 
 
 CIrcumfiances of Sacraments Difference of the two Sacraments 
 
 fixe. 1 oftheGofpeljinwhat, 2t 
 
 Congregation requifitefor Sacra- Jnfivethingf, ibid 
 
 Twntallperfons. 6 $1, their duty, Dulneffe in mofi in conceiving the 
 
 ibid Sacrament, whence. 58 
 
 'Duty of Congregation in the aEl ^ifcerning of the Sealing power 
 
 ofBaptifme. 69 of the Sacrament neceffary. 
 
 Carnall reafon i^horred in ufe of 5-4 
 
 Baptifme. 8 1 Dipping in Baptifme mofi agree.. 
 
 Clofinq with the Spirit neceffary in^ to.the i?tfiitution, 70 
 
 for the grace ofBaptifme^ 8 3 Z> ifiibmion of Supper Ele?nents 
 
 th\ 
 
The Tabic. 
 
 the laft aS!j of the Minifier, 125 
 the ground of it. 1:4 F. 
 
 Z) r inking of Chrift in S upper. vid . 
 
 Eating, 'T'Orme and ejfence of a Sacra- 
 
 BelightinginGodandChrifi, one Jp ment^ ir herein it Jtands. 34 
 
 part of our enjoying him, 1 6^ Faith mainelj requiredto difcover 
 
 Chrift s Dainties ^ dij grace the Sacramentall union, and t9 ap- 
 
 ^elicates of all worldlings, i^^ ply it. 46 
 
 Forme ofBaptifme^ viz. Grace of 
 
 E, Baptifme. Faith required for 
 
 the gettingof ths qrace of Bap" 
 
 Excellency of Sacraments ^ See tifme,* '^ ' 81 
 
 the whole Preface, and p^g. Fulnefe of the elements of the 
 24 Supper. lOr 
 
 Bumbe Elements, how theyjhall Fruit of Sacraments agreatcaufe 
 
 condemne unbeleevers. 47 of our thankes even for others. 
 
 £nd of Sacraments, what. 48 ,jj 
 
 And how manifold, ibid Fulnejfe offayles of Faith, a marks 
 
 ends of Sacraments mufi' Bee oh~ of the fealing Spirit, t p] 
 
 ferved and mt feparated. 57 Frmtfulnejfe in grace, the fourth 
 Bafeneffe of Elements mufi not J^ip of foule prefperitiy by the 
 
 blemtjh the Sacraments. See Pre- food of the Supper, and how. 145 
 
 face. Receiving out of a Fruit/effc , 
 
 Exhibiting power of Sacraments courfe )s one worke ofSacramen- 
 
 whenceitis. See preface. ta/lfruitfulnejfe. 146 
 
 Eating and drinking Chrifi^the Faith obeying the oferofChrifi 
 
 fecond aU: of the people m the i^ the Supper takes him, 1 5 4 
 
 Supper. 16$ Application of the Supper re fern- 
 
 what Eating and T>r inking of bledbyfourenaturalXaUsofap- 
 
 Chrifi imports J viz. enjoying plying, 
 
 him and how. l66,i6j 
 
 Grounds of enjoying Chrifi, q 
 
 foure : 'viz.. his Safety . Pure- 
 
 neffe, Completnejfe, and1>ura- 
 
 rablenejfe. ibid ^Jcraments are Glaffes tore- 
 
 Enjoying of Chrifi in foure ^ femble Chrifi m. 50 
 
 thinS. ' ^9 Growne ones mufi looke backe to 
 
 end of the Supper in the fealing of their Baptifme. 75 
 
 Chrifi her Nourifmsnt to the Grace of Baptifme,what^qAs. the 
 
 fmtle, 172 handlingofit. 75 
 
The Table.' 
 
 Th€ fracs of the Supper', is, who le rate A by the P rtefilof difanutt^d^ 
 ' Chrifl for ffiritHall nofirijh' 3 0^3 1 
 
 ment of them that Vive in him. Mlnifier a nece^ary^ perfon for . 
 
 130 Sacraments ,6$. His calling and 
 
 Sprituatt gromh is a fecond de- perfon mnft hefmable, 6 ; 
 
 aree of (ohU profperity fir noH- Minifieriall aEls ahm Sacra- 
 
 rijhment by the Supper, how mentsmany, 6% 
 
 Chrifi doth this. 1 3 ^. 1 40 . Minifters dmy in Baptlfme ma- 
 
 ^ nifold, andwhat. 6^ 
 
 H'Oiineffe and hope of glory. Matter of the Supper Bread and 
 frmts of the fealing fpirit. Wine, 10. It isfenfible. ibid 
 • p3 Minifiersit^ mttf}: bee reverend 
 
 Spirltnall health of the Soule the and holy in Taking, Blejfmg, 
 firfi part of proffering by the Breaking,1>ividing,the Sacr^" 
 Supper. 103,104. ment,yid.Breakifig,&c. 
 
 l The Adinifier honorable for his Uft" 
 
 I Nf ants the ob'^eShofBaptifme. derfteward/hip , dealing out the 
 7 1 .yet not onely they. ibid portion to gods Family, i z S 
 Baptifme of infants proved, ibid 
 andreafons for ita^ainfi Aj^a- N. 
 
 baptifis, 72 VT ^<^'JI'^y ^/ ^^^% thtr do^ 
 
 ^nf ants how capable of the grace l\ Orine of Sacraments three^ 
 
 of Baptifme /iM. not by faith, fold. 5 
 
 * ibid Number of Sacraments fmall, 6 
 
 Idolatry prevented by the ordai- New Sacraments, clearer, fewer, 
 
 ning of Sacraments, 50 and effe^uatter than, old, from 
 
 Imparting ourfelves, vid. Com- p, i 2. f<? 1 8 
 
 mmicating, Toung Novices mufl make ufe of 
 
 L, . their baptifme. po 
 
 Liberty from the fpirit of bon* Chrifis Body and Bloudfornou.. 
 dage one fruite of the fealing rijhmsnt of a Beleever , is the 
 Spirit. 9 Z grace of the Sacrament. 1 3 1 • and 
 
 jy^, how in fixe particulars. 1^2 
 
 MAtter of Sacraments mufi Chrifl in the Supper becomes nou-- 
 be Cenfible and corporally rijhment in all refpeBs, Of Bap' 
 and why, 29 tifme becomes f cede, 135, Ig^^ 
 
 'Sacraments f^rve to bee Memo- Chrlft our Nourl foment fiandsin 
 rials. 51 foure parts of fpiritHAll p'ofpe- 
 
 Matter of Sacraments adulter rity 138 
 
 - ^ Chrifi 
 
The Table. * 
 
 ChrifitheNoHnfimentofthcBceiec^ SHpfer,andhthcd<,arine,fU. o# 
 vers^afcarefuUterrorjoaUHnBe, Popifhhavery of Sacraments confn 
 
 TrUU of the foule about Chrifi her Perfetuitjofthc S^er, \ofi 
 
 nmrtjhnumti„ five things. 148,145^ "^^^yerihefrfip^'/ofconfecrationof 
 
 Sapper Elements. XQ-^.artdwhy^xo^ 
 
 0, O T^hatitcontaines. \]q[A 
 
 Li S^raments were curfes to Perfcnalneffc and PeculiarneiTe, t^o 
 many through error. Seeprefa. caufes ofdif^ribmion ofSupU, 1 2 > 
 Old Sacraments more in ^^y ofrefem- Popijh denying the cup, -^tckcd x 2 1 
 blances and rohy f \6 Pear^^y,/ .»2 ^ ,.^ cj / 
 
 ^.j r> ^^j jr t .^ ^^,^^^^1^,^^^ Py&^^nfldence,onemarh 
 
 Old Sacraments dar^ ; ipherem and of the [eating Spirit. p^ 
 
 r,7jJ L ; '^^'^^,^P''''^^fP>'^J^^'^rtothermarke,\hldL. 
 
 Old Sacraments weaker than new, and People muft clin<r to the Smter for 
 
 «'^«''- 17.18. tkeirowneportton. ^^ /^^ 
 
 P^i^/7^^TTr'' . o7 D ^^-P/^^^<^revoltersmufimake 
 PoptA colours for abajing the Sa. jS^ufe of their former BaptifL qi 
 cr^cntsoftheOldTcflament. xo, Keceiviniof the Supper A T^l 
 \ I . their colours anfw ered, 12 5 ^ ^ 
 
 ^^Me^ not thedifiintlufeofour ^Ame of Sacrament ho^ ufed, i 
 ^''Sacraments.hHtconfoundthem. WSeafonof Sacraments g 
 
 cH^«dwhj. 4I,4j <Ufcriftio«ofit. ' ,- 
 
 SMjvtye^tsartpkdges, a«JfiaUs rf Simflicity Jd ^caKHtlfe of sJI 
 
 ^'^fiflf . /«.<W,«. Minifit '"ptir"' "^ •''^'■'""'*'' ^^• 
 7^' **' ^^'"'^'"" "" ^t ^*' ^P^' 'f Cirifi u the «W 
 
 ^ ^ spirit 
 
^ The Tabic- 
 
 Spirit of Chrijl the true fle^vard to aBsofthe M'mlfier,. le>t,\cy 
 
 feedeths hungry foule. See preface. Thanksgivings, fecond part of Chrifis 
 
 Markes of the fealing S fir it of Bap- confecra'ting ftipp€r-£lemems% 1 1 a 
 
 tifme. 9X-9l>9^ ^h^ . I26,li'7 
 
 iVhat the Supper of the Lord is, .5^5 Taking tJpe.fHf per aright, an. aU of the 
 Order of the Supper. K, g6 Receiver, concurring with the offer 
 
 The fenfihleneffe of bread and^^inc in of the f upper in all the properties of 
 
 the Supper^vid. Matter of Suppr. ,^. ,?V.. . 7 t.54;j-i 5.^ 
 
 Simplicity of the SHpper-ele'rhents.\Qo All lets ofjakjng Chrifi by fM^h jn 
 Teaching fpiritualneffe. tad thefupper,^tpheabhorred»,;^jj'^,(Si/^ 
 
 Separation of the Elements , thefirft -.^ ' V. * -.vx'-i 
 
 part ofTaking.\o^ ,Setling the £le- T "JNlona^ainepart 'of S^f^T»€n» 
 
 wents to their ufe, the fecond part of \ taflbeing.^^. the forts of union 
 
 Taking. ead. .■ .,::,.'. '39 
 
 Chrifi our fieward to bee' magnified in Vnion Sacramentall is not corporall 
 
 tlje Supper forhis provif on. 116 butreail. i^g.andmyjficall, ibid 
 The Supper is to the p romife^ as the af- Vnion Sacramentall iriferYcs np. confU" 
 
 fumption to the proportion, %2y (ion cfthe fgnes rrith the gra^» ^ap. 
 Chrifl in the Supper exhibited as-fiotf- Vnion is appointed for fi^x^ili^ijing 
 
 riJh7nent^more fully thdnin the pro- . Chrifl-withm, . , ''',.,•..,•,, ^^ 4^ 
 
 mife cnly^c^ that in O.refpefls. 1^4 T'he rpofulne^- ofVnBfleefe, inttot ta- 
 Stablenejje and fetlednejfi in- grace zs ' king Chr-iWifJ the fupper^. ISJ, 
 
 athirdde'trreeof foule profpe'rity by ' " ^" W. 
 
 the Supper, and how . -i-ifY , 1 4- . A Pf^f^g. ^^^ f elves to the nvord, 
 A view of that order whiWthefptr it £\ ^^<^^^^(l^^f^i^^ ^^^,^^>l^f 
 
 ufethinSacramentaUfealingbf the tifme, ' V;-. Wa.?.-.^' 
 
 fcule, in foure branches. i7^,Ty.^. 'fVi/edomeof GodJn uniting all^Clirif^ 
 Sealing porver of the Sacramemiy a ' in each Sacrament, , " lip 
 
 terror tounbeleevers. - ■^'' ■> '-'^'^''ibid 'Wea^ne^e'ofmf^ature the o'ccajipn of 
 Sealinq power of the ftipfery^^J>ee ordairhkg Sacraments. ' 29 • 
 
 maineiy fought by the good- Recei- JVeake ones mufi^ not deny.Cfhriflitt- 
 
 'vers, 1^6 his fuppery to Bee their no^rijhment, 
 
 ' .T. ■,..■■'■• • •■'^- ■ ■"' , ,_,, „.,^ . :,,...,,', JSO 
 
 TRanfubfiantiation confuted,''; ■ 4 1 LittUfe'ke of)veakene}in Re fibers, 
 Howitqrew. /^,2,and/^% hinders the yvork^pf the ■fealingfpi-'' 
 
 Tiikinzofth/BrcadandlVine^thefirfi nt,, • \ "'"' ' l/d' 
 
 The end oftHcfirft Table. 
 
An Alphabetical! Table, concai- 
 
 - : ning the chiefe points Iraudled in the 
 
 
 xSecond Part. 
 
 B. 
 
 ^M^'^g gr.dte' of God one Ty^okennesofhe^artandmourHmff, 
 
 marke of our cfefhall cal- Jj is em fvgne of hemy retenting^ 
 
 ling, Pag. 209 .:; " 277 
 
 Andh9VP> ibid God recovers the fouie of his , Being 
 
 The AB 4 faith onejpeciall trial of our fallen to new hokertnep andmour^ 
 
 faith,2it,aiidvi>her'mitfiandsJ\^lA mna, 28c 
 
 TheftirringoftheAjfemansHpbythe B-ehaviour of a Communicant at the 
 
 good things of Chrifi Sacrament all ^ Sacrament, mufi be holy, 321 
 
 n jpeciall meane of reviving faith, Behavionr there mufi bejutahle in bo^ 
 
 64.265 dj andfoule, ^^^ 
 
 'Application of the fromife of the Sa^ ^i^haviour of Communicants mufi he 
 
 framtm, ibid ^tie,bothinrefpe^ of the -whole Sa~ 
 
 AB of love ts negattve or pofuive. crament, and the particular palTa^ 
 
 T.^'O.Inyvhat particulars both conffi, ges thereof, ??7=.558 
 
 ., J n^ 1>^^ ^^tter fort very unfrmtfnllinKecei^ 
 
 Ahandoners of Sacraments terrified, z-ing, with the caufes, 2 ^ g 
 
 Admiration, of God, Chrifi^ andtloe q 
 
 Spirit, necejfary to rAtfing the heart 
 
 ''/'"^//^^'"TA> ^ ' i. , 55^ /T^O^ufednefe and indifcmion in 
 
 .>everallAUsandT4dgespftheSa. |L. the-worfhipofGodLfull 17a 
 
 cr^nts, require due carriagecaL Cavilling .about Gods Commands m^ 
 
 ied Accommodatton ofthefoule. der colours, an ill marks, J 9$ 
 
 345 God may jufily punijhthofe^ho obey 
 
 fn fix particulars. ibid his Commands in an undue manner, 
 
 *ieUt6ns cannot bee facr€d,:€xcept afwellasthe difobeyers ibid 
 
 rrutS'^''^''''^''^'^* 318 MarkesofefeauallCaflinineceCfary 
 
 ■itualnyf"'''^''' ^^'^'^<^^h «« ill for our triall ofeflate. \o^ 
 
 ' ilaja-e ' ^^^^^^^-^j 'and enemy to The fruit s of Call'mg, afpeciallmarkc 
 
 325 
 
 Bh 
 
 0\ 
 
The Table^' 
 
 «fonr:efi4tein^aat and whut they kivoe bee»ff fatisfed at the Sacra^ 
 
 are, iityii^ mcnt. j^g 
 
 Cfirioftty in prying into other mens Care a fpeciall ^ace to hec fra^ifed 
 
 vaants , makes rnen hlind in feei)ig after our Receiving. giij.p 
 
 their owne, 223 A fure Confeiencedailyprefervedfo, 
 
 £xcejfe of Care andfoyrow overloding a fweete meane to tnake preparation 
 
 ' Gods people for their wants y Jtnfn II. to Sacraments frveet» jjx 
 
 ibid Conceit of a civil/ condition, nvithout 
 
 Careiefnejfe of our tvants, comes from being in covenant, a meane of bad. 
 
 grojfe fin, and is dangerous . 224 Receiving, with the R emedy. g j 7 
 
 Bach oydinance includes Chriftinitas Sundry Caufes together, of the ill Re^ 
 
 thirfappe. 247 ceiviug of the better/ortiTvub their 
 
 Cleavingto the premife agoing ban' Remedies » j^^ 
 
 daqe and Carnall reafon, a marke of D , 
 
 faith renewed^ 26$ ^^[Ottodifc^ernethebodyofChri^ 
 
 Te^imony of good Confcience at the x^ in the Sacf^ament ^ dangerous. 
 
 Sacrament, a figne of faith renewed. 228 
 
 ibid T>alliers with God in point of future 
 
 The Chrifiian Combate , one found repentance, dangerous. iSp 
 
 marke of repentance. 275 J^ittle hope of 'Delayed repentance to 
 
 •Confef/ion, a areat trial! of hearty re~ proove found, 25^0 
 
 pentance. 278 T^iffimulatiott purged from lave by 
 
 Carnall and hypocriticall rceivers of faith. 505 
 
 the Sacraments, are in a dangerous 1> if uftveneffe of love. 3^07 
 
 cafe. 28^ Diffemblers of love at the Sacrament, 
 
 Croffna- of our felves in our fweete are bad Receivers. 3H 
 
 Ififis.atriall of repentance. 2^5 Defire of the Sacrament a necejfary 
 
 Cenforioufnejfe purged from love by gracefor a Receiver, giy 
 
 faith. ^o^ OhjeBof'I)efire,isChrift Sacramen- 
 
 Conv^ning to Sacrani^nt 'neceffaryand tall defcribed. 318 
 
 commanded^ proofes, reafons of it.. Howdefire of the Sacrament may bee 
 
 331,3^2 attained. 1^11. 
 
 Commemoration of Chrifls benefits Such as come without T)eftre to the 
 
 neccjfary behaviour in receiving. Sacrament^ terrified. ibid 
 
 337 JVant of renewing of De fire , a grea* 
 
 ^ue Carriage of a Receiver after the jininGods people at the Sacra, r'i 
 
 Sacrament neceffary. 344 AUhetpes andmotives to be u**' ^ 
 
 •Contentation and well apaiednefe in fiirreup*Defire Sacrametf^'^' ^^^ 
 
 ■God^ ou^ht to be^raUifed byjuch as The trj0ll of true Depre, ^? L 
 
The Table. 
 
 Erf ^A"<f ^f necie of pr effing frith ife EIhaH, 
 
 ibid 
 
 T^Rutll cfoHr Sjiates in ^aee the SacramentAll Faith above all graces 
 firfi OBjeB of Sacramentall trial, to be tryed at the Sacrament. 246 
 H^'hat it is, and the branches thereof. Faith being tvell grounded upon the 
 z/^OObjeEiionanfwered. ibid waine promife^ is eaflj tryea inthe 
 
 ..Howfarre a Chrifiian may bee doubt- particular. 252 
 
 full and foUcitoMi about his Eft ate. Hovo faith in the maine promife is to be 
 
 21 5 tried, 254 
 
 Our Eflate in grace is to bee tryed by How Faith is to bee tried in the revi- 
 
 Qur calling, and how y lo6Jii three ving of It, See reviving of it. 
 
 thinqs, ibid Exhortation to renew and to bring re- 
 
 EJfeBualneJfe of faith one property to newed faith to the Sacrament. 2 64 
 
 try faith by. 261 The forme of repent anceyin our triall 
 
 Effeiluall faith prevailes againfl all of the foundne^e thereof. 275" 
 
 eUfiempers ^ doubtings ofthefoule, Felly of love purged by Faith. 2p^ ' 
 
 ojtdwhat they are, ibid Fulnejfe of Chrifi emptying the foule 
 
 Experience of the fruit of the Sacra- ofherfelfe^onetriallofdefire. 227, 
 
 meKts,afi(rne of faith renewed, 166 228 
 
 S>:tent of repentance ^is one trialhfthe Feeding favorily, a goodtrialloftrue 
 
 foundneffeofit. 274 defireafter the Sacrament. ibid 
 
 L^teane efieeme of our [elves, and Faith and the exercife thereof, onejpe- 
 
 higher pricing of others, a figne of ci all part of our carriage after our 
 
 repentance. 394 Receiving. ^4j 
 
 Bdifyingof the body, the c^ of love. Faith lots upon the promife , 34^ 
 
 507 Feareyafpeciall grace to be exercifed 
 Sacravtents to Ja(l Eternally in the after our Receiving, 345^ 
 
 church. 3 40 . How, and by whom . ib. G . 
 
 Sxperi^nee of our former Receivinas^ ^ Vch as can fnde no fub fiance if 
 
 a great meane to mak^ preparation v3 grace, muft cut 0^ themfelves 
 
 fweete. 35:4 from S.^.crnments. 214 
 
 Bad Example y an enemy to good Re- Sptch crood perfons as feeke not to bee 
 
 ■ eeivingy with the remedy. 3 5,8 Grounded^ reproved, andyetcomfor^ 
 
 ted. 2^6 
 
 Fv The end of beleevingy rphich is the 
 
 G lorif y In g of grace ^amarke of faith, 
 
 FAifh confjls not in the overpow- 260 
 
 ring aftheJoHleJbut in rejling on Grace Sacramentall. 1 8x 
 
 .the promife, ^ %\^ Andwhy they one ly} 2 30ja3J, 
 
 ■ " ' trhj 
 
The Table; II 
 
 Wh Graces Sacramentdlmtifi be tri* fie tofeekefnpfly of their wants. 221 1 
 
 ed. ibid fffdgiftg onr [elves for our want sne^ ■ 
 
 jVhj theft five efpecially ? and whether c^ffarj, •530 
 
 equally, ibid To refi inGods ImpHtation, OS areall 
 
 graces of Sacraments are net to hee thing, a fig»e of faith, 260 
 
 , one Ij for Sacraments, but ferpetft- Intpenitent receivers of the Sacrament 
 
 ally. Z32 inatvoefuUcafe, 288 
 
 Ccd not tied to our girdles at the Sa- Inconfiancy purged from love by faith, 
 
 CTiiment. 267 2p8 
 
 Graces to. bee pr aB if cd after our recei- Ignorance a common caufeof ill Recet- 
 
 vingthe. Sacraments. 34^ ving,-:v.ith the Remedy, 555,356 
 
 ' H. K. 
 
 HVmiliation of foule with f elf e- "X/ Now ledge one of the Sacramental 
 denial I and prayer , afpeciall JX graces to he tryed. 131 
 
 meane to renew faith at the Sacra- Withreafonsofit, 2g2 
 
 ment. • 267 Knowledge t joe key of other graces. ib» 
 
 Holding out with God inthetriallof a principall helpe to difcerne Chrifts 
 ; Sacrament, afgne of renewed faith body. ibjcf 
 
 at the Sacrarrtent. ibid Obje^ions^gainfi Knowledge knfwe' 
 
 Uearkningafter foodeyafuretriallof red, 234 
 
 hungring after the Sacrament. 318 fVhat knowledge is necejfary for the 
 Hiding ofjinne, a great enemy of good Sacrament, ^ 23 J 
 
 . receivin^inthebefi. 3 07 Aud the -particulars at Urge opened. 
 
 With the Remedy, ibid. 238,239 
 
 Trials of Sacramentall Kmwledae, 
 I. 244,245 
 
 POpiflf Ignorance , pretended to bee . LJ 
 
 the mother of devotifon,confuted, T OueoflufiSjAndfecretevillsy the 
 
 24.0 .1 ^ feede of Ignorance ^ 24* 
 
 Ignorant Communicants , reprooved. The Life part of repentance in a Chri- 
 
 ^andadmonijhed. 241 fiiancourfe., afigneoffoundrepen- 
 
 The feedes andfoTnenterjoffgMorance tance. .•; 285 
 
 ., to be abhorre d,i 42 .what they ^<??ib. God fufieines the Light of his Spirit 
 
 jgnorance may damme, as well as kftow- in the EleU , to f^epe them in their 
 
 Jedg£ abufe.d, 242 falls from confujlon, 284 
 
 Woeful fruits of Ignorance difcoDered. Love of grace as grac*e., ^and hatred of 
 
 ', ', ibid finne as finmithoHghfmaU^atriallof 
 
 Godh4th given an InftincltQ his peo- repentance. ^94 
 
 s Sacra' 
 
 .j^iiO^ 
 
Tfie table. 
 
 Sdcratmntdl Love neceff'ary to true Faith in the mdine promife , teokes ai 
 
 receiving^andhovp farrt.' i^y the Meane of beleeving^vik. Settif^- 
 
 fVhAt Sdcramentall Loveis, ibid faSiioni 2^± 
 
 LovfiafanEHf-jirtgrraeeofthefprit; The Meditation of Cods meaning, 
 
 ■ , . ^ibid free ly to off er Chrifi, fully, and be ^ 
 
 To he difcernedfromcarndll, • 1^% teamingly at the Sacrament ^'ii a. 
 
 True Love bred by faith, 2p9, and meane to revive faith. 264 
 
 purged. ' '"' ' ^ 300 The Matter of repentance is one trialL 
 
 Love to be revived at Sacrament: ^ o i ofthefoundneffe of it. 172. in a tnr- 
 
 Th^fe that dare receive ivithout Love, ningt'o God. ' ibid 
 
 Tvoefntl, and what colour t they have. Godfupports his relapfed fervants by 
 
 . rr\^^ . ""^^ '^'. "^1 1 the memory of old Mercies , 284. 
 
 DifhonoHring God' on the' SaCrAment Good Matter mufl bee gotten, ere the 
 
 dayes urfder pretenee of Love, odiom , fouL- can remember Chrifi, 338 
 
 •.u -tr^^- .<?..;; ',c^ ■».:-..■ '.-. -J J 2 Meane s to be ufed after our receivina 
 
 Gods orvng fiopfe rep'^^ for com- for the pre fervinq of (Trace. -^ i^0 
 
 ming to the Sacrament with little Confiant aimina at the Sacrament, in 
 
 Love» •'■"• ibid theufeofalltJMeanes, ameane,to 
 
 Love at the'^S^'eramentf to be renewed make our preparation to th^ Sacra- 
 
 '■ andtryedP ■ s .\*\%^\. . -^^^ mentfpce&t, "'■^■■''^''^5,4 
 
 Sundry tVyMsof Sacrantentall Love, TVant of Afeanes, an enemy to doodRe- 
 
 •"3"i3V3Vi»i'^;if. ■ Nate and perufe ceiving, ^<^j:The Remedy, - ' ibid 
 
 them weltiH Jfeciall. ibid 
 
 Snch as can prove their. Love to bee 
 
 found may be comforted, 5 1 j ' Oi 
 
 SHrfe'ttef/Liiflsy an'enemy to SAcra- y\-^\\\^\'.. 
 
 mentalldefire^ > ■;'' .. ■ ^76 £~^Rdinances are familiar jvmesto 
 
 JExcejfe oflawfull Liberties alfo is fo, V-^ convey alhGuds ifoodthiftirs. ■ r* 
 
 ibid '1-^' ."^uws-^^Si^J.Tjv-.c-i-i^y' 
 
 Life of faith daily , an excellent hclpe Faith in the mmine w.oihife look^tatr' 
 to make:^epa.ration ta Sacrament' theObjeEl,andhorp> .'.'2.56' 
 
 Jweete^ fvi\\'^ i . 35 i EachOr'dinaneehath a peculiar exhim 
 
 biting-of Chriji by fpeciall-promtfej 
 
 ■■■'■ '. ■, ^-^fi . ,;. zyt 
 
 -■> ■■ .»• •■ •" • ^ •• ■ Taming the eye of faith uponthe Or- 
 
 Mlmjier of God mufh bee carefult dinance ofthevSupper , is a mean e t» 
 to try-the Communicants i 101 revive faith at the Sacrament, ibid 
 To feafon thsm "with krwroledffe , yet The meditation of Chrifi s omnipo- 
 not Alone ^.. '..'... 244. tency in the Sacrame-nt, a f^cialt 
 
 helpfi-- 
 
The Tabic. 
 
 yipno renew faith, 26$ faithuatBefi^ ii69>^cf 
 
 Btch Ordinance requires refemame The parts of repentance are a marks cf 
 
 ereitcanbc^vellpartaken, 371 tryall whether it be fomd, 275 
 
 Cleavinato God^ when the occafion of PraSife of Repentance a a, fpeciai 
 
 evillprefints it felfe, a trialtofre- mark^of the /oundneffccftt. ijf, 
 
 pentance, 2P4 Andthaththinthennderfiandin^, 
 
 Ohiea 0flovc manifold. 5 06,507 J^iU, and life, yf& 
 
 Both Miniver ypeople Joule, hdies. The Lord a fords hts promtfe tohtsre. 
 
 ibid voltedfervants,torefiorethem.lZj^ 
 
 OMofSacramentalldefire^isChrifi The Lord preferves hisowneinagood 
 
 thefoules ffillnoHriJbment. 3 1 9 ^M^* ^^» ^'^^ recovered out of 
 
 their revolts. ibid 
 
 partiality of love purged By faith. }oo 
 
 p^ PridspurgedBy faith from love, ibid 
 
 Such 04 have prepared for the ^acra^ 
 
 P Reparation for the Sacrament ^ ment muflalfo come ^d not he letted 
 more ^enerall than Triad. What by atty occafion whatfiever, ibid 
 ^^^jf ^ lyg Patterne of holy receivers, 338 
 
 Triali of our eflate hy T'reventing P erpetuall memory of Chrtfi how to Bee 
 rracei one marks of our calling, and continuedat the Sacrament, 340 
 %f,y;p? 208 Preparation to the Sacrament Tnay be-. 
 
 TryaUofour felves BytheTerfitting come fweetand fanfjliarto aCom^ 
 grace of the Spirit, one part of our mnnicant 5 5 1 . WW. 354 
 
 caUingiandhlw ? ' 1 1 1 "ProfaneneSe, acaufe oftUrece^vtng. 
 
 Pre'mdice a?ainfi the ordinances and , . r 1 r r ^?^} 
 
 Minificrs, a mat meane of tgno- No pondermgof the worth of Chnfi, 
 ranee, " *4» a let of good receiving, 356 
 
 God ofers all his good things By and 
 
 through a fromife. 247 R« 
 
 Few men feeke a promlfe to convei^ ,,.,,• r -r a. r 
 
 Gods eoodthingsmtothem. 14,9 TJ ^'^^ '« '^' ckefe promifemufi Be 
 All patticularpromifesareplantedin r tryed By the Roote of nfelfe detail. 
 
 theoenerallpromifeMhow. 25O s^elfe demall 
 Warpino fronithe firft^romife moft Receiving of faith at the Sacramento 
 - deadly anddangerous. 251 how to Be performed. i6z 
 
 Trialloffairh,Byherproperties,agood Repentance tn what degree nee effary 
 ftfneof faith %6i. Precioufnejfe of for the Sacrament, 270 
 
 faithtsone 262. how to try that. tzd. Triad of Repentance at the Sacra- 
 When props of faith faile , oft time ment necefary. Reafon why ? 27a 
 
The Tabid 
 
 Ank^rodfes] 2 71 jud^eofh^ Childrent &r(ra>th, ^ 
 
 Repentance awM-lie of fAith^lji, and Sacrament <tU Chrifi a T^rovijion fc 
 
 rvelcomc to God. ibid. aUrvanisofhksbody. 22 j 
 
 Suhfiance of Repentance fl. good triall Spirit of God not a/way tied to aEilji^ 
 
 oftL'foundncJfsofit, 160. That grace inns tphJe rvejkepe. 224. 
 
 ts the fpirit of regeneration. ibid. Search of our wants ^ afrv ell as our 
 
 Repentance is tried h J the mother of it, fraifes necejjary. 227 
 
 ■which i^ faith. ibid Senftblene^e oftiic JTjame cf our wants 
 
 Reveng amarke of hearty repentance, needfuU, 22* 
 
 280 To trufi God for Salvation and for 
 
 Renouftcing offinne^^ a fgne of true Chriftyand'diflrufi him for par tic u^ 
 
 iively Kepentance. 28 1 Urs^isfinfull. S^J 
 
 RjttHrningto God another Jigne of it. Faith in the maine promife mufi Bee 
 
 282 tryedby ourfeifedeniall, 2 c > 
 
 Repentance upon ohr revolts .nece^jfary True fearch of our felves, aftgne ^f 
 
 for Sacrments. 283 judmofn Repentance : and how f 
 
 'S^ds own/ people to be blamed for their 2__ 
 
 ZfentnHng to r eceive without renued Helpesof true Search of it. 276 
 
 Repentance, z^yefpeciallyforfoule The Sole part of Repentance in the wili 
 
 /ff-^* . ., ^90 -*indajfeaions , a good Triallofthe 
 
 txhortatton to bring renewed re pen-^ py^^lfe of Repentance. 277 
 
 tanceto Sacraments. 2^2 Sentencing of our felves , amarkejf 
 
 Kaijmg up of heart to God in all thanks hearty repentance. 2 7« 
 
 mufi attend f^Uditation at the Spirit 'of God, and Ceede-of God canmt 
 
 n^arrV'J'i, r 1 ..-. f"- J'-^-^^boljoutofthe Em. 280 
 
 Repefncjfe ofthefoule till it beefatis- Laying to heart thefinnes andforrow-i 
 
 pd,agoodtnallofdefire. 32-8 ofl^etime, of others as our owne \ 
 
 Renumgdf repentance daily, afpeciall Triallcf repentance. 2gc 
 
 helpe of preparation fweetly. 354 Straightne.ffeof love pur^edty Utl 
 
 Caufesof bad Receiving, inward and ^ ^ ' ^ & J J'^*tf,^ 
 
 ^^'f^^rd, 3JJ Selfilove purged by faith. ib°^ 
 
 Seldome commers to the Supper feprsm. 
 
 Srr J- rr r a.- • . Survey of our receiving,.ajhecia1l part: 
 
 Tedinep ofjpirit a meetepofiure of carriage after the Sacrame^t.247 
 
 ofthe Soule forworjhipofgod. Survey of cur felves in cafe of our diL 
 
 contrary togiddsneje i 80 appointment upon receiving, howt^ 
 
 The Supper ts Chrifi in amyfltry.i^^ be performed.' ^ ..g 
 
 Tht Sapper h the Chnrchcs marke t$ Survey in point of want of feeling afier 
 
. ncct^tr^7, yor^prformc^, ibid r-ro^rties ofTry.llmPve x^^if^ 
 
 SurVerini-^cojSmsfamonn^mthe wgtnuoui, clofe, fmhfrll dtn^^ 
 
 rfonfatisfaaionat the Sacrament , we Mxhortmonto Tryourfelves. 203. 
 . mufldoefomevphat frefenttjjome^- 
 
 what after,. 34^' ^'• 
 
 Superfiltion a caufe- of bad receiving rr ^' ,1 ■ r 
 
 %.ith the Remedy. 35^ \T^^^-f the forme or eSfemtaUcauf^ 
 
 So^thdalhi Qreatmeanes of Ud resell V of {ove 298 
 
 • vl ^L -d.^pA^} 2C8 VnSavormene and mappetency 0] de lire 
 
 ^' . bath nothmg to doe rpttn the Sacra-^ 
 
 y ment. . 32 a 
 
 Vnhele^e antame enemy of Sacramc'/!^ 
 
 SAcramentdl Trtall necefary for ^tall appetite. 32$ 
 
 aCo?mimncantMathu/i'7i, ^'fi recetvc mprofitaHy and ^hj. 
 lyzi 355;. 
 
 TriallaMdf reparation differ.. vfd.fre^ W. 
 
 TrZirattbeS^cramntUadutyre' XJXTOrJhlpofGod mufihe fet^^ 
 ejHired of all forts. iSx V V purpofed , and a fparatim 
 
 si^co?nmmicam.u to tty hin^fe, oftheperfon frmi other fervtces for 
 '' igl the time, 17^,180,. 
 
 TrM of others noHxeUdMrni-rh^ Objeaions ofthc^e^ks inthewatter 
 ReafcLlbiretnottobetrufied.iS^ cfthetrefiate^anfwered, yj: 
 
 rheoddes het^eene them, J 85 TVeake m know ledge, comforted a^dad^ 
 
 Sacrament^Il Tria/l wherein it Jifers monijhed, 246? 
 
 f^om other rellaiom Trialls legal/, Triall of our watits the fecond prepa^ 
 ptnitentiall, ormorralt. 1 U, 1 8/ ""^tion to the Sacrament. ■ 1 1 ^ 
 
 UcramentailTriall hath her iffue ei^ All Gods people have thetrmnts^an^ 
 ther to encouraoc or difcourage the in how many ktnds ,w.ii..tn the ground^ 
 fhHlefromreceitn>w. l^^ manner , meafure and ends of the^r 
 
 TThat courfe hoth thf good and the had aliens, in duties, graces, ordmances^ 
 (' wulUake, after due triall had: Sun- "-5* 
 
 7 coUiiand Caveats about it. Wants ofGcdspeople ^re ctther De^ 
 ■ J -^ J ^8 f eBs in grace, or decay es. 212 
 
 ■„eM«ltmddivh,e. ipl . rpl- J^-^eon. mameon,.. M j- 
 
 n»ronUfSMr.mmarri^ti. ipf cyifi^ns >»^y^"''f'^''ff"^;. 
 
The Table: 
 
 ^raei. 2 2^y226. Cod caujeth the fence ef Wrath ana 
 
 One n'r.'nt hinders aU fence of wany his ]udgcments to fei'.z.e upon the 
 
 wants, and how. ibfd confciences of his people being revoL 
 
 God upbraids not his people for their ted^ to recover them. 2 8<$ 
 
 TVatJts^ but fiippFies them. 2 : 6 TVillingnefe to he informed of fin ^ and 
 
 Lets oftriall of our wants to he avcy- . reprooved^a goodfigne of repentance, 
 
 ded, 227 29^ 
 
 wherein triall of y\^ants conffis. ibid TTcake penitents comforted, ig6 
 
 Wee mufi have cHrvpantsfummed up Weakeneffe of love purged by faiths 
 
 ima readtnej[e for the Sacrament. ^ 3 01 
 
 231 Comfort to all Weake in love, if hearts 
 To rejh upon a bare Word^ and from be found. 316 
 
 one wordy to ^e to another ^ afure Watching daily againfl the enemies oj 
 
 figneoff-mh. i6o,iSu a good courfe, a fpeciall helpe to 
 
 Comfort te weake beleevers m the make the preparation to the Sacra* 
 
 poore reviving ef their faith at the mentfweet. - 35g 
 
 Sacrament, ^ i6^JVorldlin'efeafhrewde]!jemyofagood 
 
 ObjeElions of the WeAkeagainfl their mans well receiving, %$9 
 
 revived md ftrong f^ith^ mfwered. With the Remedy, ifaidif 
 
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 hT 
 
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i 
 
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