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I 
 
 MiNSJ  MrSTICA: 
 
 DISCOURSE 
 
 Concerning  the 
 
 SACRAMENT 
 
 OF    THE 
 
 £0^1)0  puppet. 
 
 In  which  the  Ends  of  its  Inftitution  are  fo 
 
 manifeiled  •,  our  AddreiTesto  it  To  dire^ed  •,  our  Be- 
 haviour there  and  afterward,  fo  compofed  -^  that  we 
 may  not  lofe  the  Benefits  which  are  to  be  received 
 by  it.  With  feveral  Prayers  and  Thankfgivings  in- 
 fcrted,  \o  make  it  of  more  general  ufe. 
 
 Hereunto  is  added, 
 
 AaUA  GENITALIS:  A  Difcourfe  concerning 
 BAPTISM,  in  which  is  inferted  a  Brief  Difcomfe  to  perfuade 
 to  a  Confirmation  of  the  Baptifwal  Vow, 
 
 By      S  I  M  O  N  ^' P  A  T  R  I  C  K,     D.    D. 
 Late  Lord  Bifhop  of  Ely. 
 
 'Cbe  '^ci'CrttK)  ^Ditloii  Co^retteo. 
 
 1  Cor.  II.  24.  Do  this  in  remembrance  of  me, 
 
 LONDON^  Printed  for  J,  Walthoe  and  B.  Tooke  in  Fleet- 
 firet't,  j^.  Nkholfon  in  LittU-BritaiK,  D,  Midwinter  and  B, 
 Cowfe  in  St.  Pad's  Church-yard,     M.  DCC.  XVII. 
 
•<'Ji0>^ 
 
(  iii  )  .;^ 
 
 aM 
 
 To  the  Honourable  '"-^^y  ^l. 
 
 Sir  Walter  St.  John  Mrt. 
 
 A  N  D    T  H  E 
 
 Lady  St.  John,  his  Wife. 
 
 THESE    Meditations    being   conceived 
 and  born  in  your  Houfe^  I  take  it  to  be  a. 
 piece  of  Juftice  that  they  jhould  lay  them^ 
 [elves  at  your  Feet^  and  come  abroad  into 
 the  World  under  your  Name,     (And  long  before  thiSy 
 had  they  come  to  tender  their  Service  to  you ^  had 
 the  Prefs  been  favourahle  to  them^    and  not  let 
 them  flick  longer  there  than  they  did  in  my  Mindy 
 before  they  could  be  brought  forth  into  the  World,) 
 Love  hath  as  great  a  power  to  make  Servants  as  any 
 thing  elfej  and  no  Bond-man  is  fafler  chained^  than 
 he  that  is  tied  'by  the  bands  of  his  own  Affection. 
 A  Captive  of  that  equality  I  rnufl  needs  profefs  my 
 felf  having  fuch  a  feeling  of  the  Obligations  you 
 have  laid  upon  me^  that  I  am  not  free  to  love^  or 
 not  to  love  you  ;    but  am  held  under  fuch  a  fweet 
 Tyranny^  that  I  cannot  fo  much  as  defire  to  recover 
 my  former  Liberty,     Thefe  Thoughts  therefore  being 
 the  Births  ofonefo  bound  to  ferve  you^  both  by  your 
 Favours  and  his  own  Affections  \    according  to  the 
 
 A  2  Law 
 
iv  The  Epiftle  Dedicatory.  \ 
 
 Law  of  the  *  Hebrews  you  may  challenge  a  right 
 in  them,  feeing  I  am  yours  as  much  as  my  own.     I 
 know  that  I  am  writing  to  youy    and  not  of  you  ; 
 and  that  you  do  not  expect  my  Commendation^  hut 
 my  Counfel ;   for  if  you  didy  you  would  not  deferve 
 Commendation.     There  is  fo  much   flattery  many 
 times  in  thefe  Addreffes^  that  Men  will  not  believe 
 us  when  we  fay  true^    and  fo  we  diffleafe  while  we 
 Jludy  to  pleafe.     The  World  likewife  is  fo  envious^ 
 that  they  never  think  more  of  our  faults^  than  when 
 we  are  praifed.     But  yet  to  tell  you  of  your  kind- 
 nefs  to  me^  though  you  do  not  expert  it^  methinks 
 I  might  be  allowed^  were  it  not  that  then  1  fbould 
 commend  my  felffor  a  grateful  Per/on^  after  I  have 
 declined  to  commend  you.     But  feeing  that  is  no 
 fuch  great  Vertue  that  a  Man  fbould  he  tempted  to 
 be  proud  of  ity  I  /ball  fay  thus  much :    That  of  all 
 the  Caufes  that  are  ufually  afftgned   of  thefe  De^ 
 die  at  ion  s^  I  can  find  the  impulfe  of  none  fo  flrong^ 
 as  that  of  Love  and  Gratitude.     Which  bids  me 
 hind  my  Executors  by  thefe  Prefents  (if  thefe  Pa- 
 pers   can  live  longer  than  1)  to  acknowledge  your 
 Love^  and  ever  be  mindful  of  it  to  you  and  yours. 
 And  although  I  may  juflly  fufpeii  that  they  have 
 not  firength  enough  to  live  to  any  great  Age  ;  yet 
 if  they  can  increafe  jour  Piety  but  in  the  leafl  de- 
 gree^ that  is  A  Thing  that  never  dies^  and  will  be 
 an    immortal  Witnefs   of  my  Endeavours  to  ferve 
 you.     To  the  Jludy  of  that  it  is^  that  I  do  moft  af* 
 feci  ion  at  ely  exhort  you.     Do  welly  and  you  fball  hear 
 
 »*    Exod.  12.  4. 
 
The  Epiftle  Dedicatory.  v 
 
 mUy   though  mine  and  all   other  Pens  lie  afleep. 
 Piety  is  the  trueft  and  mofl  antient  Nobilitj,  as 
 Wickednefs  is   the  greateft  and  bafefl   Degeneracy. 
 There  is  no  fuch  way  to  exalt  your  Family^  as  to 
 make  a  firi^  Alliance  with  God^   and  to  draw  him 
 into  jour  Kjndred.     Nothing  can  fo   enrich  your 
 Bloody  as  to  contract  an  Affinity  with  the  Blood 
 of  Jefus,     But  if  earthly  Honour  he  of  any  Value 
 (as  it  may  conduce  to  the  better  ferving  of  God) 
 jou  have  the  favour  granted  unto  you  to  he  Noble 
 both  in  your  Soul  and  Body^    to  be  a/lied  both  to 
 the  Blood  of  Gody  and  of  great  Men.     The  Saint 
 in  your  Name^  may  put  you  in  mind  to  be  Saints  in 
 your  felves.     The  two  MuW^ts  or  Stars  in  your 
 Coat  of  ArmSy  bid  you  {bine  like  two  Lights  in 
 the  World.     The  occafwn    of  your   bearing  them 
 (whichy  if  I  mifiake  noty  was  becaufe  your  Proge- 
 nitors warred  in  the  Holy  Land)  may  put  you  in 
 remembrance  to  Jirive  and  fght  to  be  made  free  of 
 the  Heavenly  Jerufalem,  that  City  of  God  that  is 
 above.     As  thefe  Stars  were  borne  in  their  Enfigns 
 in  that  Expeditiony  in  oppofition  to  the  Turkifh 
 Crefcent ;  jo  let  them  put  you  in  mind  to  keep  the 
 World  fiill  under  your  feet y  and  to  fcorn  thefe  mu' 
 table  and  Moon-like  ThingSy    as  much  as  you  do 
 Mahomet  and  the  Turk.     ^  There  is  a   Spring 
 in  that  Country  where  your  Name  frjl  took  Root  tn 
 Britijh  Soil,  which  is  very  low  and  empty  of  Water, 
 when  the  Sea  flows  and  fwells  the  neighbouring  Ri- 
 
 *  Sec  Camden  in  Glamor ganflme.    Nympha  fluU  prupiks.     fohs 
 re f Hit.     lUa  rgcedit*    Jfte  ndit.     Sk  livar  ineft  &  pugna  perennx. 
 
vi  The  Epiftle  Dedicatory. 
 
 'ver  Ogmar  ;  dnA,  again  afcends  and  fills  it  fdfrvhen 
 the  Sea  retires  out  of  the  Channel.  It  will  be  a  moji 
 lovely  fight  both  to  God  and  Man^  to  fee  you  hum- 
 ble and  lowly  in  the  highefl  Tides  of  a  fwelHng  For- 
 tune  5  and  if  your  Fulnefs  {hould  abate^  and  draw 
 back  into  the  Ocean  from  whence  it  came^  to  behold 
 the  elevation  of  your  Spirit^  and  the  greatnefs  of 
 your  Mind  rifi'ng  above  all  the  reach  of  thefe  worldly 
 Changes.  Then  would  you  moft  truly  imitate  thofe 
 Stars  in  your  Efcutcheon^  which  are  notfeen  in  the 
 Day^  and  Jhine  moft  brightly  in  the  Night, 
 
 But  your  Name  bids  you  above  all  Things  to  be 
 full  of  Love  both  to  each  other ^  and  towards  all  Men. 
 For  befide  that  John  in  the  Hebrew  Language  car- 
 ries in  its  fignification  Gracioufnefs  and  Kindnefs; 
 the  beloved  Difciple  was  the  firjl  of  your  Name. 
 Degenerate  not^  1  befeech  you^  from  fo  worthy  a 
 Precedent,  but  imbrace  with  as  dear  an  JffeBion  as 
 two  St.  Johns  would  have  done  each  other.  That 
 great  Saint  had  this  always  in  his  Mouthy  Little 
 Children  love  one  another  :,  the  fame  have  jou 
 always  in  your  Hearty  feeing  you  are  not  only  Chrif- 
 tianSy  but  of  the  fame  Family j  and  of  the  fame 
 Name^  which  carries  a  remembrance  of  that  divine 
 Perfon.  The  Athenians  promifed  themfelves  no* 
 thing  but  Triumphs  in  the  Sicilian  War^  becaufe 
 their  General  Nicias  derived  his  Name  from  Vic- 
 tory, which  in  the  opinion  of  Men  had  a  good  pre- 
 fage  in  it.  And  fome  of  the  *  Antient  Philofo- 
 phers  did  ferioufly  difpute^  Whether  there  was  not 
 -1  ^ • ■ 
 
 ^  Plato  in  Cratilo, 
 
 fome 
 
The  Epiftle  Dedicatory.  vii 
 
 fame  fecret  Fate  or  Providence  i»  itj  that  Men 
 (hould  have  Names  given  them  that  did  fo  exactly 
 agree  with  their  after  good  or  had  Fortune.  I  hope 
 you  tvill  not  think  me  impertinent  therefore  that  I 
 have  urged  you  fo  much  with  your  Name,  and  that 
 you  will  not  let  it  be  given  for  nothing  :  And 
 that  though  Nicias  ^7  his  great  overthrow  did  dif'- 
 appoint  the  Hopes,  which  his  FelloW'Citiz>ens  con- 
 ceived from  his  Name\  yet  you  will  have  a  care 
 that  you  deceive  not  the  exfe5fation  both  of  God 
 and  Man  from  you,  which  is  grounded  upon  abet- 
 ter Foundation.  I  verily  believe  that  you  will  en- 
 deavour  to  be  ^  r-^oivviioh  (as  r/;e  Greeks  call  them) 
 Perfons  of  your  own  Name.  And  as  the  jpoftl'e 
 prays  for  his  Theflalonians,  i  ThelT.  j.  12,'ij. 
 you  will  increafe  and  abound  in  Love  one  towards 
 another  and  towards  all  Men,  to  the  end  that  you 
 may  eflablijb  your  Hearts  unblameable  in  Holinefs 
 before  God  even  our  Father,  at  the  coming  of  the 
 Lord  Jefus  Chrifl  with  all  his  Saints.  Let  me 
 fpeak  to  you  and  all  others  once  more  in  the  words  of 
 another  Apoflle :  \  Finally,  be  ye  all  of  one 
 Mind,  having  Compaflion  one  of  another  ;  Love 
 as  Brethren,  be  pitiful,  be  courteous.  But  what 
 need  I  infiji  fo  long  on  this,  who  find  you  fo  full  of 
 Love  towards  me  f  It  is  a  delightful  Subje^,  and 
 therefore  you  will  pardon  my  vehemence  in  it.  But 
 tho  it  be  delightful,  yet  1  will  refrain  my  felf  from 
 enumerating  my  particular  Obligations,  becaufe   I 
 
 ■*  'O  EifHi^i*/©-  (pz^chuiL^oi  rti  cci'  tj?  c:r^T^>yoeidi'   Eufeb.     5e- 
 veYii4  imper'ator  gravis^  ^  vir  norn'ms  Ihi  dkitur,   Lamprid. 
 t  I  Pet.  5.  8. 
 
 know 
 
viii         The  Epiftle  Dedicatory. 
 
 kriow  (Sir)  that  you  do  not  do  your  kindmffes  that 
 they  fiould  he  talked  of.  And  for  you  (Madam)  who 
 carry  kindnefs  in  both  your  NameSj  I  know  alfo 
 that  you  love  to  he  concealed^  and  that  your  Love 
 fhould  have  none  to  ffeak  of  it  hut  it  felf;  and 
 therefore  I  [ball  forbear  to  fay  how  much  (atleafi  to 
 me)  you  anfwer  the  double  remembrance  you  have  in 
 them.  It  will  be  more  acceptable  1  know  to  jou  bothy 
 if  I  turn  this  Addrefs  to  you  into  a  Prayer  to  Gody 
 that  he  would  do  all  this  and  much  more  for  you* 
 And  to  that  God  of  Peace  from  whom  all  Good  comeSy 
 1  humbly  bow  mj  KjteeSy  that  he  would  make  you 
 ferfeSl  in  every  good  worky  to  do  his  will^  working 
 in  you  that  which  is  well^fleaftng  in  his  fight y 
 through  Jefus  Chrifly  to  whom  be  glory  for  ever  and 
 ever.  The  more  particular  Petitions  that  concern 
 youy  I  Jhall  put  up  alone ;  and  ever  remainy  what  I 
 am  much  engaged  to  be. 
 
 Your  affedlionatc 
 
 From  your  Houfe 
 
 V-^rftl.  F"'^"'*  ^nd  Servant, 
 
 S,  Patrick. 
 
 THE 
 
0^  ^  • 
 
 THE 
 
 C  O  N  T  E  NT  T  S. 
 
 TH  E  Introduaion.  Shevp- 
 ingy  I.  That  Ood  manifefts 
 him/elf  to  our  fenfe.  2.  That 
 Bread  and  Wine  are  fit  things  for 
 the  reprefenting  out  Lord  to  us. 
 9.  The  fir  Si  reajon  of  the  Celebra- 
 tion of  this  Supper,  and  the  fit  t  eft 
 time  for  us  to  do  this  that  Chrift 
 commands  us,  4.  Which  is  but 
 a  reiteration  of  what  is  done  in 
 Baptifm.  'i.  As  may  be  feen  by 
 what  I  have  briefly  writ  on  that 
 fubje^.  6.  And  if  we  wiU  extend 
 thit  thing  further^  we  may  lofe  aO, 
 The  Papifh  in  danger  of  thit  ^  who 
 fpeaf>  not  the  Language  of  the  An- 
 tient  Church,  7.  The  defign  of 
 this  prefent  Difcourfe,  8.  The 
 aHedging  of  fome  Heathen  Cuf- 
 toms  and  Principles^  need  be  no 
 offence  to  any^  but  may  be  an  help 
 if  they  pleafe,  page  i. 
 
 SECT.     I. 
 
 The  Introduaion,  page  i . 
 
 CHAP.    I. 
 
 The  fir  ft  end  of  the  Holy  Feaft, 
 was  for  a  Remembrance  of 
 Chrift,  What  it^  is  to  remember 
 him.  The  Paffiver  appointed  for 
 a  Memorial,  Two  things  which 
 in  thit  Feaj}  we  commemorate. 
 And  our  Commemoration  is  made 
 
 two  ways  :  to  Men  and  to  God* 
 From  whence  we  may  infer  two 
 fenfesy  in  which  it  may  be  caUed  a 
 Sacrifice.  p.  3. 
 
 CHAP.    II. 
 
 .  It  is  a  remembrance  of  Chrift 
 Wh  Thankfgiving.  For  it  is 
 a  feafl.  The  ]Qwitti  Feafts  upon 
 their  Sacrifice  a  pattern  of  it, 
 E-fpeciaOy  the  Pafchal  Supper,  in 
 T»hich  they  fung  an  Hymn,  Our 
 Saviour  gave  Thanl^s^  and  bleffed 
 when  he  inftituted  this  Feaft,  And 
 his  Difciples  k^ept  it  with  gladnefs 
 of  Heart.  And  all  Churches  ever 
 fmce  have  celebrated  it  with  Prai» 
 fes  and  Thanksgivings,  From 
 whence  it  is  evident  there  are  two 
 other  fenfeSy  in  which  it  may  be 
 called  a  Sacrifice.  p.  18. 
 
 CHAP.     III. 
 
 The  third  end  of  this  Feaft,  is 
 to  be  an  Holy  Rite  whereby  we  en- 
 ter into  Covenant  with  God,  For 
 God  hath  made  it  an  all  of  Wor- 
 fljip  whereby  we  acknowledge  him, 
 and  engage  our  [elves  to  him.  As 
 we  eat  at  his  Table,  we  profefs 
 our  f elves  to  belong  to  his  Family, 
 By  feafting  at  the  fame  Table^ 
 Covenants  were  antiently  made  : 
 EfpeciaBy  by  feafting  on  a  Sacri* 
 fice. 
 
 The 
 
The  CONTENTS. 
 
 The  eathg  of  this  Sacrifice  is  a 
 folemn  Oath  of  fidelity  to  him.  As 
 appears  by  what  the  Heathens 
 thought  of  the  Devotions  of  the 
 antient  Chriflians,  p.  39. 
 
 CHAP.    IV. 
 
 It  is  further  here  confidered  as 
 afign  and  feal  of  remijjion  of  Sin. 
 Which  is  cleared  in  three  Confide* 
 rations.  Firjl,  From  the  exprefs 
 words  of  our  Saviour  in  the  injVt- 
 tution  of  this  Sacrament,  Secondly^ 
 from  the  folemn  aB  of  Charity  and 
 forgivenefs  which  here  we  are 
 bound  to  exercife.  But  efpecially 
 fthirdlyj  from  this  \  that  we  eat 
 cf  the  Sin-Offering,  and  of  that 
 which  was  not  made  for  One  but 
 for  Many,  i.  e.  the  whole  Con- 
 gregation. Now  the  Sacrament  is 
 a  feal  of  the  Covenant  of  Grace, 
 And  ysphat  ajfurance  may  be  at- 
 tainedyof&ur  being  pardoned,  p.  d  i . 
 
 C  H  A  P.    V. 
 
 It  is  ame^ws  of  our  nearer  Vni' 
 on  with  the  Lord  Jefw,  The  na- 
 ture of  this  Vnion^  and  its  effe^^ 
 IS  explained  in  five  Confiderations, 
 For  Chriji  communicates  his  Body 
 and  Blood  to  U4.  We  are  kjn  to 
 him  by  Faith  and  Love.  And  re- 
 ceive  hereby  greater  meafures  of  his 
 Spirit,  which  is  the  bondofVnion  ; 
 and  an  earnefi  and  pledge  of  a 
 happy  Refurre^ion.'  p.  78. 
 
 CHAP.  vr. 
 
 This  Feaji  is  a  means  alfo  of 
 our  Vnion  one  with  another.  The 
 very  eating  together  at  the  fame 
 Table  is  an  expreffion  of  l^jndnefs. 
 The  Pafchal  Supper  was  a  feaJi 
 
 of  Love.  This  Holy  Communion 
 is  much  more  fo.  Here  we  all  eat 
 of  one  Loaf  The  Holy  Kifs  was  a 
 Tol^en  of  dear  Affehion  ;  which 
 was  given  at  this  Feaft.  And  fo 
 were  the  Agapse,  or  Feafis  of 
 Charity.  And  the  Collet  ions  then 
 made  for  the  Poor.  Andfometimes 
 one  Church  fent  a  Loaf  to  another 
 in  to^en  of  Vnity.  A  fummary  'of 
 thefe  fix  Chapters.  And  two  Ob- 
 jervations  from  the  whole,  p.  97. 
 
 SECT.     II. 
 
 CHAP.    VII. 
 
 An  Introdullion  to  the  Difcourfe 
 about  preparation  to  the  Lord's  Ta- 
 ble.   Wherein  thofe  words  of  the 
 Ffalmidy  XCIII.  5.  are  opened. 
 p.  133. 
 
 CHAP.    VIII. 
 
 This  word  FK  E  FA  KA  TIO  N 
 is  to  be  under jiood  with  Caution. ' 
 tvot  a  little  time  required  for  it. 
 A  Holy  Life  is  the  beft  Frepara- 
 iion.  for  it  ought  to  be  our  con- 
 ftant  employment  to  do  God's  WiQ. 
 Which  confifts  of  Actions  oj  divers 
 forts.  Some  of  which  have  a  more 
 particular  refpcU  to  God.    p.  1 37. 
 
 CHAP.    IX. 
 
 Four  things  more  are  treated  of, 
 which  open  further  the  Nature  of 
 this  Preparation.  1.  Thofe  Actions 
 which  refpeti  men,  our  (elves,  and 
 thofe  which  immediately  refpe^ 
 God,  are  mutual  Preparations  each 
 to  other.  2.  Of  thofe  Holy  Anions 
 which  refpeii  God,  fome  are  necef- 
 fary  and  others  voluntary.  Where 
 there 
 
The  CONTENTS. 
 
 XI 
 
 there  is  a  Vlfcourfe  cGncernhg 
 Fraying  without  Ceafing,  5.  One 
 aU  of  Kel'igm  is  preparative  to 
 another.  4.  ^nd  there  are  fame 
 other  Preparations  requifite  to  Ho- 
 ly Dutiesy  befides  all  thefe.  By 
 the  mention  ofrvhicb,  way  is  made 
 for  a  more  particular  Difcourfe 
 concerning  them,  p.  14^. 
 
 C  H  A  P.    X. 
 
 What  thofe  Anions  are,  rvherein 
 it  is  fit  for  us  to  be  employed  before 
 we  Communicate.  Of  jetting  apart 
 fome  portion  of  our  time,  which  is 
 to  be  [pent  in  Confideration,  Par- 
 ticularly how  God  hath  profpered 
 us  in  our  Eftate,  Some  portion  of 
 which  is  to  be  laid  afide  for  an 
 Oblation  to  him.  And  as  we  are 
 to  think  of  giving,  fo  of  forgiving. 
 In  order  to  which,  the  duty  of  Self- 
 txamiaation  is  opened  and  prejfed. 
 The  whole  bufinefs  of  Preparation 
 k  digejhd  into  ten  Confiderations. 
 p.  162. 
 
 CHAP.    XI. 
 
 Some  mij\akes  removed  about 
 Preparation,  The  Primitive  Chrif 
 tians  not  too  i^e^/ow.  The  fear  of 
 being  fuperjtitious  m.ikes  too  many 
 irreligious :  No  reafon  for  the  neg- 
 leHs  of  the  prefent  worldly  Chrijii- 
 ans.  They  fear  to  do  that  which 
 God  commands,  when  they  fear- 
 lejly  do  that  rohich  he  forbids. 
 Good  People  ought  to  be  cautious 
 left  they  fall  into  Superftition^wbile 
 they  (iudy  to  avoid  it,       p.  I9i' 
 
 CHAP.    XII. 
 
 Advices  and  Dire^ions  to  thofe, 
 who  never  yet  received  the  holy 
 
 Communion.  How  they  are  to  pre- 
 pare and  difpofe  themfelves  by  own- 
 ing and  ratifying  their  Baptifmal 
 Covenant  •  by  a  ferious  fearch  in- 
 to every  part  of  their  Soul  and  in- 
 to their  Lives  j  by  approving  of 
 themfelves  Jhcere,  &c.  The  whole 
 comprehended  in  fix  particulars^ 
 which  are  difiin^ly  reprefented  for 
 their  guidance  and  incouragement. 
 The  Conclufion  of  this  Party  about 
 Preparation,  p.  204. 
 
 SECT.     III. 
 
 Concerning  the  Deportment 
 of  a  Soul  at  the  Holy  Table. 
 
 CHAP.    XIII. 
 
 Love  is  inftead  of  all  other  Vi» 
 re^Hons,  yet  feeing  it  hath  many 
 ways  to  exprefs  it  felf  there  is  a 
 necefjity  to  guide  its  AM  ions  fo, 
 that  they  may  not  hinder  each  0- 
 ther  :  They  are  ranged  therefore 
 and  fet  in  their  right  places  in  the 
 next  Chapter,  p.  220. 
 
 CHAP.    XIV. 
 
 When  we  have  welcomed  the  day 
 with  hearty  Thani^sgivings,  how 
 we  are  to  raife  our  Affections  to  the 
 feveral  parts  of  this  Holy  AEiion, 
 More  particularly,  i.  What  we 
 are  to  do  when  we  fee  God's  Mini- 
 jhr  fland  at  the  Holy  Table.  2, 
 What  Affe^ions  are  to  be  expref- 
 fed,  when  we  fee  the  Bread  broken 
 and  the  Wine  poured  out,  3.  When 
 the  Minijler  comes  to  give  us  the 
 Bread,  4.  When^  we  take  it  into 
 our  Hands.  5.  When  we  eat  it. 
 6.  When  we  fee  the  fame  Bread 
 given  to  others,  7.  Wljin  we  re- 
 ceive 
 
 I 
 
The  CONTENTS. 
 
 teive  the  Cup.  Vpon  all  which 
 occafionsy  feveral  feafonable  Medi- 
 tatms  are  fuggcfled*  And  then 
 08.)  Meditations  of  the  Joys  of 
 Heaven^  and(  9.)  Ffulms  of  Praife 
 and  Thanlisgiving  will  be  the  fit- 
 teji  Concluftons  of  the  Solemnity, 
 p.  225. 
 
 SECT.     IV. 
 
 The  Poftcoenium  ;   or  of  our 
 Deportment  afterward. 
 
 CHAP.    XY. 
 
 An  entrance  upon  the  Difcourfe 
 about  our  behaviour  afterward. 
 Four  forts  of  Chriflians  obferved. 
 We  mujljlrive  to  be  of  the  highefi ; 
 h  firiving  to  keep  thofe  good  Aj- 
 feBions  alive^  which  are  begotten 
 in  us  at  this  Holy  Feaft,     p.  266, 
 
 CHAP.  XVI. 
 Eight  Direilions  for  the  main- 
 taining thofe  good  Rejolutions  that 
 are  wrought  in  us^  and  preferving 
 our  Hearts  in  a  ccnilant  devout 
 Temper.  The  principal  are^  not  to 
 return  prefently,  no  not  to  our  otter 
 honefl  Imployments  ;  and  to  have 
 Chrift  crucified  often  in  our  mind ; 
 and  to  long  forfuch  another Repaft  ; 
 and  to  live  in  the  ccnftant  exercife 
 of  Charity  to  our  Brethren,  p  270. 
 
 SECT.     V. 
 
 The  Benefits  of  Holy  Com- 
 munion. 
 
 CHAP.  XVII. 
 Piow  Men  an  beft  tell  how 
 fwect  this  Feaft  is  ;  yet  for  the  in- 
 viting of  others  to  it,  a  Difcourfe 
 w  begun  concerning  its  heavenly 
 Fleajures  and  Advantages,  p. 29 9, 
 
 CHAP.     XVIII. 
 
 Three  benefits  that  may  be  re- 
 ceived by  it,  I.  Much  Pleafure- 
 and  Delight y  which  flows  from  fe- 
 veral Springs.  2.  Muchftrength 
 and  vigour^  as  is  proved  by  the 
 three  Graces  of  Faith^  Hope  and 
 Charity.  3.  >J  perfe^  Cure  of 
 our  Sicl^^nejfes  and  Difeajes :  It 
 being  Medicine  as  well  as  Food, 
 p.  360. 
 
 CHAP.  XIX. 
 The  danger  of  coming  hither  un- 
 prepared, opened  in  feven  Confidera- 
 tions  'y  relating  partly  to  the  good^ 
 partly  to  the  bad.  Which  are  not 
 intended  to  affright  Men  from  com- 
 ing, but  to  move  them  to  come  ad' 
 vifedly  and  with  well  prepared 
 Souls.  For  he  fins  that  jUys  a- 
 way,  as  well  as  he  that  comes  un- 
 worthily. The  excufes  that  Men 
 petend  for  their  (laying  away, 
 fkewn  to  be  frivolous.        p.  326. 
 
 CHAP.    XX. 
 
 The  great  excufe  of  many  un- 
 musked-^  which  is^  that  wicked 
 Men  are  permitted  to  communicates 
 In  which  is  jhewn  the  procefs  that 
 is  to  be  ufedy  before  we  refufe  to 
 communicate  with  thofe  that  are 
 bad.     The  Cone luficn,         p.  342. 
 
 .1 
 
(0 
 
 The  Introdudion. 
 
 Shewing^  i.  That  God  manifefls  himfdf  'to^^r 
 fenje,  2.  That  Bread  and  Wine  are  fishings 
 for  the  reprefenting  our  Lord  to  m.  5.  The 
 Firfi  reafon  of  the  Celebration  of  this  Suffer  ^  and 
 the  fittefl  time  for  us  to  do  this  that  Chrijl  com- 
 mands m.  4.  Which  is  hut  a  reiteration  of 
 what  is  done  in  Baftifm,  5.  j4s  may  he  feen  hj 
 what  I  have  briefly  writ  on  that  Subject.  6.  And 
 if  we  will  extend  this  thing  further^  we  may  lofe 
 alL  The  Pafifls  in  danger  of  this  who  ffeak  not 
 the  Language  of  the  Ancient  Church.  7.  The  De^ 
 fign  of  this  frefent  Difcourfe.  8.  The  alledging 
 of  feme  Heathen  Cujloms  and  Princifles,  need 
 he  no  Offence  to  any^  but  tnay  be  an  helf  if  they 
 fleafe, 
 
 « 
 O  D  who  is  Simple  and  removed  fat? 
 from  all  Senfe,  confidering  the  weak- 
 nefs  of  Man's  Soul,  and  how  unable 
 he  is  to  conceive  of  Things  Spiritual 
 purely  and  nakedly^in  themfelves,  and  yet  have- 
 ing  a  mind  to  be  better  known  unto  us,  and  to 
 make  himfelf  more  manifeft  than  ever ;  was 
 pleafed  in  his  infinite  Goodnefs  to  dwell  in  Flefh, 
 and  appear  here  in  the  Perfon  of  his  Son,  who 
 was  made  like  to  Man,  to  fliew  what  God  is  in 
 our  Nature.     This  Son  of  his,  being  to  dye^ 
 
 B  and 
 
ii  The  IntYodu^ion. 
 
 and  part  with  his  Life  for  great  Ends  and  Pupo- 
 fes,  which  he  would  not  have  us  to  forget  ^ 
 was  pleafed  to  take  the  fame  Courfe  to  convey 
 to  our  minds  fpiritual  Notions  by  outward  and 
 fenfible  Signs ;  and  to  imprefs  on  our  Hearts 
 what  he  hath  done  and  fuffered,  by  a  vifibie 
 reprefentation  of  it  in  bodily  things,  and  not 
 only  by  a  plain  defcription  of  it  in  the  Gofpel. 
 He  knew  very  well  that  a  Pifture  and  Image  of  a 
 thing  doth  more  affeft  us  than  an  Hiftorical 
 Narration  ;  and  that  the  more  lively  and  exprefs 
 that  Image  is,  the  more  lively  motions  it  makes 
 within  us.  A  dead  Corpfe  is  but  the  Shadow 
 of  a  Man,  and  yet  v/e  find  that  our  Souls  are 
 more  affaulted,  and  all  our  Paflions  ftirred,  by 
 the  fight  of  the  face  of  a  dead  Friend,  than  by 
 all  the  reports  that  are  brought  us  of  his  death. 
 And  long  after  his  Corpfe  is  mouldred  in  the 
 Grave,  if  we  fee  a  Child  of  his  that  hath  his  ex- 
 aft  Features,  Manners  and  Carriage,  it  renews 
 a  frefh  remembrance  in  us  of  that  Perfon,  and 
 ftirs  up  the  Images  that  are  in  our  Mind  more 
 powerfully,  than  we  can  do  our  felves  by  refle- 
 ftions  upon  them. 
 
 But  though  God  was  willing  to  teach  us  by 
 outward  and  fenfible  reprefentations,  yet  he 
 thought  it  both  unfafe,  and  likewife  unfit,  and 
 no  ways  conducing  to  the  fpiritual  ends  he  in- 
 tended in  the  Sacrament  of  Chrifl:'s  Body  and 
 Blood,  that  we  fliould  have  a  Pifture  of  Chrifl:, 
 or  an  Image  of  him  fet  before  our  Eyes.  There 
 is  too  much  of  Senfe  in  the  Tragical  and  Theatri- 
 cal 
 
 9 
 
The  IntroduBion.  iii 
 
 Cal  Reprefentations  which  are  made  by  fome 
 Papifts  of  ChrilVs  SuflPerings.  The  outward 
 Aftions  are  in  danger  not  only  to  take  place  of 
 all  fpiritual  AfFeftions,  but  quite  to  thruft  them 
 out.  The  Eyes  and  the  Ears  are  fo  fully  poffef- 
 fed,  that  their  Objefts  work  by  their  own  natu- 
 ral Strength,  and  not  by  the  Soul's  confidering 
 and  meditating  Powers*  Our  Saviour,  there- 
 fore, that  he  might  both  help  the  Soul,  and 
 leave  it  fomething  to  do  in  making  of  its  own 
 Thoughts,  and  forming  its  own  Apprehenfions 
 and  Refentments,  hath  given  us  only  Bread 
 and  Wine  as  Remembrances  of  him :  in  which 
 we  fee  fo  much  as  to  awaken  our  Souls,  but  not 
 fo  much  as  to  keep  them  awake  without  them- 
 felves.  They  fliow  Chrift  to  our  Senfes,  but 
 more  to  our  Minds ;  that  fo  both  may  be  em- 
 ployed, but  the  Mind  may  do  moft  by  the  help 
 of  the  Senfes. 
 
 I.  And  indeed  thefe  are  very  fit  things  (upon 
 other  reafons)  to  ferve  our  Saviour's  defign,  be- 
 caufe 
 
 I.  Firftof  all.  They  are  fimilar  Bodies,  and 
 not  confifting  of  heterogeneous  parts,  /.  e.  their 
 parts  are  not  of  different  kinds,  as  the  parts  of 
 our  Flefh  are.  The  Flefh  of  a  Man  is  compofed 
 of  Veins,  and  Arteries,  and  Nerves,  and  Blood, 
 Mufcles,  and  divers  Skins;  but  every  part  of 
 Bread  and  Wine  is  hke  the  other,  and  hath  no- 
 thing in  it  different  from  its  Neighbour.  Eve- 
 ry piece  of  the  one,  and  every  drop  of  the  o- 
 ther,  doth  as  much  reprefent  what  is  intended, 
 
 B  2  as 
 
Iv  The  IntrodtiSilon. 
 
 as  any  other  part  doth ;  and  all  the  parts  toge- 
 ther make  one  Body  of  the  very  fame  fort. 
 
 2.  And  yet  fecondly,  The  parts  of  thefe  Bo- 
 dies are  eafily  feparated  one  from  another,  which 
 makes  them  more  fit  to  be  communicated  and 
 divided  among  a  great  many,  who  all  notwith- 
 ftanding  do  receive  (as  it  were)  the  very  fame 
 thing.  * 
 
 5.  And  thirdly,  They  are  conftantly  ufed  at 
 all  Feafts,  and  never  omitted,  whereas  other 
 things  have  their  Seafons,  and  cannot  do  con- 
 tinual fervice  at  our  Tables. 
 
 4.-  To  which  you  may  add,  fourthly,  That 
 they  were  brouglit  by  MeUhizedeck  unto  Jha- 
 hdnij  as  a  part  (perhaps)  of  the  blelTing  of  that 
 High  Prieft,  and  as  a  fignification  of  that  Sacra- 
 ment which  God  would  have  AbrahanPs  Seed  to 
 feed  upon,  when  the  true  High  Prieft  after  that 
 great  Man's  Order  fhould  come. 
 
 5.  And  fifthly,  It  is  not  to  be  forgotten,  that 
 they  do  beft  anfwer  to  fome  things  whereunto 
 Chrift  is  compared  in  the  Holy  Scriptures.  For 
 he  is  called  the  V'lne^  and  every  branch  that  is  in 
 him  muft  bring  forth /r///>,  as  he  doth,  which 
 may  hereby  be  reprefented*  And  he  is  called 
 the  Bread  of  life)  which  came  down  from  Heaven  y 
 as  t!ie  Manna  in  the  Wildernefs  ;  who  is  to  fup- 
 port  our  Souls,  as  the  Staff  of  Bread  doth  our 
 Bodies. 
 
 6.  Sixthly,  But  it  is  mod:  to  be  remarked, 
 that  thefe  were  part  of  the  Paifover-Supper, 
 
 when 
 
The  IntYodu&ton.  v 
 
 when  Chrift  (as  ^  S.  Cyril  o{  Alexandria  fpeaks ) 
 was  typically  eaten  in  Egyft,  For,  firit,  It  is 
 acknowledged  by  all^  tjiat  the  Bread  was  bieiT^d, 
 and  the  Cup  alfo,  and  fo  went  round  to  all  the 
 Guefts  :  And  the  Forms  of  Benediction  are  ftill 
 extant  in  fomeof  the  Hebrew  Authors.  And 
 fecondly,  The  whole  Feaft  after  the  Paffover- 
 Night, was  called  the  ieajl  of  unleavened  Bread, 
 And  thirdly,  It  is  the  \  Opinion  (lobferve)  of 
 fome,  that  our  Saviour  at  the  time  of  inftitu- 
 ting  this  Sacrament,  did  eat  only  the  Bread,  and 
 the  bitter  Herbs,  but  not  the  Lamb  of  the  Palf- 
 over.  For  it  is  not  faid  in  the  Evangelifts, 
 that  his  Difciples  killed  the  PaiTover,  for  him, 
 but  only  that  they  made  ready  the  Paffover, 
 which  might  be  nothing  elfe  but  that  Bread  of 
 Affliction,  and  the  Herbs  which  are  attended 
 with  the  Cup  of  Kindnefs  that  ufed  to  pafs  a- 
 mong  them.  For  our  Saviour  dyed  at  the  time 
 the  Paflbver-Lamb  was  offered^being  indeed  the 
 Lamb  of  God  himfelf.  And  therefore  S.  '^ohn 
 faith.  Chap.  i^.  i.  That  the  Supper  was  before 
 the  Feaft  of  the  Paffover,  and  he  calls  it  eating 
 of  the  Paffover,  becaiife  this  was  a  great  part  ot 
 it;  a  principal  portion  of  this  Feaft.  And  this 
 part  was  all  that  they  could  partake  of,  who  at 
 any  time  could  not  come  to  Jerufalem^  where 
 only  the  Lamb  was  to  be  eaten,  being  firft  of- 
 fered at  the  Temple.  But  fuppofing  this  to  be 
 doubtful,  yet  there  is  no  queftion  but  that  this 
 Lamb  was  a  Type  of  Chrift  ;  and  that  Bread 
 
 ?  *0  ivTriKtis  ^§e^elf  c*  Alyvr]^.    f  Grot. 
 
 B  3  and 
 
vi  The  IntroduBlon, 
 
 and  Wine  was  a  part  of  the  Supper.  And  upon 
 fearch,  I  believe  we  fliall  find,  that  the  Lamb 
 of  the  Paffover  was  the  only  Sacrifice  which 
 the  People  did  wholly  eat  (its  Blood  being  pour- 
 ed out  at  the  Altar)  and  it  doth  the  better  fet 
 forth  Chrift  who  gives  himfelf  wholly  to  us. 
 To  which,  fourthly,  may  be  added,  That  as 
 the  Pafchal-Lamb  did  reprefent  him,  fo  the 
 manner  of  its  killing  was  very  conformable  to 
 Chrift's  Death  upon  the  Crofs;  which  may 
 make  it  more  reafonable  to  borrow  from  the 
 Supper  Rf  femblances  of  him.  For  they  hung 
 the  Lamo  upon  Nails  (much  what  as  Butchers 
 now  do  a  Sheep  xvhich  they  have  killed)  and 
 then  fleyed  off  its  Skin  that  it  might  be  drefled. 
 While  it  hung  in  this  pofture,  it  was  juft  like 
 the  Situation  of  Chrift's  Body  upon  the  Crofs, 
 (as  Buxtorf  {rsitli  obferved  out  of  the  Talmud) 
 whofe  hands  were  fo  fpread,  and  legs  fo  ftretch- 
 ed  out,  as  the  Lamb  was.  Fifthly,  Unto  which 
 I  may  add.  That  the  Law  of  Mofes  was  not  to 
 be  wholly  deftroyed,  but  to  be  changed  and 
 altered  by  Chrift :  So  the  Apoftle  teacheth  us  to 
 fpeak  in  Heb.  7.  12.  And  the  Malice  of  S.  Ste* 
 fhe?^s  Accufers  could  prompt  them  to  fay  no 
 worfe  of  him,  than  thai;  he  f  reached  Jef^^  fhould 
 change  the  Cufioms  which  Mofes  delivered^  Afts 
 6.  14.  Circumcifion  is  commanded  under  the 
 title  of  an  everlafting  Covenant,  and  it  is  not 
 fo  much  aboiiiliM,  as  improved  into  a  better 
 Sacrament,  and  Seal  of  greater  Bleflings  to  Man- 
 kind.   The  Sabbath-Day  likewife  was  to  be  a 
 
 CO  m" 
 
The  Introdu&ion.  viii 
 
 commemoration  of  God's  reft  from  all  his 
 Works  on  the  feventh  Day,  and  of  hisdeliv^e- 
 rance  of  them  out  of  Eoypt ;  and  it  is  not  can- 
 celled, but  changed  into  another  Day  which 
 contains  the  former,  and  fomething  elfe,  even 
 a  remembrance  of  the  Refurrection  of  our  Lord 
 from  the  dead,  that  he  might  enter  into  his  reft. 
 So  we  may  conceive,  that  this  great  Feaft  of  the 
 Paffover  was  not  quite  done  away,  but  gave 
 place  to  a  better  Feaft,  which  is  in  memory  of 
 a  greater  Deliverance  than  that  from  the  thral- 
 dom of  JEgypt^  and  the  Iron  Furnance.  In  this 
 the  Jewiflj  Chriftians  might  ftill  commemorate 
 their  ancient  mercies,  as  well  as  if  they  had 
 qaten  the  flefli  of  their  Lamb,  Yea,  becaule 
 there  was  in  it  fuch  a  clear  reprefentation  of 
 Chrift's  fufferings  fefpecially  in  its  firft  Infti- 
 tution,  when  the  blood  was  fprinkled  on  the 
 Door-pofts)  part  of  it  was  thought  fit  ftill  to  re- 
 main, ^iz.  the  Bread  and  Wine,  which  they 
 ufedtoeat  and  drink  in  memory  of  that  mercy, 
 with  folemn  form  of  thankfgiving  unto  God. 
 And  laftly,  The  Brea^  and  Wine  was  more  fit 
 than  the  fle(h  to  be  retained,  becaufe  now  that 
 Chrift  is  come,  all  Sacrifices  are  to  ceafe,  and 
 no  more  blood  is  to  be  fhed  for  fin.  This.  I 
 fay,  may  be  a  good  reafon  why  Bread  and 
 Wine  only  are  ufed,  becaufe  they  are  unbloody 
 things  ;  and  after  the  killing  of  the  Lamb  of 
 God,  there  is  to  be  no  more  fife  offered  for  our 
 offences. 
 
 §  III.  Tliis  Feaft  our  Saviour  did  firft  of  all  ce- 
 B  4  kbrate 
 
viii  The  Introdu^ton. 
 
 lebrate  with  his  twelve  Difciples.  And  it  was 
 but  fit  that  he  jfhould  do  fo,  that  he  might  the 
 better  anfwer  to  the  Type,  Exod.  29.  where  we 
 read  that  Aaron  the  High  Prieft,  with  his  Sons, 
 was  to  eat  the  Breaft  and  Shoulder  of  the  Ram  of 
 Confecration,  whereby  he  was  Sanftified  to  OiR- 
 ciate  in  the  Priefthood.  Even  fo  our  Lord  be- 
 ing to  be  offered  up  in  Sacrifice,  and  thereby  to 
 be  Confecrated  an  High  Prieft,  did  Inftitute  this 
 Supper,  that  together  with  his  Difciples  he 
 might  Tas  much  as  is  poffible)  Feaft  with  them 
 upon  that  Sacrifice.  And  feeing  our  Saviour^s  Sa- 
 crifice anfwered  both  to  the  Pafchal  Lamb,  and 
 the  propritiatory  Sacrifice  on  the  Day  of  Expia- 
 tion, it  will  be  no  wonder  if  it  were  fo  com- 
 pleat  as  to  have  reference  to  this  alfo. 
 
 The  time  when  it  was  firft  Inftituted  was  in 
 the  Night  when  he  was  Betray'd,  (for  at  the  E- 
 ven  they  celebrated  the  PalTover)  which  makes 
 fome  (I  fuppofe;  to  keep  the  Memory  of  Chrifl:'s 
 Death  in  the  clofe  of  the  Day.  But  if  they  think 
 that  they  muft  exaftly  follow  the  Precedent,  tfiey 
 fliould  do  it  after  Supper.  And  I  rather  think 
 that  the  manner  of  receiving  about  Noon  is  mod 
 agreeable  to  the  true  Pattern.  For  we  do  not 
 remember  the  Suffer  of  the  Lord^  but  his  Sacri- 
 fee  on  the  Crofs.  And  therefore  as  the  Jervs 
 Feafted  at  Even,  becaufe  they  came  out  of  ./£- 
 gyp!^  at  that  time ;  fo  fliould  we  Feafl:  about  Noon, 
 becaufe  the  Lord's  Death  began  between  Nine  and 
 Twelve,  and  ended  about  Three  of  the  Clock,  as 
 you  will  clearly  fee  by  comparing  the  Relation 
 
 of 
 
The  Introdu&ton.  ix 
 
 of  S.  Mark  and  S.  Jofm  together.  It  is  faid  Joh^ 
 19.  14.  that  it  was  about  the  fixth  Hour,  when 
 Chrift  was  condemned  to  be  Crucified.  But  S. 
 Mark  fpeaks  of  his  Sentence,  and  of  the  Executi- 
 pn  of  it,  as  things  done  before  the  fixth  Hour, 
 and  faith  (Chap.  15.  3^.)  That  juft  when  the 
 fixth  Hour  was  come, then  Darknefs  fpread  over 
 all  the  Land,  till  the  ninth  Hour.  They  do  ve- 
 ry well  agree,  if  we  do  but  underftand  thus 
 much  ;  that  the  Day  being  divided  into  four  e- 
 qual  Parts,  confifl:ing  of  three  Hours  apiece  ;  e- 
 very  Part  had  the  Name  of  that  Hour  when  it  did 
 begin  ;  and  fo  the  fixth  Hour  was  from  twelve 
 to  three,  and  then  began  the  ninth  Hour.  Now 
 S.  Jorm  doth  not  fay,  that  it  was  tlie  fixth  wliea 
 PUafe  gave  Iiim  up  to  be  Crucified,  but  that 
 it  was  about  the  fixth  Hour^  /.  e.  it  was  between 
 jiine  a-Clock  (which  was  their  third  Hour)  and 
 twelve,  but  nearer  to  twelve  than  to  nine ;  or 
 it  drew  near  to  Noon  ;  yet  not  fo  near,  but  that 
 we  mufl:  allow  time  for  the  leading  him  away  to 
 the  Crofs,  for  the  hanging  him  tliereon,  and'the 
 reft.  Infomuch  that  S.  Mark  faith  exprefly,  Verle 
 25.  That  it  was  but  the  third  Hour^  i.  e.  nine  of 
 the  Clock,  when  thofe  things  were  done.  Both 
 of  them  fay  true,  if  we  do  but  conceive  that  it 
 was  between  nine  and  twelve,  /.  e.  about  half  an 
 Hour  atfer  ten,  when  cur  Lord  was  Hanged  oa 
 the  Crofs.  All  the  time  between  nine  and  tv/elve, 
 being  called  (as  I  faid)  the  third  Hour.  S.  Mark 
 faith,  that  that  was  the  time  :  But  it  drawing  to- 
 ward twelve,    S.  John  faith,   if  was  about  the 
 
 fixth 
 
X  The  Introdu&ion. 
 
 ftxth  Hour.  And  when  the  fixth  Hour  was  fully 
 come,  /.  e.  when  it  was  juil  twelve  a-Clock,  and 
 the  Sun  was  in  its  Meridian,  then  (faith  S.  Mark) 
 was  it  Eclipfed,  and  the  Darknefs  continued  till 
 three,  which  was  at  the  time  of  the  Offering  of 
 the  Evening  Sacrifice;  and  juft  then  our  Lord 
 Expired  and  gave  up  the  Ghoft.  From  whence 
 we  may  clearly  gather,  That  our  Saviour  was  in 
 the  very  midft  of  his  Sufferings  a  little  after 
 twelve.  Which  renders  it  unreafonabIe,methinks 
 to  innovate  and  forfake  the  common  Form  by 
 receiving  towards  Night,  feeing  our  Saviour 
 was  in  the  middle  and  bitternefs  of  his  Paflion 
 about  Noon  (which  is  the  common  time  of  our 
 Communions j  and  his  Paflion  was  quite  finifh- 
 ed  a  good  while  before  that  time,  wherein 
 ibme  do  Celebrate  it. 
 
 But  I  do  not  intend  that  thisDifcourfe  fliould 
 beget  any  Quarrels,  and  therefore  I  forbear  the 
 Profecution  of  any  fuch  Obfervations,  which 
 you  muft  not  expeft  to  meet  withal  in  thefe  Pa- 
 pers :  The  nrft  Defign  of  which,  is  to  fliew  you 
 for  what  End  our  BlefTed  Lord  did  appoint  this 
 Sacrament. 
 
 §.  IV.  And  here  I  might  be  tenripted  to  m.ake 
 ufe  of  that  Method  which  I  obferved  in  a  little 
 Difcourfe  concerning  Baptifm ;  for  that  which  is 
 done  here,  is  but  a  further  confirmation  of  what 
 was  then  agreed  on  between  God  and  us.  As  our 
 knowledge  and  obedience  increafes  fo  doth  like- 
 wife  the  Favour  of  God,  and  his  Teftimcnies  of 
 that  Favour :  and  the  more  his  Mercies  are  affu- 
 
 red 
 
The  Introdu&ion.  xi 
 
 red  unto  us,  the  more  as  we  EngagM  and  Con- 
 firmM  in  our  Refolution  of  perfifting  in  Obedi- 
 ence. So  that  it  is  but  one  and  the  fame  thing 
 that  is  thus  frequently  ratified,  firft  in  Baptifm, 
 and  afterward  in  Confirmation,  and  laftly  in  the 
 Sacrament  of  the  Lord's  Supper.  For  there  in 
 the  moftfolemn  Manner  that  can  be  devifed,  we 
 Profefs  our  felves  Federates  of  God,  and  lie  a- 
 gain  owns  us  for  his  Friends,  and  treats  us  kind- 
 ly by  entertaining  us  at  his  own  Table.  And 
 this  is  no  ftrange  matter,  that  one  thing  fli'iould 
 be  fo  often  repeated  ;  for  at  the  beginning  of 
 Friendfhip  between  God  and  Abraham^  he  only 
 made  him  a  Promife,  f^Gen.  12.  i,  2, 3*)  That 
 he  fhould  make  him  a  great  Nation^  and  blefs  him 
 and  all  thofe  that  blejfed  him-^  and  that  all  families 
 of  the  Earth  ftjotild  he  blejfed  in  him.  But  in  Pro- 
 cefs  of  tim.e,  when  love  was  increafed  between 
 them,  this  Fromife  became  a  Covenant^  when  he 
 and  his  received  the  Token  of  Cirumcifion,  as 
 you  may  read,  Gen.  17.  2,4, 5.  I  will  make  my 
 Covenant  between  me  and  thee^  and  will  m.tdtP^ly 
 thee  exceedingly^  Sec.  But  when  he  had  walked 
 longer  with  God,  (as  he  there  bids  him,  im.j 
 and  had  perfefted  his  Obedience  by  offering  up 
 his  Son,  his  only  Son  Ij'aac^  then  God  confirmed 
 the  Covenant  by  an  Oath^  and  fware  by  himfelf^ 
 that  he  would  do  what  he  had  promifed  and  feal- 
 ed  ;  as  you  may  fee  Gen.  22.  16,  17,  18.  hymy 
 [elf  have  I  Sworn^  that  in  hlejfmg  I  will  blefs  thee^ 
 &:g.  This  may  be  conceived  as  a  good  Reprefen- 
 tation  of  God's  dealing  with  us  now.     At  our 
 
 firft 
 
^ii  The  Introdu&ion. 
 
 fiiil  entrance  into  his  Family  he  gives  us  many 
 Promifes  wliich  depend  upon  Conditions  ;  and 
 afterwards  he  renews  the  Covenant  with  us, 
 and  doth  further  alcertain  us  of  his  Favour, 
 yet  on  Terms  of  Perfeverance  ;  and  at  laft  he 
 Swears  unalterable,  when  we  have  given  proof 
 of  our  Obedience  to  him,  that  he  will  not  take 
 away  his  Mercies,  nor  his  loving  Kindnefs  from 
 us.  And  it:  is  obfervable,  that  in  every  one  of 
 thefe,  God  returned  fomething  to  Ahrah(3m  for 
 what  he  gave  to  God.  When,  he  left  his  own 
 Country,  he  promifed  him  the  Land  oi Canaan  : 
 When  he  was  Circumcifed,  he  promifed  to 
 blefs  his  Seed,  yea,  he  promifed  to  him  the 
 M-ffiah:  And  when  he  offered  Ifaac^  God  a- 
 gain  affured  by  Oath,  that  his  owm  Son  fliould 
 really  offered,  as  Jfaac  was  defign'd  to  be 
 for  a  Bleffing  to  all  the  Earth.  Even  fo,  in  like 
 manner,  doth  God  confer  new  Graces  and  Blef- 
 fings  on  us  w^hen  we  are  Baptized,  and  when 
 we  confirm  our  Vows,  and  when  we  partake 
 of  the  Supper  of  the  Lord  ;  fo  that  it  is  not  in 
 vain  to  reiterate  our  Afts  of  furrenderunto  God. 
 And  thus  it  is  among  our  felves,  when  Child- 
 ren  are  coatracled  in  thei^  younger  Years,  and 
 made  fure  to  each  other  ;  they  confummate  the 
 Marriage,  by  their  own  confent,  when  they 
 ^  are  of  Age,  Vv'ith  Feflival  Joys :  And  many  of 
 thefe  married  Pcrfpns  iikewiie  renew  the  Nup- 
 tial folemnity  every  Year,  and  obfcrve  the  Day 
 that  they  enter  into  fuch.  holy  Bonds  with  more 
 than  ordinary  Chear»    W  hereby  they  ftrength- 
 
 en. 
 
The  IntroduEllon.  xiU 
 
 en  their  Faith  unto  each  other  by  an  open  pro- 
 felTion  of  it  in  the  fight  of  their  Friends ;  and 
 they  tye  their  Hearts  fafter  unto  each  other  by 
 a  Remembrance  of  their  Promifes ;  and  they  be- 
 come more  paffionate  Lovers  by  tliefe  new  Ex- 
 preffions  of  Kindnefs.  Thus  do  we  at  this  Sa- 
 crament but  tye  the  old  Bond  with  a  farter  Knot;^ 
 andprefs  Harder  upon  the  former  Zeal  to  make 
 a  deeper  Mark,  and  a  fairer  Image  of  God  iii 
 our  Hearts  ;  we  do  but  renew  our  Covenant 
 which  we  have  already  made,  Swear  moft  fo- 
 lemnly,  by  taking  it  upon  the  Sacrament  (as 
 we  fay)  that  we  will  be  the  Servants  of  the  Lord 
 Jefus.  And  it  is  very  eafie  to  lead  you  through 
 all  the  Parts  of  the  former  Method,  fhewing 
 you  both  how  on  our  Part,  and  God's,  it  doth 
 confirm  a  Covenant  between  us. 
 
 ^  y.  And  perhaps  it  will  not  be  unprofitable 
 to  give  fome  brief  Touches  upon  thofe  Things^ 
 which  you  can  without  Trouble  inlarge  in  your 
 own  Thoughts.  WhichisoneReafonwhyl  ihall 
 ipare  my  lelf  any  long  Pains  about  them,  and 
 hold  another  Courfe  in  this  following  Treatife. 
 
 For  our  Part,  we  do  here  Profefs  our  Selves 
 of  the  Religion  that  Chrift  hath  Infl:ituted  and 
 Taught  us,  as  you  will  fee  more  Largely  in  the 
 enfuing  Book.  We  do  at  once  in  this  Feaft 
 both  fliew  our  gladnefs,  -and  allure  him  of  our 
 Affeftions. 
 
 Sin  is  here  Reprefented  fo  unto  us,  that  it 
 cannot  but  make  our  Wounds  bleed  afrefh. 
 The  remembrance  ofChrift's  Death  doth  pierce 
 
 our 
 
xiv  The  IntroduEiion. 
 
 our  Hearts  again  with  godly  Sorrow,  and  re- 
 vives the  Smart  and  Pain  which  the  Senfe  of 
 Sin  hath  created  in  our  Souls. 
 
 Faith  likewife  here  is  as  greedy  of  its  Food, 
 as  an  hungry  Mouth  is  of  its  Meat.  And  Obe- 
 dience is  hereby  confirmed,  becaufe  we  receive 
 lively  Nourifhment  into  our  Souls,  wliich  will 
 make  us  llrong  to  excute  the  Will  of  our  Lord; 
 Our  fuffering  alio  with  Chrift,  we  profefs  more 
 lively  than  hy  Water^  even  by  Blood  it  felf  When 
 our  Saviour  faith  in  the  Sixth  of  S.  John^  That 
 we  mujl  eat  of  his  jlejh^  he  means,  we  muft 
 believe  on  him,  and  digeft  his  Doftrine ;  but 
 feeing  the  word  flelhj  in  Scripture-phrafe  figni- 
 fies  very  frequently  Weaknefs  and  Meanefs,  he 
 intends  that  we  muft  receive  him  fo  as  to  par- 
 take with  him  in  his  poor,  low  and  fuffering 
 Condition.  And  this  we  do  moft  notably  proteft 
 that  we  will,  when  we  receive  the  figns  of  his 
 broken  Body.  For  the  Bread  broken  doth  not 
 only  argue  it  to  be  fit  for  Food,  but  that  firft  we 
 muft  {lain  and  be  mortified,  and  Hke wife  receive 
 fiich  Strength,  that  if  he  calls  us  unto  Death, 
 we  muft  undergo  it.  We  own  hereby  the  Co- 
 venant of  Sufferings,  and  feed  upon  a  dead  Sa- 
 viour. Which  makes  Theophjlacf  give  this  as  a 
 reafon  why  Chrift  gave  Thanks  when  he  brake 
 
 the  Bread,  ^^vct  i^  «/>c£^  ^TuS^^x^i^'^^  euxaeir©-  to  lAd^Tvejiov 
 That  fo  we  might  receive  Martyrdom  thankfully  ^  It  is 
 a  Feaft  which  we  partake  of,  and  yet  fignifies 
 Sufferings.  But  let  it  notfeem  ftrange,forwe  muft 
 count  it  all  joy  when  we  fall  nto  divers  Temp- 
 tations* .    Neitter 
 
The  IntYoduElton.  XV 
 
 Neither  doth  it  lefs  fignify  and  feal  on  God\ 
 party  being  a  manifeft  token  of  his  great  and  in- 
 exprelTible  Love,  in  giving  of  his  own  Son  to 
 Death,  even  to  the  Carfed  Death  of  the  Crofs 
 for  us.  Here  he  takes  us  not  only  under  his 
 Wings  (as,  I  faid,  he  doth  in  Baptifm)  but  he 
 takes  us  into  his  Arms*  He  takes  us  to  himfelfj 
 and  he  gives  himfelf  wholly  unto  us. 
 
 And  then  for  Remtffion  of  Sins^  it  is  manifeft 
 to  be  the  purchafe  of  his  Bloody  and  fo  muft 
 needs  further  here  be  affured  to  all  good  Souls. 
 And  it  is  the  very  thing  that  is  exprelTed  in  the 
 Inftitution  of  this  Sacrament:  This  is  my  blood  of 
 the  New  Tejla?nent  that  is  fljed  for  many^  for  the 
 Remifjion  of  Sins. 
 
 And  there  are  not  fo  many  Spirits  contained 
 in  the  Wine,  as  there  are  lively  influences  of 
 God's  good  Spirit  liereby  conveyed  to  pious 
 Hearts.  We  have  afTurance  likewife  given  by 
 thefe  things,  That  he  mil  not  take  his  holy  Spirit 
 from  m^  but  that  he  will  let  it  always  diffufe  it 
 felf  through  all  our  Powers. 
 
 And  as  for  the  Kcfurrection  fom  the  dead; 
 We  being  made,  as  it  were,  of  his  Flefb,  and 
 of  his  Bone,  and  incorporated  into  him,  he  can 
 lofe  none  of  his  Members ;  but  all  that  eat 
 of  his  FleOi,  and  drink  of  his  Blood,  as  they 
 ought,  fhall  be  raifed  again  at  the  lall  Day. 
 We  eat  of  the  Tree  of  Life,  which  will  make 
 us  live  for  ever ;  and  we  receive  <pcin-^cLiiov  d^a.vaUi 
 ^vllSoT^v  -Ta  A':rQ^a.mv^  (as  "^  Ignatitu  fpeaks)  an  An- 
 
 *   £///?.  U  rphef. 
 
 tidotc 
 
xvi  The  Introdudiori. 
 
 tidote  againft  Death,  a  Medicine  to  preferve  us 
 from  Corruption.  This  the  ancient  Chriftians 
 thought  to  be  fo  fully  affured  to  us  in  the  Eu- 
 charilT:,  that  this  is  one  of  the  Arguments  where- 
 by Ircn.ms  confutes  the  Valentimans^  who  de- 
 nyed  the  rifing  again  of  the  Body  after  it  is 
 dead.  \  How  can  that  Jlejh  hs  corrupted^  and  not 
 live  again  J  which  is  nourijhed  by  the  Body  and  Blood 
 of  the  Lord  ?  Either  let  them  change  their  Mindy 
 or  elfe  abjlain  from  this  Offering*  lor  as  the  Bread 
 which  is  of  the  Earthy  receiving  the  innovation 
 of  God  J  is  no  longer  common  Breadj  hut  the 
 Eucharifl ,  ccnfijling  of  fomething  Earthly  ^  and 
 fomething  Heavenly  :  Even  fo  our  Bodies  receiving 
 this  Eucharifl' J  are  not  now  corruptibUy  but  have 
 the  hopes  of  a  RefurrecHoni  '^  Thus  he,  who 
 hath  more  to  the  fame  purpofe  m  another 
 Book. 
 
 Herein  likewife  God  gives  us  a  Foretafte  of 
 Heaven,'-  and  the  Joys  to  come,  as  will  be 
 made  m.ore  manifeft  in  the  following  Difcourfe. 
 And  thus  far  we  may  grant  the  Bread  and 
 Wine  of  Melchiz>jdeck  to  have  been  Sacramen- 
 tal, that  they  were  given  to  Abraham^  as  ear- 
 nefts,  for  to  fecure  him  of  the  Land  flowing 
 with  Milk  and  Honey.  By  this  Banquet  or 
 Entertainment  which  the  Royal  Priefl:  made 
 him,  he  took  Livery  of  Seijin  (as  our  Lawyers 
 fpeak)  of  the  promifed  Land.  And  in  that  ve- 
 ry place  (it  is  moft  likely j  where  God  intend- 
 
 +  L»  4.  adv,  hitref  c,  34.     ^  I.  5.  cap,  2. 
 
The  IntroJu&ionl  xvii 
 
 ed  the  .Mother  City  of  the  Kingdom  fhould  be, 
 was  this  Conveyance  made  to  Abraham\  Seed: 
 This  Bread. and  Wine  were  moft  certain  Eviden- 
 ces that  his  Poflerity  fliould  eat  of  the  Fruit  of 
 that  Land  wherein  now  he  was  a  Stranger.  And 
 juft  in  the  fame  manner  doth  God  give  unto 
 faithful  Souls  this  blefled  Bread  and  Wine,  as 
 an  Antepaft  of  his  Eternal  Love  ;  and  hereby 
 they  begin  to  tafte  of  the  heavenly  Feaft  that 
 they  fhall  celebrate  above.  They  have  herein 
 a  Right  made  them  unto  Heaven,  and  a  Kind 
 of  Delivery  of  Pofltffion,  which  {ball  fliortiy  be 
 compleated  by  an  actual  Enjoyment. 
 
 §  VL  They  that  would  have  more  than  fuch 
 Things  as  thefe  in  this  Sacrament,  are  in  dan- 
 ger to  have  nothing  at  all  as  they  (hould  have. 
 While  they  think  that  Chrift  is  received  Corfo- 
 rally  by  them ,  they  may  negleft  the  fpiritual 
 Eating,  and  while  they  chew  him  (as  it  were) 
 between  their  Teeth,  their  Souls  may  feel  but 
 little  of  him.  -^  For  juft  as  it  is  with  thofe  that 
 would  paint  a  beautiful  Perfon,  while  they 
 think  to  add  fomething  of  their  own  to  the 
 Face,  thereby  to  make  him  look  betterthan  he 
 is,  they  fpoil  the  Comlinefs  of  the  Piflure,  and 
 mifs  both  of  his  Face  and  likewife  of  his  true 
 Beauty.  So  it  is  with  the  modern  Church  of 
 Rome  ^  which  would  make  Religion  feem  as 
 fair  and  beautiful,  yea,  as  gaudy  and  trim,  as 
 
 C  their 
 
xviii  The  IntroduBion. 
 
 their  Fancies  can  devife ;  but  by  adding  their 
 own  Inventions  and  novel  Fafliions,  they  quite 
 fpoil  both  true  Religion  and  the  Beauty  of  it, 
 which  they  ftudy  to  adorn.  WhiHl:  they  think 
 to  offer  a  proper  Sacrifice,rhey  many  times  offer 
 none  at:  all.  And  whilft  they  think  it  is  a  Sacri- 
 fice both  forQiiick  and  Dead,  they  rely  fo  much 
 upon  it,  that  it  proves  to  be  for  neither.  By 
 making  it  Fieni  and  Blood.and  Bcnts,they  make 
 Chrift.the  Food  of  the  fouleft  and  prophaneft 
 Mouths ;  and  by  ufing  a  Multitude  of  Ceremo- 
 nies, they  are  in  danger  to  take  the  Mind  off 
 from  all  fubilaatial  Exercifes. 
 
 The  Ancients,  I  am  fure,  underftood  not  the 
 new  Language  of  the  Tranfuhjldntiatio/i  of  the 
 Bread  and  Wine  into  the  Flefh  and  Blood  of 
 ChriPc.  And  tho'  they  would  fuborn  thofe  Wor- 
 thies to  fpeak  againft  their  Mitid  and  Confcience 
 on  their  ride,yeL  we  find  that  tliey  call  the  Bread 
 and  Wine  Figures  or  Symbols  of  Chrift's  Body 
 snd  Blood.  Dionifu^s  the  Areopaojte  (or  tliat  an- 
 cient Writer  who  paiTeth  under  his  Name)  calls 
 them  mofl:  frequently  f  Symbols^  Images^  Anti- 
 types^  fcfijible  1  hings  received  in^teAd,  of  Things  in" 
 teiUgihie.  And  Maximti^s  in  his  ^  Scholion  upon 
 him,  interpreting  what  a  Symbol  is  in  his  Lan- 
 guage,   faith    it    is,    'A/cS-M-TOK  T/   AVt)  J/oHT^  l^i\eLKAU.^AVQ' 
 
 c^ivQ-, .  i.  e.  a  jerifible  thing  nhich  we  partake  of  in- 
 
 {L{\a.Ka.yj^ciLY(i(j^A.     ^^  In  Cap,  3..  Baief^  tJUrmh„ 
 
 Jfead 
 
I  The  IntroduEiion.  xlx 
 
 I  Jlead  of  a,  ffmtud\  as  for  Example,  Bre.^A  anci 
 fVine  infiead  of  the  immaterial  Di-vine  Nourifh' 
 
 ,  ment  and,  GUdmfs,  And  fo  ^  Macarim  calls  it, 
 dvliTv^ov  1?  ffet^Koi  oLvni  x)  7»  cuij.cl\Q-,  tfje  Figure  and, 
 Reprefentatton  of  his  Flejjj  md  Bloody  and  faith, 
 that  he  who  partakes  of  the  vifihle  Bread  doth  Jpi^ 
 rituallj  eat  the  Flfjb  of  our  Lord,  ;^nd  he  that 
 will  may  repair  to  Theodoret^  who  livM  in  lat- 
 ter Times,  and  he  Ihall  tell  him,  that  they  are 
 fjLVTiK^  <7v[j(.Co\ct,  myftical  Reprefentations ,  and 
 that  their  Nature  is  not  changed ,  no  more 
 than  the  Vkih  of  Chrift  ceafes  to  be  Flefli  now 
 that  it  is  in  the  Heavens.  And  in  his  f  Com- 
 ment upon  I  Cor.  ii.  26.  he  faith  the  Apoftle 
 ufes  thefe  Words,  till  he  come^  becaufe  there  will 
 be  no  need  of  Symbols  of  his  Body  when  his 
 Body  it  felf  fliall  appear. 
 
 The  name  of  ^  Antiquity  makes  a  great  Sound 
 in  their  mouths,  and  therefore  let  the  Reader  re- 
 member that  there  are  many  ancient  Errors  as 
 well  as  Truths.  If  they  have  followM  the  Anci- 
 ents in  their  novel  DoftrineSjthey  are  rather  the 
 old  Hereticks  than  the  Fathers  of  the  Church* 
 For  it  hath  been  well  obfervM  by  fome  of  our 
 Divines,  that  Marcm  a  Magician  is  noted  by  f 
 lren£!is  for  counterfeiting  to  confecrate  in  an 
 Euchariftical  mannerCups  of  Water  mix!d  with 
 Wine  to  a  ftrange  PUrpofe.  He  e:ae/joded'  (faith 
 he)  the  H^ords  of  invocation  to  a  very  great  ler-gth^ 
 
 ^  *  Horn.  27.  \  Dixhg.  1  dcrvfyj'    *  Qvairt  yjeict  r  ffvuC'oKcov 
 
 K^fj^iA  -^^cjTTo/tfV'V^  ^yjf.ejt.7Zv,  viii  Ircnxum  /  1.  c,  9. 
 
 "02  vt;?.<i 
 
XX  The  IntroduBion. 
 
 and  then  he  made  the  Liquor  in  the  Cup  Jee?n  of  a 
 purple  or  bloody  Colour,  His  Followers  believM 
 that  the  Divine  Grace  did  drop  down  feme  of  its 
 own  Blood  into  the  Cup  at  his  Requeft.  And  all 
 that  were  prefent  were  very  greedy  to  tafte  of 
 this  Cup,  that  the  lame  Grace  which  he  called 
 down  might  fliowre  it  felf  upon  them  likewife. 
 I  can  httle  doubt  but  that  this  Cup,  over  which 
 he  gave  Thanks,  was  a  Counterfeit  of  thac 
 which  the  found  Chriftians  drank  of,  from 
 which  thefe  Men  were  apoftatiz'd.  And  that  he 
 might  gain  greater  Applaufe  by  his  Followers, 
 he  would  make  them  believe  that  he  was  more 
 devout  than  any,and  cou'd  give  them  more  than 
 the  Chriftians  pretended  to  do,  even  the  very 
 Blood  of  Chrift  it  felf,  which  the  Romanifis  now 
 boaft  they  have.and  therein  excel  us.  But  we  are 
 content  with  what  holy  Men  then  enjoy'd,and  let 
 them  take  heed  that  they  follow  not  worfe  Ex- 
 amples. I  am  fure  *  Theodoret  in  his  fecond  Dia- 
 logue brings  in  a  wild  conceited  Man,  fpeak- 
 ing  the  fame  Things  that  they  do.  The  Affir- 
 mation of  that  Phantaftick  is  this,  That  Chrift'' s 
 Human  Nature  is  p,v allowed  up  in  the  Divine.  His 
 Argument  for  it  is  this:  as  the  Elements  or  Sym- 
 bols of  the  Lord's  Body  and  Blood  are  one  thing 
 before  the  Invocation  of  the  Priett,  but  after  In- 
 vocation are  changM  and  made  another,  fo  the 
 Lord's  Body  after  his  Afcenfion  is  changed  into 
 a  Divine  Subftance,  thoiigh  before  it  was  not. 
 
 ^  Q/j.  24. 
 
 Here- 
 
The  Introdu&ion:  xxl 
 
 Hereupon  the  Father  faith,  Tou  are  caught  in 
 your  own  Net^  for  the  SyirMs  do  not  go  out  of  their 
 froj^er  nature^  hut  remain  hh  ^  ^^eSJi^^.^  ^a-ictf,  in  the 
 former  Subjlance  wherein  they  were.  Let  the  Rea- 
 der then  judge  with  whom  they  fpeak,  and 
 who  are  the  Mafters  of  our  Language  and 
 Affertions.  And  let  him  take  heed  how  he  leaves 
 our  Communion,where  he  hath  the  holy  Bread 
 and  the  Cup  both,  whereas  they,  fomething  like 
 the  Manic hees  of  Old,  will  not  let  the  People 
 drink  of  the  Cup. 
 
 But  let  them  believe  as  much  as  they  will,  fo 
 they  will  but  quietly  fuffer  us  to  believe  as  we 
 fee  caufe.    Let  them  pradife  as  they  pleafe,  if  it 
 will  do  them  any  good ;  we  doubt  not  but  we 
 believe  and  praftife  enough:,  to  the  receiving  of 
 as  great  Benefits  as  they  can  enjoy.   I  confels,  I 
 cannot  be  angry  with  them  for  believing  more 
 than  I  can  'do  ;  but  I  defire  they  would  not  be 
 angry  with  us  (but  rather  pity  us)  that  we  can- 
 not extend  our  Faith  fo  far.  If  a  Man  will  fay 
 that  5now  is  nothing  but  frozen  Milk,  which 
 drops  from  the  Skies,  much  good  may  it  do  hint 
 with  his  Conceit;  only  let  him  not  impofe  the 
 fame  Belief  on  others,  who  intend  not  to  trouble 
 him  for  his  Fancy.  And  if  they  will  believe  that 
 Wine  is  the  very  Blood  of  Chrifl:,  I  defire  not 
 that  they  fliould  fufler  the  leaft  Harm  for  this 
 Opinion  ;  but  let  them  not  damn  us  becauie  we 
 Will  not  put  out  our  Eyes,  and  deny  our  Tafte, 
 and  abandon  our  Reafon  and  the  holy  Scripture 
 to  the  novel  Fancies  and  interpretations  that 
 
 C  J  they 
 
xxii  The  htrodu&ion. 
 
 they  obtrude  upon  us.  I  know  that  if  a  Man-s 
 Soul  be  not  made  of  folid  Reafon,  but  confifts  of 
 weak  and  credulous  Principles,  they  will  fear- 
 fully aftonifh  it  with  the  difmal  Names  of  He- 
 rejy  md  Schtfn?^  and  fuch  like  Bugbear  Words, 
 which  every  one  applies  as  he  pleafes.  But  con- 
 fiderate  Souls  are  grown  wiier  than  to  be  af- 
 frighted out  of  their  Wits  by  the  Noife  of  Words 
 (the  great  Engine  of  this  Age)  and  they  know 
 that  Damnation  doth  not  depend  upon  Mens 
 Mouths,  for  if  it  did,  I  know  not  who  fliould  go 
 to  Heaven.  We  cannot  be  fo  blind  as  not  to  lee 
 that  every  Party  arrogates  to  it  felf  the  glorious 
 Names  of  Cbrift  and  the  Holy  Ghoft ;  and  if  wc 
 would  be  led  by  Sounds,  we  muft  believe  no  Bo- 
 dy knows  how  many  Chrifts.  The  Names  of 
 HeretickjSchifmatick,  yea, and  of  Antichrifl:  and 
 Babylon^  fignify  but  little  to  us  who  hear  them 
 every  Day  (o  carelefly  applied^  that  we  are  affu- 
 red  Men  know  not  what  they  fay.  Neither  will 
 we  be  amaz'd  with  fad  Relations  of  the  mifera- 
 ble  Ends  of  thofe  who  have  contemn'd  their  Sa- 
 craments ;  for  we  do  not  allow  that  any  Man 
 fhould  irreverently  behave  himfelf  towards  any 
 of  Chrift's  Inftitutions,  tho'  there  be  fomething 
 of  Man's  Invention  mixM  with  it.  And  we  can 
 repay  their  Stories  of  the  Contempt  of  this  Sa- 
 crament as  among  them  adminiftred,  with  as 
 fad  and  true  Relations  concerning  thofe  who 
 have  defpis'd  that  which  in  Scorn  and  Pride 
 they  are  pleasM  to  call  Cdvin*s  Supper  and  Com- 
 raunton.   The  memorable  Story  which  Bifhop 
 
 Morton 
 
The  IntroduFiion]  Xxiii 
 
 Morton  relates  may  quit  Scores  with  them  for 
 all  of  this  Kind.  There  was  in  St.  John's  College 
 in  C^imbridge  (Dw^^hhakcr  being  then  xVlafter) 
 one  Booth  a  Batchelor  of  Arts,  and  an  excellent 
 Scholar,  who  in  the  Time  of  his  Seducement  by 
 the  Papifts,  had  taken  the  Sacramental  Bread 
 (which  he  received  becaufe  he  would  not  be  dif- 
 cover'd,  but  yet  referv'd  without  eating  of  it^ 
 and  in  Contempt  had  thrown  it  over  a  Wall. 
 By  the  remembrance  of  this  Sin  aftervv^ard^when 
 hisEyes  were  open'd^he  v^as  driven  into  fo  great 
 Remorfe  and  Anguifli  of  Soul,  that  not  long  af- 
 ter he  threw  himfelf  down  headlong  over  the 
 Battlemients  of  the  Chappel,  and  within  24 
 Hours  died,  whereof  there  were  many  Witnef- 
 fes.  Yea,  this  Right  Reverend  Perfon  faith  in 
 another  Book  that  he  faw  this  thing  which  now 
 from  him  I  have  related.  And  it  may  put  fome 
 in  mind  of  what  befel  the  Donatifts,  who  call- 
 ing of  it  to  Dogs,  they  grew  mad,  and  tore  their 
 own  Mafters  in  pieces,  as  unknown  Perfons. 
 
 But  if  they  will  perfift  to  damn  all  thofe  that 
 are  not  of  their  Way, we  will  fay  to  them  as  Dio- 
 genes  did  io  an  heathenifli  Prieft  that  would  per- 
 fuade  him  to  be  of  his  Order,  fo  that  he  might 
 be  happy  in  the  other  World,  Wouldjl  thou  have 
 771  e  believe  that  Epaminondas  ^W  other  brave  Men 
 were  miferMe^  and  thou^  who  art  bat  an  Afs^  and 
 dofl  nothing  worthy^  fball  be  happj  becatije  thou  art  a 
 Frieji?  Is  it  credible  that  they  who  excrcife  all 
 Piety  towards  the  Father,  Son,  and  Holy  Ghoft, 
 and  are  ready  to  facrifice  their  Lives  rather  than 
 "        C  4  t^ 
 
XXIV  The  IntroduBton. 
 
 to  confent  to  the  leaft  Sin  againft  them,  fhall 
 be  miferable,  and  that  God  will  accept  Men 
 mecriy  for  being  of  their  Communion?  We 
 know  upon  what  eafy  Terms  Men  may  go  to 
 Heaven  as  they  believe,  and  they  fhall  ne'er  perr 
 fuade  us  that  they  whofc  Hearts  are  full  of  God, 
 and  have  his  Image  fliining  fairly  in  their  Souls, 
 fliall  be  the  Companions  of  the  Devils  and  ac- 
 cur  fed  Spirits,  when  (as  they  imagine)  Men  of 
 foul  Lives  may  get  Poffeffion  of  Paradife,  and 
 live  with  Saints. 
 
 And  yet  let  all  Proteftants  take  heed  how  they 
 do  irreverently  behave  themfelves  in  Participa- 
 tion of  thefe  holy  Myfteries,  left  we  give  theni 
 occafion  to  fay,  that  we  have  nothing  but  com- 
 jnon  Bread  and  Wine,  empty  of  all  Sacrament. 
 Let  us  as  humbly  and  meekly  addrefs  our  felves 
 to  the  Table  of  the  Lo  d  as  they  can  do  who 
 believe  the  very  Subitance  of  Chrift's  Body  and 
 Blood  is  there.  And  indeed  it  is  but  natural  to 
 approach  with  a  great  deal  of  Reverence  andl 
 Devotion,  unlefs  we  be  of  a  Make  different  from 
 other  Men,  who  ufe  to  be  affef  ed  with  every 
 thing  that  doth  but  relate  unto  that  which  is 
 dear  unto  them.  The  Man  in  ^  Achtlles  Tdtiu^^ 
 who  found  a  Treafure  in  the  Ground,  'r  ih-Kov  f 
 li/pio-?<y?  Vji/jitKriVt  ^eoyiov  iiyei^iv,  ^c  He  did  Honour  to 
 the  Place  where  it  was  fotind^  he  built  m  Alt  ay  ^  he 
 offered  Sacrijice^  he  crowded  that  Piece  of  Earth, 
 Such  a  Paffion  of  Love  it  was  (I  believe)  that 
 
 made 
 
The  htroduSiwn,  xxv 
 
 made  the  ancient  Chriftians  do  Honour  to  the 
 very  Day  of  our  Saviour's  Sufferincrs,  to  ufe  the 
 Sign  of  the  Crofs  on  which  he  fuffered,  to  look 
 towards  the  Place  where  he  was  crucified  and 
 buried,  and  much  more  f}]ould  it  make  us  high- 
 ly to  value  the  Signs  of  his  Body  and  Blood,  and 
 in  a  ferious  reverent  manner  receive  them,  as 
 the  fweeteft  Tokens  of  his  Love. 
 
 §  VII.  I  have  faid  the  more  of  this  here,  be- 
 caufe  I  fliall  not  fill  the  enfuing  Treatile  with 
 any  Difputes.  And  becaufe  I  intended  it  fhould 
 be  a  praftical  Difcourfe,  I  have  wavM  the  Con- 
 troverfy  concerning  the  Perfons  who  are  fit  for 
 to  receive.    Let  it  be  fuiEcient  here  to  fay  with 
 
 feV  0  XeiToi  ^etfiJ'eoKZt  i.  c.  l^^e  fiijfer  none  to  partake 
 of  it  but  htm  who  believes  the  i  hlngs  that  rve  teach 
 to  be  true^  and,  that  is  wajhed  in  Baptifm  for  the 
 Remiffton  of  Sins  and  Regeneration^  and  that  lives 
 fo  as  Chrifi  hath  delivered  unto  us.  He  therefore 
 that  is  baptized  and  inftrufted  in  the  Faith  of 
 Chrift,  and  profelTes  t6  live  accordingly,  and 
 doth  nothing  that  is  deftruftive  to  tliis  Pro- 
 feflion,  ought  not  to  be  rejected  from  our  Com- 
 munion. But  as  of  the  PalTover  a  Stranger, 
 or  an  uncircumcifed  Perfon,  though  an  Ijrae^ 
 lite^  might  not  eat,  fo  neither  may  an  unbap- 
 tized  Perfon,  or  one  that  doth  not  profefs 
 our  Religion,   partake  of  this  Supper.     And 
 
 as 
 
xxvi  The  Introduclion. 
 
 as  they  were  to  caft  out  then  all  unleavenM 
 Bread,  fo  arc  we  to  keep  the  Feaft  perpetually, 
 and  to  purge  our  felves  of  the  Old  Leaven,  that 
 we  may  become  a  new  Lump. 
 
 And  that  wc  may  be  well  inftrufted  in  our 
 Duty,  I  have  fhewn  in  the  following  Treatife, 
 
 tirjl^  What  is  the  End  of  this  holy  AdVion. 
 
 Secor^dhy  With  what  Preparations  we  muft 
 approach  to  the  Performance  of  it.     And, 
 
 T/nrdlj,  What  Affections  will  beft  become 
 us  when  we  are  performing  it. 
 
 Fourthlj^  How  we  fhould  behave  our  felves 
 afterward.     And, 
 
 LdJHj^  What  Benefits  we  dial]  reap  thereby. 
 
 And  becaufe  I  know  the  great  Quarrels  are 
 about  the  Lives  of  Men  (^whicii  is  the  laft  thing 
 in  Jufiinh  Words)  I  have  faid  fomething  in  the 
 End  of  the  Difcourfe  which  may  tend  to  the  fa- 
 tisfying  of  us  who  are  thofe  wicked  Ferfons 
 that  are  to  be  excluded. 
 
 §  VIIL  If  in  the  firft  part  of  this  Treatife  I 
 have  interfp^-rsM  a  little  ohh^Heathen  Learning, 
 and  endeavourM  fomet;mes  to  illuftrate  Things 
 out  of  their  Cuftoms,it  need  not  feem  a  Wonder 
 to  any  confidering  Perfon  :  And  let  me  make  a 
 brief  Apology  for  it,  and  fo  put  an  End  to  this 
 Preface.  I  can  very  eafily  demonftrate  that 
 no  fhiall  part  of  the  Heathenifli  Mythology  and 
 Divinity  was  fetch'd  from  the  Hebrew  Stories 
 and  Praftices.    As  the  Greek  ^'  Poet  faith  of  the 
 
 *  V.  Eufsb.  I,  lOy.prap,  ^v^vg.  ^  Ckm*  Alex,  L.  i.  Strom. 
 
 Cretians^ 
 
The  Introdu&ion.  xxvii 
 
 Crftiansy  that  they  were  always  Liars  ;  fo  I  may 
 fay  of  the  Greeks  themfelves,  that  they  were  al- 
 ways Thieves.  Tho'  they  bragg'd  that  all  Learn- 
 ing eame  from  them,  yet  in  truth  they  were  but 
 like  the  Crov/,  as  lattanm  his  Expreffion  •  of 
 them  is)  ly^  JcTio/?  hTnuiKotriJ-^^j^ot  ^^lef^u  not  adornM 
 with  their  own  Feathers,  but  with  thofe  they 
 had  ftolen  from  their  Neighbours,  That  wor- 
 thy Author  hath  well  obferved  (toward  the  lat- 
 ter End  of  his  Oration  againft  the  Greeks)  that 
 they  drew  their  Dogmata  or  Affertions  (the'  un- 
 skilfully) from  the  Fountain  of  holy  Writings, 
 and  having  bufy  and  inquifitive  Minds,  what- 
 foever  they  found  in  Mojcs^ov  other  Divine  Phi- 
 lofophers,  they  endeavoured  -t^^-^e^'rl^p,  to  fet 
 another  Stamp  upon  it,  and  make  it  pafs  for 
 their  own.  And  this  they  did  for  Two  Rea- 
 fons  (as  he  faith)  firft,  that  they  might  feem  to 
 others  to  have  brought  forth  fome  new  thing, 
 that  was  not  kaown  before ;  and  fecondly,  that 
 what  they  did  not  underftand  of  the  Truth, 
 they  might  caufe  by  their  Artifice  of  Words 
 to  pafs  for  Fables  in  the  World.  And  it  is 
 very  confiderable  (methinks)  that  "[  Mari(7m 
 reports  of  ProcU/s ,  though  a  Philofopher  of 
 younger  Times ,  how  that  he  obferved  the 
 Rorfian^  the  Phrygia??,  and  the  JF..gyftia?i  Feafts, 
 with  all  New  Moons,  and  that  KA^xts^iZ^  ^  hes 
 TSi^u?,   in  a  moft   fplendid    and   ceremonious 
 
 t  Martdus  in  viu  PmJu 
 
 manner. 
 
XXViii  The  Introdu&ion. 
 
 manner.  And,  in  brief,  he  faith  ^  that  he  kept 
 rehgioufly  the  moft  famous  Feafts  of  every  Na- 
 tion after  their  own  Manner  and  Cuflom,  and 
 connpos'^d  an  Hynfin,  which  he  fung,  containing 
 the  Praifes  of  the  Gods  of  feveral  Nations.  For 
 he  had  this  Saying  frequently  in  his  Mouth, 
 7  hat  a  Philofofher  ought  not  to  addrefs  his  Service 
 to  the  Fa f J  to  ft  of  one  Citj^  or  forne  Country*  s  Rites  ^ 
 but  to  he  ^  oA«  ;tocr//a  he^(pcivjtMy  skilPd  in  the  Sacra 
 or  holy  Ojfices  of  the  whole  World,  And  it  is  very 
 hkely  that  this  was  the  Principle  of  feveral 
 Philofophers  before  him,  it  being  a  Charafter 
 that  Patifdnia^  gives  of  xht  Greeks  in  general, 
 that  they  were  -[  J'en'oi  to,  -^oexet  iy  ^avfjLolt  riQi^ 
 ix^^Qvt,  h  TO.  o};6«£t,  lirangely  prone  to  have  the 
 things  of  another  Country  in  greater  admirati- 
 on than  thofe  of  their  own.  Which  agrees  ve- 
 ry well  with  what  the  Scripture  faith  of  them, 
 that  the  Athenians  were  alw^ays  hearing  or  tel- 
 ling fome  new  t\\mg,Acis  17.  21.  and  that  even 
 in  Matters  of  their  Religion  they  were  <f'eii7iS'cu^ 
 l^oviTic^it  very  apt  to  reverence  every  Deity 
 that  they  heard  of.  Hence  it  was  that  they 
 worfhipped  tlie  waknoivn  God,  which  St.  Paul 
 tells  them  was  the  true  and  living  God  wdiich 
 made  all  th-ngs.  This  God  was  worihipped 
 among  the  Je7V:^  and  as  Naz^imzen  faith,  that 
 when  they  fneak  of  the  \LU[im  Fields,  they 
 were  ^  ov  (pcty]a,<Ti(i  Td  xrt9  Y\iJt.^.i  's^/^a-a,  in  a  Conceit 
 
 Toii  nffdieAcH)  ^^6^,1  oyQscTftw^  ^t%\%Ki<fi'    fin  Baau    *  Or^u  20. 
 
 of 
 
The  htrodufiion.  xxix 
 
 of  our  Paradlfe,  which  they  took  out  of  Mofes^s 
 Books,  with  the  Change  of  the  Name  only.  Sa 
 I  may  fay,  that  when  they  invented  the  reft  of 
 their  Poetical  Divinity,  their  Dreams  were  the 
 Off-fpring  of  fome  real  things  which  they  had 
 feen  or  heard  out  of  the  Book  of  God.  I  will 
 inftance  but  in  four,  which  are  not  commonly 
 obferved.  So  far  as  I  have  read  Hercdes  is  cal- 
 led by  the  dark  Poet  ^  Tc^eOT-g^©-  aUj^,  the  Three 
 Nights  Lion^  whom  the  fharf-tootPd  Do^^  of  Nep- 
 tune fwa/lciv^d  up  rvith'm  his  Jaws,  This  Dog  of 
 Nepune  the  Sea  God  (faith  Ifa^'ic  Tz>etzes)  is  the 
 Whale,  and  Hercules  hath  the  Epithet  of  Three 
 NightSj  becaufe  being  fwallowed  he  lay  Three 
 Days,  ivT^KnTei,  in  the  Whale,  which  he  calls 
 Nights ,  becaufe  the  Belly  of  the  Fifh  was 
 ^<pcS\t7U  ^  (TKoJeivofj  without  all  Light,  and  black 
 as  the  Night,  This  feeras  to  me  to  be  but  a 
 Corruption  of  the  Story  ofjo^ah^  which  might- 
 well  be  known  to  the  Heathens,  and  eafily  ap- 
 plied to  Hercules.  For  it  is  obferved  by  D.  Kj^" 
 chi^  that  there  is  not  fo  much  as  the  Name  of 
 IJrael  in  all  the  Prophecy  of  Jo'^ah^  becaufe  he 
 was  fent  only  to  Heathens.  And  he  was  em- 
 barkM  in  a  Veffcl  going  to  Tarjhijh  or  Terteffii^s' 
 in  Si)ain  (as  Bocarius  hath  proved)  in  which 
 Part  of  the  World  it  is  well  known  the  Tyrian 
 Hercules  was  moll  worlhipped.  Now  it  hath 
 been  the  manner  of  the  World  to  attribute  all 
 
 Lycophrcn, 
 
 flrange 
 
XXX  The  Introdnciion'. 
 
 ftrange  things,  that  were  done  by  others,  to 
 fome  one  Perfon  famous  among  them ;  as  all 
 witty  Stories  and  Jeiis  are  at  this  Day  fathered 
 upon  him  that  is  moft  noted  by  us  to  abound 
 with  them  ;  and  lb  they  might  eafily  tell  the 
 Story  of  thtiir  Hercules^  when  ii  was  once  noi- 
 fed  among  them  ,  becaufe  they  afcribM  all 
 Wonders  and  Miracles  to  him. 
 
 A  fecond  In  fiance  I  may  give  in  the  Fables 
 of  IfhigeK'i.^  and  "^ali.i,  Luferca,  the  former  of 
 which  being  to  be  facrific'd  to  Diana^  an  Hare, 
 or,  as  fome  fay,  an  Heifer,  came  running  in  the 
 middle  (and  Thickets  as  it  werej  oix]\(^  Greek 
 Army,  which,  by  the  Counfel  of  their  Prophet, 
 they  offered  inftead  of  her,  the  latter  having 
 the  Knife  juft  at  her  Threat  (as  it  was  at  Jfaac'^sJ 
 an  Eagle  came  and  doyrd^ei  to  |f^©- ,  fnatcheth 
 away  the  Knife  out  of  the  Prieft's  Hands,  and 
 threw  a  young  Panther  near  to  the  Altar,which 
 they  offerM  for  her.  Thefe  two  Stories  are  but  a 
 Depravation  of  two  in  the  Scripture  concerning 
 Jfaac  and  Jephilu'^s  Daughter,  which  they  have 
 jumbled  together.  And  therefore  the  fame  Ifaac 
 l\€izcs  in  his  Scholia  upon  Ljcofhron  adds  thefe 
 Words  to  thefe  Stories :  You  cannot  but  remem- 
 ber   Toy   dvTl    UctAK    KCiOlf    hi    ^UtJ    Xct^liC    J'il'l/J^OV^    thC 
 
 Ram  which,  inftead  of  Ifiac^  was  caught  in  the 
 Bufli  Sdek ;  (fo  the  LXX.  read  thofe  Words 
 12.  d"  1 5.)  as  I  think  I  fhould  have  done,  if  he 
 liad  not  noted  it  to  my  Hand. 
 
 But 
 
The  Introdu&iorl.  xxxi 
 
 But  thofe  Verfes  of  Homer ^  on  which  *  Por^ 
 ffhyrj  writes  his  Book  ^).  avI^^  Nvi/.(p^y,  are  as  like 
 to  DavicPs  Words  in  P/aL  1 39.  15.  as  any  thing 
 can  be,  if  we  receive  Porphyrfs  Comment  upon 
 them.  And  according  to  Tattanm  his  Computa- 
 tion Homer  hved  n^t  long  after  his  Time,  and 
 ib  might  have  fome  Knowledge  of  his  Songs. 
 DdvicPs  Words  are,  I  am  fear  fully  and  rvondn fully 
 made^  &c.  arid  curiGujly  wrought  in  the  lowefl  part  of 
 the  Earth,  Where  the  Word  »nDpn  f  which  we 
 render  curioujly  wrought)  is  by  Val,  Schindler  in- 
 terpreted co/uextm  Jtim^  I  am  weaved  ;  and  the 
 Verb  doth  fignify  acupingere^  '^c,  to  work  curi- 
 oufly  with  a  Needle,  or  othcrwife.  The  Words 
 Q^  Homer,  which  I  fay  do  anfwer  to  thefe,  and 
 defcribe  the  Body  of  Man  as  wrought  in  a  Loom, 
 and  rarely  weav'd,  are  in  his  Story  off  Vlyffes^ 
 where  he  fpeaks  of  a  Cave,  and  faith. 
 
 There  do  the  Nymphs^  a  Wonder  '^tis  to  fee^ 
 Their  Purple  Garments  weave  nwfl  curioujly ; 
 From  of  long  Stones  their  Threads  are  drawn  '-— 
 
 And  David  faith  that  he  was  wrought  in 
 the  lowefl  Parts  of  the  Earth,  /.  e.  the  Womb ; 
 io  he  here  fpeaks  of  an  Antrum  or  Cave  ,  in 
 Xvhich  the  Nymphs  or  Souls  making  Bodies,  did 
 refide.  The  Initruments  or  Tools  from  whence 
 
 they 
 
xxxii  The  tntroduBion. 
 
 they  drew  their  Yarn,  which  he  calls  great  long 
 Stones^  Porphyry  interprets  to  fignify  the  Bones 
 of  the  Body,  which  are  hard,  like  unto  Stones, 
 which  uphold  the  Fledi,  and  unto  which  it  is 
 faflenM  ;  and  thefe  Purple  CoIourM  Garments 
 are  (faith  he)  »  ^  aluATuv  ^v^cuvofj^n  a^^^,  the  Flefh 
 which  is  weav'd  or  wrought  out  of  Blood,which 
 is  (as  it  were)  the  Coat  wherewith  the  Soul 
 cloachs  it  felf.  To  this  anfwers  that  in  David^ 
 that  he  was  curioufly  wrought  or  weav'd  in  the 
 Vvomb.  And  then  ©^J/a«  iJ^4c2-d«,  is  exprefly  the 
 fame  with  thofe  Words  of  David,  1  am  fearfully 
 and  wonderfully  ynade^  and  'marvellous  are  thy  Works ^ 
 And  it  is  a  \¥onder  (faith  the  fame  Porphyry) 
 whether  we  look  ^e)^  7'  <tv^dL<jivi,  at  the  rare  Fa- 
 brick  and  Compofition  of  the  Body,  or  'n>e)<i  ^ 
 cMiqiv  ik-TQ  ^  "^fX"^ ,  or  at  the  no  lefs  ft  range 
 Conjunflion  of  it  with  the  Soul. 
 
 Neither  is  this  rhe  fingle  Conceit  of  Porphyry^ 
 but  he  that  vAW  read  "jo'j.  Prosafpatharius  upon 
 that  Verfe  of  Hefwd's,^ 
 
 will  foon  fee  that  he  alfo  thought  Homer  to  have 
 defcribed  in  thofe  Words  the  Contexture  and 
 Formation  of  our  Bodies  in  the  Womb.  For 
 he  faith,  by  the  Web  he  advifes  the  Woman 
 to  weave  on  the  Twelfth  Day  of  the  Moon,  is 
 meant  a  Phyfical  Myftery  concerning  the  Ge- 
 
 *  In  hU  n^i^tu, 
 
 ii€ratJ0?l 
 
The  IntroduEiion.  xxxiii    ^ 
 
 neration  of  our  Bodies,  which  he  there  explains  ; 
 and  for  a  Proof  of  what  he  faith,  he  dircfts  us 
 plainly  to  this  Place  of  Homer  which  I  have  re- 
 cited.    But  I  have  no  hfl  to  profecute  this  any     ^ 
 further. 
 
 There  is  another  Inftance  that  fuggcfts  it  felf 
 to  my  Thoughts, and  I  fhould  have  taken  it  for 
 a  Corruption  of  the  Story  of  Elias  calling  for 
 Fire  from  Heaven  to  confunie  his  Sacrifice,  had 
 not  Paufmias  affurM  us  that  he  faw  it  with  his 
 own  Eyes.  But  it  will  clearly  fliew  how  ftudi- 
 ous  thofe  falfe  Gods  were  to  imitate  the  God  of 
 Ifrael^  and  render  what  I  have  faid  very  proba- 
 ble, which  makes  me  think  it  fitting  to  be  here 
 related.  Some  Priefts  be  ^  faith  in  Ljdia  fwho 
 worfliipped  after  the  Perfian  manner)  ufcd  to 
 call  upon  he  knew  not  what  God  in  a  barba- 
 rous Form  of  Words  not  to  be  underftood  by 
 the  Greeks^  and  prefently  the  Wood  that  w^as 
 upon  the  Altar  was  kindled  without  any  Fire, 
 and  appeared  all  in  a  bright  Flame.  I  could  ea- 
 Cly  (hew  that  thefe  barbarous  Words  were  Abra^ 
 hum^  lUac  and  "Jacob^  Sebaoth^  and  fuch  like,  and 
 in  all  Probability  the  God  they  invok'd  was  the 
 unknown  God,  and  the  Example  they  Apifhly 
 follow'd  was  that  great  Prophet. 
 
 And  indeed  the  Prophet  Eiijak  did  therefore 
 call  for  Fire  from  Heaven,  becaufe  all  Sacrifices 
 at  Jerufalem  were  confumcd  and  eaten  only  by 
 
 P  the 
 
xxxiv  The  IntYoduBion. 
 
 the  holy  Fire  which  God  fent  from  above  to 
 them.  The  Devil  therefore  in  this  Thing  may 
 have  feemed  to  endeavour  that  his  Offerings 
 might  fometimes  correfpond  with  ihofe  of  the 
 Tempie  of  God.  And  fo  Pmdar  gives  us  ano- 
 ther Inftance,  how  that  the  Rhodians  being  a- 
 bout  to  offer  Sacrifice  to  Jupker^  had  forgotten 
 to  bring  Fire  along  with  them  to  his  Altars,  but 
 he  being  loth  it  feems  to  lofe  this  fat  Oblation, 
 
 Sc^vSotv  ar^ttym  vitp^hXijj 
 
 did  bring  a  yellow  Cloud  over  them,  and  rain'd 
 much  Gold  upon  the  Altar.  This  golden  Shower 
 (as  an  excellent  "^  Perfon  of  our  own  doth  inter- 
 pret itj  was  nothing  elfe  but  a  Shower  of  Fire 
 which  devoured  the  Sacrifice,  in  Imitation  of 
 the  facred  Story.  No  Wonder  then  if  in  other 
 Things  as  well  as  thefe  they  were  forward  to 
 tranfcribe  the  Holy  Writ ;  and  let  it  not  be  im- 
 puted to  a  vain  and  affefted  Oftentation  of 
 Learning,  if  I  fometimes  ufe  their  Cuftoms  for 
 an  Illuftration  of  Sacred  Matters. 
 
 But  the  following  Difcourfe  is  interlaced  with 
 fo  few  of  their  Authors,  that  perhaps  it  doth  not 
 merit  this  Apology,  and  therefore  I  will  ceafe  it 
 with  this  double  Defire ;  the  one  is  to  my  Rea- 
 der, that  if  Jie  uftderftand  not  every  Line  in  the 
 fir  ft  Part,  yet  he  would  not  throw  away  the 
 relt,  which  are  fitted  to  his  Praflice ;  the  other 
 is  to  God,  that  he  would  blefs  it  to  thofe  Ends 
 
 for  which  it  is  defign'd.     Jmer/. 
 
 - ,.  ■■  I 
 
 *  Dr.  Cudwortk 
 
 Mm/a 
 
MENSA  MTSriCA. 
 
 SECT.    I 
 
 The  Introduction. 
 
 TH  E  Sacraments  being  not  unfitly  called 
 by  an  ancient  Writer  ^  the  Garments  th^t 
 are  cafi  about  our  Saviour ^  and  it  being  the  Pro 
 feffion  of  Divines  to  labour  to  fee  the  naked  Face 
 6f  Truth,  it  is  moft  worthy  our  Pains  to  open 
 and  reveal  thofe  Secrets  that  lie  hid  and  vailed 
 under  Symbols  and  fenfible  Things. 
 
 And  to  fay  the  Truth,  thefe  Veftments  are  fo 
 thin  and  tranfparent,  that  the  Truth  doth  fhine 
 thro'  them,  and  flhew  it  felf  to  well  prepared 
 Minds.  They  are  but  like  to  thofe  thin  Clouds 
 wherein  the  Sun  is  fometimes  wrapped,  which 
 render  its  Body  the  more  vifible  to  our  weak 
 and  trembling  Eyes. 
 
 I  cannot  pretend  to  have  converfed  much  with 
 barefac'd  Truth,  yet  having  been  drawn  to  pub- 
 lifh  a  few  Thoughts  concerning  Baptifm,  I  fball 
 
 *  TcJ  fikAyAfj^Ji  o'ot  ^v(y.CohiKui  du'pUo'i/.cilii*  Dionyf.  cttp»  .^t 
 M(cUf,  hUrArck*  : 
 
 D  2  now 
 
i  Menfa  Myjiica :   Or,  a 
 
 now  further  endeavour  to  unfold  thofe  Myfte- 
 ries  that  lie  hid  under  the  Coverings  of  Bread 
 broken  and  Wine  poured  out  in  the  Sacrament 
 of  the  Lord's  Supper,  that  Men  may  not  (Ixion- 
 like)  embrace  a  meer  Cloud  inftead  of  God  him- 
 felf.  My  Sight  is  not  fo  fharp  as  to  difcern  the 
 very  Flefh  and  Blood  of  Chrift  in  thofe  Forms 
 and  Shapes  of  Bread  and  Wine,  no  more  could 
 that  Eagle-EyM  Author  I  mention'd,  tho'  he 
 thought  he  could  fee  as  far  as  the  Celeftial  Hie- 
 rarchy, which  will  appear  to  any  one  that  Ihall 
 be  at  the  Pains  to  read  him.  Yet  I  am  fo  far 
 from  thinking  that  they  are  meer  Signs  of  what 
 Ghrift  did  for  us,  or  only  Reprefentations  of  the 
 Benefits  we  receive  by  him,  that  I  am  perfua- 
 ded  they  exhibit  our  Lord  himfelf  unto  believ- 
 ing Minds,  and  put  them  into  a  furer  PojOTeffion 
 of  him. 
 
 The  Truth  commonly  lies  between  Two 
 Extremes,  and  being  a  peaceable  Thing,  cannot 
 join  it  felf  with  either  of  the  direftly  oppofite 
 Parties.  And  therefore  I  Ihall  feek  for  her  in  a 
 middle  Path,  not  bidding  fuch  a  Defiance  to  the 
 Corporeal  Prefence  as  to  deny  the  real,  nor  fo 
 fub verting  the  Fancy  of  a  miraculous  Change 
 into  a  Celeftial  Subftance,  as  to  level  thefe 
 Things  into  meer  Shadows. 
 
 A  Ibort 
 
Difcourfe  of  the  LorcTs  Supper.        J 
 
 A  (bort  Prayer. 
 ^  \  ND  vouch fafe^  0  Lord^  to  every  one  that 
 J^^X,  p^^^^fe^  ^his  Book  the  Illumination  of  thy  holy 
 Spirit^  to  underfiand  thofe  things  which  are  faithful' 
 ly  declar'^d  therein  according  to  thy  Mind  and  Will : 
 And  work  in  all  their  He  Arts  mofi  devout  Affections 
 to  our  l?lef[ed  Saviour ^  and  to  that  Commemoration 
 of  his  Sacrifice^  which  he  hath  ordained  for  our 
 Increafe  in  Faith^  and  Love^  and  holy  Obedience. 
 Amen. 
 
 CHAP.    I. 
 
 The  fir  ft  End  of  this  holy  feaft  was  a  Remembrance 
 ofChriH.  What  it  is  to  remember  him.  The 
 Paffover  appointed  for  a  Memorial.  Two  things 
 which  in  this  Feaft  we  commemorate.  And  our 
 Commemoration  is  made  two  ways^  to  Men  and 
 to  God  ;  from  whence  we  may  infer  two  Senfes^  in 
 which  it  may  he  called  a  Sacrifice. 
 
 TTpIrft  then  this  holy  Rite  of  eating  Bread  bro- 
 X?  ken  and  drinking  Wine  poured  out  is  a  fo- 
 lemn  Commemoration  of  Chrift^according  as  he 
 bimfelf  faith  to  all  his  Apoftles,  Luke  22. 19.  and 
 particularly  to  St.  Paul^who  twice  makes  menti- 
 on of  this  Command,  -j-  Do  this  in  remembrance 
 (or  for  a  remembrance)  of  me.  His  meaning  is 
 not,  that  we  fhould  hereby  call  him  to  mind 
 (for  we  are  never  to  forget  him)  but  rather  that 
 we  fhould  keep  him  in  mind,  and  endeavour  tq 
 
 +  I  Cor.  II.  44>  25, 
 
4  Menfa  Mjfiica  :   Or^  d 
 
 perpetuate  his  Name  in  the  World,  and  propa- 
 gate the  Memory  of  him  and  his  Benefits  to  the 
 lateft  Pofterity.  Now  this  is  done  by  making 
 a  folemn  rehearfal  of  his  famous  Afls,  and  decla- 
 ring the  ineftimableGreatnefs  of  his  Royal  Love. 
 For  dLvcLunaii  doth  not  fignify  barely  recordation 
 recording  or  regiftring  of  his  Favours  in  our 
 JMind,  but  commeynomtio^  a  folemn  Declaration 
 that  we  do  well  bear  them  in  our  Hearts,  and 
 will  continue  the  Memory  and  fpread  the  Fame 
 of  him  as  far  and  as  long  as  ever  we  are  able. 
 
 I  hope  that  none  will  conceive  fo  little  to  be 
 meant  by  this  Word  remember  or  commemorate^ 
 as  a  naked  mention  of  his  Name  with  our 
 Mouths,  or  a  dead  Image  of  him  in  our  Minds. 
 For  all  thefe  Words,  to  know^  believe ^  meditate^ 
 remember,  and  the  like,  are  hearty  Words,  and 
 full  of  Life.  Tho'  they  feem  to  fpeak  only  Acii- 
 ons  of  the  Mmd^  yet  in  holy  Language  they  in- 
 clude in  their  Comprehenfion  the  AjfeBiom  of  the 
 Heart,  Cold  pale  Thoughts,which  have  no  Feel- 
 ing of  themlelves,  nor  leave  any  Footileps  or 
 Memorials  behind  them,  are  as  good  as  none  at 
 all.  And  therefore  I  underfland  hereby  a  very 
 warm  Senfe  in  the  Soul,  which  begets  and  ftirs 
 up  fuch  Motions  in  the  Heart  as  the  conceived 
 Object  is  apt  to  raife. 
 
 Suppofe  you  have  been  in  deep  Love  with  any 
 Perfon,and  have  lofl  the  half  of  your  felves,when 
 you  remember  the  Death  of  that  Friend,  the 
 Image  of  him  is  ready  to  rob  you  of  your  Lives, 
 and  make  all  the  Blood  retire  to  your  Heart,  as 
 
 if 
 
'D'ljcourfe  of  the  Lord^s  Supper.        5 
 
 if  Death  were  about  to  furprize  the  main  Fort 
 of  Life.  But  on  the  contrary,  if  you  think  of 
 that  Perfon  as  aUve,  the  remembrance  of  him 
 makes  your  Spirits  dance,  and  the  Blood  to  rua 
 into  your  Cheeks,  and  Smiles  to  fit  on  your 
 Forehead,  and  breeds  a  Pleafance  in  your  whole 
 Man.  Juft  fo  would  our  Saviour  be  remembred 
 by  you,  that  the  Thoughts  of  him  may  even 
 kill  you  withGrief,and  tranfport  you  with  Love, 
 and  captivate  your  Wills,  and  engage  all  your 
 *  AfFeQions,  that  they  may  be  at  his  Comniand, 
 and  iffued  forth  at  his  Pleafure.  As  you  think 
 of  a  Friend,  of  a  Father,  of  a  Wife,  or  a  Hus- 
 band, or  any  one  that  hath  got  the  PolfeluGa 
 of  your  Heart,  fo  think  of  him. 
 
 By  which  Examples  you  may  fee  that  I  intend 
 not  a  natural  Paffion  and  fenfual  Commotion  in 
 your  Soul,  but  a  well  grounded  Aifeftion. 
 
 When  we  read  a  true  Hiftory,  or  a  Romance, 
 we  are  apt  to  fide  with  fome  Perfons  in  the  Sto- 
 ry ;  and  when  we  meet  with  a  Duel,  we  fa- 
 vour one  of  the  Combatants,  and  are  fenfible  of 
 his  Wounds,  and  forry  for  his  Fall ;  as  on  the 
 contrary  we  are  glad  he  comes  off  a  Conqueror, 
 and  wins  the  Field.  So  may  a  Man  when  he 
 thinks  of  Chrift  and  his  Tragedy,  conceive  a 
 natural  Hatred  and  Indignation  at  the  Treache- 
 ry ofjudasy  and  the  vile  Malice  of  the  Phcarifees, 
 and  be  much  moved  to  fee  him  ufed  in  fuch  an 
 unworthy  manner,  it  may  be  fetch  Sighs  from 
 his  Heart  and  Tears  from  his  Eyes,  and  put  him 
 into  fuch  a  huge  PalTion,  as  if  he  fuffer'd  with 
 
 D  ^  him. 
 
6  Menfa  Mjjiica :    Or^  a 
 
 him.  But  If  all  this  have  no  Effeft  in  his  Life, 
 and  produce  no  anfwerable  Fruics  afterwards, 
 it  is  no  more  than  a  natural  Motion,  and  is  void 
 of  the  Divine  and  Heavenly  Spirit. 
 
 We  muft  remember  Chrift  therefore,  as  Ne- 
 hemiJj  defires  God  to  remember  him,  by  doing 
 Good  ;  or  as  we  remember  our  Creator,  by  a 
 true  Subjeftion  of  all  our  Faculties  to  his  Sove- 
 reign Will. 
 
 Then  we  remember  him  as  we  ought,  when 
 we  get  him  form'd  in  our  Hearts,  and  have  a 
 more  living  Image  of  him  left  in  our  Minds, 
 when  it  ftirs  and  is  bufy  in  our  Souls,  and  awa- 
 kens all  other  Im.ages,  and  calls  up  all  Divine 
 Truths  that  are  wichm  us,  to  fend  them  forth 
 upon  their  feveral  Employments  into  our  Lives. 
 
 Now  for  the  fuller  underltanding  of  this  Matr 
 ter,  you  muft  know  that  the  Paifchal  Supper 
 (which  is  called  by  Greg.  Naz.  very  elegantly 
 TvTrQ-,  TVTH  d.uvS'e^Tzesf,  2i  more  obfcure  Type  of 
 this  Type)  was  infticuted  for  a  Remembrance, 
 and  was  a  Feaft  of  Commemoration,  as  will 
 foon  appear  if  you  look  but  a  while  into  the 
 Particulars  of  it.  And  iirft,  you  muft  obferve 
 that  the  very  Day  of  the  Faffover  was  \T\yh 
 for  a  Memorial  of  this  miraculous  Deliverance 
 OMi  oi  Egyft^  as  you  may  read  Exodus  12.  14. 
 and  therefore  they  are  bid,  Exodus  i-^,  '^.  to  re- 
 member this  :;ay,  in  which  they  came  out  of 
 'Egyfty  out  of  Che  Houle  of  Bondage,d'i:.  Thence 
 it  was  that  they  were  commanded  to  eat  the 
 Lanub  with  bitter  Herbs  ( Eocodm  12.  8.  J  for 
 
 fat 
 
T)ifcourfe  of  the  Lord's  Supper.        j 
 
 A  Remembrdnce  of  their  hard  Bondage  in  Egyft^ 
 which  made  their  Lives  bitter  unto  them,  Exod. 
 1.  14.  So  was  the  unleavened  Bread,  the  Bread 
 of  Affiiflion,  in  remembrance  that  they  brought 
 their  Bread  out  oi  Egyft  unleavened,  Exod.  12. 
 34.  and  were  there  in  great  Servitude,  Exod,  i^, 
 3.  fo  that  their  Soul  was  even  dried  and  parch- 
 gd  in  them.  The  later  "^ews  have  added  the 
 Charofeth^  which  is  a  thick  Sauce,  in  Memory 
 of  the  Clay  and  Mortar  which  they  wrought 
 in  ;  and  they  ufe  Red  Wine  for  a  Remembrance 
 that  Pharaoh  filed  the  Blood  of  their  Children. 
 To  which  may  be  added,  that  God  required 
 there  fliould  be  a  Rehearfal  to  their  Children 
 of  what  the  Lord  had  done  for  them,  that  fo 
 this  Feaft  might  be  for  a  Sign  upon  their  Hand, 
 and  for  a  Memorial  between  their  Eyes  to  all 
 Pofterity,  as  you  may  fee,  Exod.  i  j.  8,  9.  And 
 thence  it  is  that  the  Jews  call  that  Se£lion  of  the 
 Law,  or  the  LefTon  which  they  read  that  Night, 
 tliQ  Haogadahy  Annunciation,  or  fliewing  forth, 
 becaufe  they  commemorated  and  predicated 
 both  their  hard  Services,  and  God's  wonderful 
 Salvation,  and  the  Praifes  that  were  due  to  him 
 for  lb  great  a  Mercy. 
 
 It  is  eafy  now  to  apply  all  this  to  our  prefent 
 Purpofe,  if  we  do  but  confider  that  this  like  wife 
 is  a  holy  Feaft,  whence  it  is  called  the  f  Lord^s 
 Supper  (not  only  becaufe  he  appointed  it,  but 
 becaufe  he  was  the  End  of  its  Celebration)  and 
 an  Entertainment  at  the  *  Table  of  the  Lord. 
 1"  i  Con  II.  20,  *  i  Cor,  10,  21, 
 
 This 
 
8  Menfa  AJyfiica :   Or^  a 
 
 This  Feaft  our  Saviour  firfl:  keeping  with  his 
 Apoftles,  who  were  Jews^  he  makes  part  of  the 
 PalTover  Cheer  to  be  the  Provifion  of  it,  for  he 
 takes  the  Bread  and  Wine  which  ufed  to  go 
 about  in  that  Supper  thro'  the  whoie  Family 
 to  fignify  his  broken  Body  and  his  Blood  which 
 Was  to  be  fhed.  Now  this  was  to  be  in  Com- 
 iTiemoration  of  a  Deliverance  wrought  bv  him, 
 from  a  greater  Tyranny  than  the  Ifraelttes  were 
 under,  which  made  all  the  World  groan,  and 
 was  ready  to  thruft  us  all  below  into  the  Devil's 
 fiery  Furnace.  And  therefore  as  it  is  faid,  Exod. 
 1  J.  8.  Thou  fhaU  fhejv  thy  Sofz  in  that  Day^  fy^%t 
 This  is  done^  O'c,  fo  the  ^  Apoltle  (in  a  manifelt 
 Allufion  to  that  Phrafe)  faith,  that  when  we  eat 
 this  Bread  and  drink  this  Cup  we  do  fieiv  forth  the 
 hordes  Death  until  he  conie.  So  that  we  may 
 conclude,  that  in  this  Feaft,  in  Honour  of  Chrift, 
 we  are  to  make  a  Rehearfal  of  his  famous  Afts, 
 to  proclaim  his  mighty  Deeds,  to  fpeak  of  the 
 glorious  Honour  of  his  Majcliy,  and  of  his  won- 
 drous Works,  and  to  endeavour  that  f  one  Ge- 
 neration m.ay  praife  his  Works  to  another,  and 
 declare  his  mighty  Acls,  that  they  may  fpeak  of 
 the  Glory  of  his  Kingdom,  and  talk  of  his 
 Power. 
 
 And  indeed  it  fiiould  feem  that  the  Memory 
 of  a  Thing  is  by  nothing  fo  fenfibly  preferved 
 and  fo  deeply  engraven  in  Mens  Minds,  as  by 
 
 *  I  Cor.  u.  2^.  t  Pfal.  146.  3>  4>  8cc. 
 
 Feafts 
 
^ifcourfe  of  the  Lord'^s  Supper.        9 
 
 Feafts  and  Feftival  Joys.  For  it  hath  been  the 
 Way  of  all  the  World  to  fend  to  Pofterity  the 
 Memory  of  their  BenefaQors  or  famous  Perfons, 
 by  inftituting  of  fuch  folemn  Times,  wherein 
 Men  did  affemble  together,  and  by  the  Joys  and 
 Pleafures  of  them,  more  imprint  the  Kindneffes 
 and  noble  Atchievements  of  fuch  Worthies  in 
 their  Minds.  So  we  find  among  the  Greeks 
 their  A)(iKia.  in  Honour  of  JE^icii^^  their  AUifJeat 
 in  Honour  of  Jjax,  and  in  latter  Times  their 
 "Avityoveict,  and  fuch  like,  in  remembrance  of  the 
 Merits  of  fuch  Perfons,  and  how  highly  they 
 deferved  of  the  Places  where  their  Feafts  were 
 celebrated.  In  like  fort  the  Jejvs  had  their  Feafts 
 in  Memory  of  fome  great  and  rare  Paflage  of 
 Divine  Providence,  the'  not  of  any  particular 
 Perfons,  left  they  fhould  be  tempted  to  worfhip 
 them  as  their  Saviours,  according  as  the  Cuftom 
 of  the  Heathen  was.  But  all  Worfliip  being 
 due  to  our  Lord  and  Saviour,  he  thought  fir  ia 
 like  manner  to  appoint  this  Feaft  to  be  as  a  Paf- 
 fover  unto  us,  a  holy  Solemnity,  that  fhould  call 
 us  together,  and  affemble  us  in  one  Body,  that 
 we  might  be  more  fenfibly  imprelTed  with  him, 
 and  that  all  Generations  might  call  him  bleffed, 
 and  he  might  never  be  forgotten  to  tlie  World^s 
 End. 
 
 Now  of  ttvo  things  it  is  a  Remembrance,  and 
 Wo  Ways  we  commemorate  or  remember  them. 
 
 L   It  is  mftitUted  ^  «?  Amfj.vyi(j-iv  <ni  (Ttoixa]^  ^otntra.^ 
 
 ajjiiu,  ^c.  for  a  Remembrance  that  he  v/as  embo* 
 
 J  ^itftin  ffUlartyr  Vithg.  cum  Trjpb, 
 
 died 
 
lo       '  Menfa  Myjlica:   Or^  a 
 
 died  for  thofe  that  believe  on  him,  and  became 
 paflible  for  their  Sakes.  The  Bread  and  the 
 Wine  are  in  Token  that  he  had  a  true  Body, 
 and  that  the  Word  was  made  Flefb.  For  thence 
 Tertullian  and  IreuAm  do  confute  Marclon^  who 
 denied  the  Truth  of  Chrift's  Flefb,  and  made 
 his  Body  to  be  a  phantaftical  thing ;  becaufe 
 then  real  Bread  and  Wine  could  not  be  a  Figure 
 of  it :  And  fo  Theodoret  faith  out  of  ^  Igmtim^ 
 that  fome  (Simon  and  Menmder  I  think)  did  not 
 admit  ^%flte<rict?  ^  ^o^'^^&^i  Thankfgivings  and 
 Offerings  (viz,  of  Bread  and  Wine  in  this  Sacra- 
 ment) becaufe  they  did  not  confefs  that  it  was 
 the  Flefh  of  our  Saviour. 
 
 Now  with  what  Affeftion  we  fhould  call  to 
 mind  this  Love,  that  God  would  appear  to  us 
 not  by  an  Angel  in  a  bright  Cloud,  not  in  a 
 Body  of  pure  Air,  but  by  his  Son  in  our  own 
 Flefb,  I  leave  your  own  Hearts  to  tell  you.  Me- 
 thinks  we  D^ould  wifli  that  all  the  World  could 
 hear  us  proclaim  this  Love,  and  that  even  the 
 Fields  and  Forefts,  /.  e.  the  moft  defolate  and 
 heathenifh  Places,  might  refound  our  joyful  Ac- 
 clamations to  him.  We  {hould  with  to  feel 
 fomething  of  Ecftafy,  and  to  go  out  of  our 
 felves,  when  we  think  of  him.    For, 
 
 IL  It  was  inftitured  f  «?  AyAy.vr\<nv  i^  W9»f,  in 
 Commemoration  of  his  Paffion  and  Sufferings 
 for  us.  As  the  Bread  and  Wine  do  commemorate 
 the  Truth  of  his  Body,  fo  do  Bread  broken  and 
 
 Wim 
 
Vifcourfe  of  the  LorcTs  Supper.      I  i 
 
 Wine  poured  out  commemorate  the  Truth  of  his 
 ^  Sufferings  for  us,  which  thofe  phantaftical  Pec* 
 pie  in  the  firft  Times  did  no  left  deny.  And  the 
 Bread  and  Wine  being  given  to  us  feverally,  not 
 both  together,  do  clearly  tell  us  that  he  was  real- 
 ly dead,  his  vital  Blood  being  feparated  from  his 
 Body,  and  his  Veins  and  Heart  being  emptied 
 of  it.  This  is  that  Miracle  of  Love  which  the 
 Apoftle  faith  we  fliould  fliew  forth  till  he  come: 
 This  is  that  famous  Aft  which  never  ennobled 
 the  Story  of  any  Perfon,  that  the  Lord  would 
 purchafe  Enemies  by  his  own  Blood,  yea,  by  the 
 Blood  of  the  Crofs  reconcile  them  to  himfelf. 
 The  Thoughts  of  this  is  able  to  wound  a  Hearc 
 of  Marble  with  Love,  and  to  turn  a  Rock  into  a 
 Fountain  of  Tears,  and  to  unloofe  the  Tongue 
 of  the  Dumb,  that  they  may  fpeak  the  Honour 
 of  his  Name,  and  fliew  forth  his  Praife.  And 
 therefore  becaufe  this  was  fuch  a  fingular  In- 
 ftance  of  Love,  and  becaufe  it  contains  in  it  io 
 many  Secrets  (which  we  Ihould  have  before  our 
 Eyes)  it  is  the  chief  Thing  that  we  are  to  make 
 a  Remembrance  of. 
 
 But,  as  I  faid  before,  there  are  Two  Parts  of 
 this  Commemoration,  and  it  cannot  be  contain- 
 ed within  the  Bounds  of  this  World,  but  we 
 muft  make  it  reach  as  far  as  Heaven.     For, 
 
 I.  We  do  fhew  it  forth  and  declare  it  unto 
 Men,  which  is  fufficicntly  clear  by  all  that  hath 
 been  faid.  We  do  publilli  and  annunciate  un- 
 to all  that  he  is  the  Saviour  of  the  World,  and 
 ihat  he  hath  died  for  us,  and  purchafed  Bleffings 
 
 thereby 
 
I  a  Menfa  Myfiica:   Or,  a 
 
 thereby  beyond  Eflimate  and  Account  of  Hu- 
 man Thought.  And  further,  the  Word  nctjAy 
 yk\heiv  may  import,  that  we  do  extol,  predicate, 
 magnify,  and  highly  lift  up  in  our  Praifes  this 
 great  Benefit,  fo  that  all  may  come  to  the  Know- 
 ledge of  it,  as  far  as  is  in  our  Powers  to  procure. 
 This  Commemoration  the  Minifter  chiefly 
 makes  unto  the  People,  and  all  the  People  toge- 
 ther with  him  to  all  that  are  prefent,  fo  that  all 
 may  wonder  at  his  Love. 
 
 When  our  Saviour  therefore  faith,  Do  this  in 
 remembrance  of  me^  the  meaning  is,  do  this  in 
 l-emembrance  that  I  dwelt  in  Flefh,  in  memory 
 of  what  I  fuffered,  in  memory  of  the  infinite 
 'Price  of  my  Blood  which  I  Ihed  for  you,  in  me- 
 mory of  the  Victory  that  I  have  obtained  by  it 
 over  the  Enemies  and  Tyrants  of  your  Souls,  irt 
 memory  of  the  immortal  Glory  that  I  have  pur- 
 chafed  for  you  ;  celebrate  this  Feaft  in  memory 
 of  all  thefe  Things,  and  when  I  am  dead  let  me 
 always  live  in  your  Heart.  Tell  them  one  to 
 another  in  a  folemn  manner,  and  declare  them 
 in  the  Face  of  my  Church.  Let  all  Ages  know 
 thefe  Things  as  long  as  the  World  fhall  lafl:,that 
 as  the  Benefit  is  of  infinite  Merit,  fo  may  the 
 Acknowledgment  be  an  Eternal  Memorial.  Be 
 fo  careful  in  doing  this,  that  when  I  come  again 
 I  may  find  you  fo  doing. 
 
 2.  We  do  fliew  forth  the  Lord's  Death  unto' 
 God,  and  commemorate  before  him  the  great 
 Things  he  hath  done  for  us.  We  keep  it  (as  it 
 were)  in  his  Memory,  and  plead  before  him  the 
 
 Sacrifice^ 
 
Bifcourfe  on  the  LorcTs  Supper.      1 5 
 
 Sacrifice  of  his  Son,  which  we  fhew  unto  him' 
 humbly  requiring  that  Grace  and  Pardon,  with 
 all  other  Benefits  of  it,  may  be  beftowed  upoa 
 us.  And  as  the  Minifter  doth  moft  powerfully 
 pray  in  the  Virtue  of  Chrift's  Sacrifice  when  he 
 reprefents  it  unto  God,  fo  do  the  People  alfo 
 when  they  fhew  unto  him  what  his  Son  hath 
 fuffered.  Every  Man  m.ay  hy^Behold^  0  Lord^  the 
 hleedifjg  Wounds  of  thy  own  Son^  remeniher  how  hu 
 Body  was  broken  for  ti^s^think  tifcn  his  p'eciom  Blood 
 which  tvas  (hed  in  our  Behdf\  let  m  die  if  he-  have 
 not  n^ade  a  full  Satisfaciion  ;  ive  dejire  not  to  be  par- 
 doned  if  he  have  not  paid  our  Debt.  But  ainfi  thoti 
 behold  him  and  not  be  rvell  pleafed  with  us  f  Canp 
 thou  look  en  his  Body  and  Bloody  which  ive  rcprefent 
 to  thee^  and  turn  thy  face  from  m  ?  Hafl  tbou  not 
 fet  him  forth  to  be  a  Propitiation  thfo"*  Faith  in  his 
 Blood  ?  0  Lord ,  then  Juffer  m^  ftnful  Creatures^ 
 to  plead  rvith  thee.  Let  u-s  p-evail  in  the  Virtue 
 of  his  Sacrifice  for  the  Graces  and  BUffmgs  that  nr 
 need^  and  hide  net  thy  j elf  from  Vus^  unUfs  thcu 
 canfl  hide  thy  felf  from  thy  Son  toOj  whom  rve  bring 
 with  us  unto  thee.  In  this  fort  may  we  take  the 
 Boldnefs  to  fpeak  to  God,  and  together  with  a 
 Reprefentation  of  Chrift,  we  may  reprefent 
 our  own  Wants,  and  we  may  be  confident,  that 
 v*^hen  God  fees  his  Son,  when  we  hokl  up  him 
 (as  it  were)  between  his  Anger  and  our  Souls, 
 he  will  take  fome  Pity,  and  have  Mercy  upon 
 us.  Juft  as  a  Poor  Man,  pleading  with  a  Xing, 
 commemorates  to  him  the  wordiy  Deeds  of 
 fome  of  his  Anceftors,  or  makes  mention  of  the 
 
 Name 
 
1 4-  Menfa  Myfitca:   Or^  a 
 
 Name  of  fome  high  Favourite,  for  whofe  Sake 
 he  defires  his  Petition  may  be  granted  ;  fo  it  is 
 with  us  when  we  come  before  God  to  requeft 
 Mercy  of  him  ;  we  can  hope  to  prevail  for  no- 
 thing but  thro'  the  Name  of  our  Lord,  whom 
 we  can  never  mention  with  fo  much  Advantage 
 as  when  we  folemnly  commemorate  his  Suffer- 
 ings and  Defervings,  for  then  we  pray  and  do 
 fomething  elfe  alfo  which  God  hath  command- 
 ed, fo  that  there  is  the  united  Force  of  many 
 acceptable  Things  to  make  us  prevalent.  And 
 hence  I  fuppofe  it  is  that^  Ifid,  Pehf.  calls  the 
 Sacramental  Bread  il{]ov  we^bifncoi^  the  S/jew^hre/td 
 (as  we  render  it)  which  we  fet  before  God,  as 
 that  ftood  always  before  his  Face  in  the  Time 
 of  the  Law,  that  God  looking  upon  it  might 
 remember  his  People  Ifrae/ for  good. 
 
 It  will  not  be  unprofitable  to  add,  that  this 
 was  one  Reafon  why  the  Ancients  calPd  this 
 Aftion  a  Sacrifice  (which  the  Romanijis  now  fo 
 much  urge)becaufe  it  doth  reprefent  the  Sacrifice 
 which  Chrill  once  offered.  It  is  a  Figure  of  his 
 Death  which  we  commemorate,  unto  which  the 
 Apoftle  St.  Paul  (as  a  learned  \  Man  conceives) 
 hath  a  Reference,  when  he  faith  to  the  GaUtU 
 anSy  That  Jefu^s  Chrift  was  fet  forth  evidently  he-^ 
 fore  their  h.yes^  crucified  among  them.  They  faw 
 (as  it  were)  his  Sacrifice  on  the  Crofs,  it  was 
 fo  lively  figured  in  this  Sacrament.  And  it  is 
 very  plain  that  ^  St.  Chryfoftom  (or  whofoever 
 
 *  Z.  I.  Ep//?.  123.         \  V  Etnpereur.  Gal.  3.         *  Horn.  27. 
 
 was 
 
Difcourfe  of  the  Lord^s  Supper.        1 5 
 
 was  the  Author  of  thofe  Commentaries)  under- 
 ftood  no  more,  when  as  he  thus  fpeaks,  upon 
 the  Epiftle  to  the  Hebrews :  What  then  f  do  not 
 ive  offer  ez'hj  Day  f  yet  tve  offer  by  making  a  Comrnt-- 
 moration  (avd[Avn(nv)  of  his  Death,  Jrid  tve  do  not 
 make  another  Sacrifice  every  Day,  but  always  the 
 fame^  or  rather  a  reme?nbrance  of  a  Sacrifice,  Such 
 an  unbloody  Sacrifice,  which  is  only  rem.emo- 
 rative,  and  in  Reprefentation,  we  all  acknow- 
 ledge. And  if  that  would  content  them^  we 
 make  no  Scruple  to  ufe  Etifibius''^  Word^,  w^ho 
 laith  it  is  a  Remembrance  in  (lead  of  a  Sacrifice  ^  ; 
 and  in  anodier  place,  We  jacnfice  a  Remembrance 
 of  the  great  Sacrifice  \,  And  fo  every  Chriftiaa 
 is  a  Prieft  or  a  Sacrifice  when  he  comes  to  the 
 Table  of  the  Lord.  For  as  our  Lord  faith  to 
 his  Apoftles,  Luke  22.  19.  Do  this  in  remembrance 
 of  me^  fo  he  faith  to  every  private  Chriftian  the 
 fame  Words,  i  Cor.  11.  24,  only  there  is  this 
 difference,  that  Do  this^  &:c.  in  St.  Luke^  doth 
 manifeftly  refer  to  thofe  Words  before,  to  take 
 Bread^  give  Thanks^  and  give  to  others  (which  is 
 only  the  Minifter's  Work)  but  in  St.  Vaul^  Do 
 this^  i^c.  refers  to,  take^  eat^  which  immediately 
 precedes,  and  this  is  to  be  done  by  all ;  fo  that 
 both  the  one  and  the  other,  in  their  feveral 
 Kinds,  do  commemorate  Chrift,  and  reprefene 
 him  to  the  Father. 
 
 And  that  it  is  only  a  Memorial  of  a  Sacrifice, 
 and  not  a  propitiatory  Sacrifice,  the  Arguments 
 
 E  of 
 
1 6  Menfa  Mjjlica  :  Or^  a 
 
 Of  a  Divine  in  the  Council  off  Tre^t  will  prove, 
 in  Spite  of  all  Oppofers  :  Our  Saviour,  faith  he, 
 did  not  offer  Sacrifce  when  he  injiituted  this  Sacra^ 
 ment^  for  then  the  OhUtion  of  the  Crofs  would  hxve 
 been  fuferfiuom^  hecaufe  Mankind  tvould  have  been 
 redeemed  by  that  of  the  Supper,  which  went  before. 
 Befides  (faith  he)  the  Sacrame/U  of  the  Altar  (as 
 lie  calls  it)  was  inftituted  by  Chrifl  for  a  Memorial 
 of  that  which  he  offered  on  the  Crofs,  Now  there 
 cannot  be  a  ivlemortal  but  of  a  thing  paj}^  therefore 
 the  Euchariji  could  net  be  a  Sacrifice  before  the  Obi  a- 
 tion  of  Chrijl  on  the  Crofs ^  but  fhewed  what  we  were 
 afterwards  to  do.  From  hence  we  argue,  That 
 if  it  was  not  fo  then,  neither  is  it  fo  now,  we 
 do  nothing  but  what  Chrifl:  then  did^and  there- 
 fore  if  he  offered  no  Sacrifice,  neither  do  we,  but 
 only  commemorate  that  Sacrifice  which  he  was 
 then  about  to  offer  ;  therefore  a  Portugal  Divine 
 in  that  Affembly  made  a  Speech  to  prove  that  it 
 could  not  be  demonftrated  out  of  the  Scripture 
 that  this  Sacrament  is  a  Sacrifice,  but  only  out 
 of  the  ancient  Fathers,  and  he  anfvvered  all  the 
 Arguments  to  the  contrary  fo  ftrongly,  and  the 
 Proteftants  Arguments  afterwards  fo  weakly, 
 that  the  mofl:  intelligent  vyete  of  Opinion  that 
 he  did  not  fatisfy  himfelf.  But  of  this  perhaps 
 too  much,  unlefs  the  State  of  Things  among  us 
 plead  my  Excufe. 
 
 I  will  add  but  one  thing  more,  and  fo  put  an 
 End  to  this  Chapter ;  that  it  may  be  called  a 
 
 f  Hi  ft*  Cone,  Trenc, 
 
 Sacrifice, 
 
Bijlourfe  of  the  LorcTs  Supper.      ij 
 
 Sacrifice,  becaufe  with  the  Aftion  we  do  offer 
 Prayers  to  God  for  all  good  things.  And  fo 
 St.  Auguflin  \  expounds  that  Place  in  i  Tim. 
 2.  I.  concerning  the  Petitions  put  up  at  the 
 Lord's  Supper  ;  by  Siippltcations  lie  underftands 
 the  Petitions  put  up  before  the  Bread  and  Wine 
 be  bleifed  ;  by  Prayers  he  underftands  thofe 
 whereby  they  are  bleifed  and  fandtified,  and 
 made  ready  to  be  given  to  the  People ;  by  hter- 
 ceffions  he  underftands  the  Prayers  made  for  the 
 People  when  they  do  partake  (for  then  tlie  Mi- 
 nifter,  as  if  he  were  a  kind  of  Advocate,  doth 
 offer  them  to  God,  and  commit  them  to  his 
 Hand)  after  which  foIJow  the  Ivy^AttTicfj,  Givhgs 
 of  Thanks^  which  are  made  by  all,  for  that  and 
 all  other  Mercies  that  the  good  God  bciloweth 
 on  us.  V/hatfoever  becomes  of  this  Interpretati- 
 on, we  need  not  fear  to  call  the  whole  AQicn 
 by  the  Name  of  a  Sacrifice  ,  feeing  part  of 
 it  is  an  Oblation  to  God  of  hearty  Prayers  and 
 Thankfgivings  (as  you  fhall  fee  prefen'tly)  and 
 it  is  not  unufual  for  that  to  be  faid  of  a  whole 
 that  is  exaQly  true  but  of  one  part.  But  me- 
 thinks  it  much  unbecomes  Chriiiians  to  quarrel 
 about  Names,  efpecially  about  the  Name  of 
 that  w^hich  fhould  end  all  Qiiarrels,  and  there- 
 fore I  only  intended  to  fliew  how  this  \Vord 
 may  be  ufed  (if  we  pleafe)  without  Danger,  and 
 how  the  ancient  Church  did  underftand  it. 
 
 +'  ^pifl-  59-  'ii  ViiiVwm. 
 
 E  2  A  PRAY. 
 
1%  Merifa  Myftlca:    Or^  a 
 
 A    PRAYER. 
 
 BLeJfed  Lord^  jvho  ha/l  ordai;-7ed  this  holy  Feaji 
 for  ii  jokmn  and  ajfyctionate  Commrmorcitio?!' 
 oj  the  Cu}7dejcendi?jg  ]\jndmfs  of  our  rjwjr  gracioti^s 
 Lord  a//d  Maffer  in  taking  our  Nature  upon  hi??iy 
 hut  tfpecially  r/i  layi/^g  donrj  his  Life^  n.iy^  f^'ff^'*^^^^ 
 the  Vea'Jj  of  the  Crofs  for  tts^  p'J]i(^  ^y  ^ou/^  I  he-^ 
 ieech  thee^  hforeha:id  ipith  juch  lively  Thoughts  of 
 hi'm^  and  of  bis  Love  to  ?7ie^  and  ivith  fuch  ardent 
 Love  to  him,  who  kith  give?!  himfelf  for  me^  that 
 when  I  come  to  do  this  in  remembrance  of  him,  / 
 rn.iy  want  'none  of  thofc  devor/t  Jfe^ions  which  be- 
 comes  his  Prejencc^  a?id  ought  to  attend  u^on  him^ 
 hut  may  fo  rnagnif}  and  Praije  this  ine(Umable  Bene- 
 fit^  and  make  Juch  a  Reprefentation  of  it  unto  thy 
 Divine  Majef.y^  that  I  may  obtain  all  that  Mercy  and 
 Grace  from  Thee  which  he  pur  chafed  by  the  Sacrifice 
 of  his  rnojl  bltjj'ed  Bod)  and  Blood, 
 
 Which  J  I  bfecch  Thec^  give  me  Grace  to  comme'* 
 morale  with  fuch  Supplications  and  Prayers^  juch 
 Inter ce(]ions  and  Thankfgivings^  that  I  may  offer  up 
 unto  Thee  (piritual  Sacrifices  acceptable  unto  Thee^ 
 thro"^  Chyijl  fefus.     Amen. 
 
 C  H  A  r.    II. 
 
 It  is  it  Remembrance  of  Chrifl  with  Thank/givi;:g» 
 For  it  is  a  FeajL  'The  JewiJJj  Teafls  upon  their 
 Sacrifice  a  Pattern  of  it^  efpec tally  the  Pafchal  Sup^ 
 pery  in  which  they  Jung  a^n  Hymn.     Our  Saviour 
 
 gavs 
 
Difcourfe  of  the  LorcTs  Supper.       19 
 
 igdve  Thanks  and  hlcjfed  when  he  if^fiitttted  this 
 Feaft,  And  his  Dijciidts  kept  it  with  Gladness 
 of  He  Art.  And  all  Chk  rchcs  ever  fince  have  ccle- 
 hyated  it  with  Praifes  and  Thankgivings,  From 
 whence  it  is  evident  there  are  tn-o  other  Senfcs  in 
 rvhich  it  maj  he  called  a  Sacrifce, 
 
 His  lioly  Aftion  is  to  be  next  of  all  con fi- 
 der'd  as  a  Remembrance  or  Commemo- 
 ration wirh  tbankrgivirgs/|-t'W//n)o-/?  //st'  Ivx^a^lo:^, 
 and  thence  it  is  called  by  the  Name  of  Eachay.fl^ 
 i.  e.  Thankfgi'uing^  according  to  the  Phrafe  of 
 ancient  Tim.es  ;  for  as  the  Bread  and  Wine^  the 
 breaking  and  pouring  out,  are  Reprefenrations, 
 fo  our  takings  eating  and  drrnkirsg.,  exprefs  our 
 hearty  Refcntments  ;  this  gocd  Cheer  cannot 
 but  breed  a  certain  ChearfuLaers,  this  Divine 
 Food  cannot  but  fill  us  with  Gladnefs ;  after  v/e 
 have  tailed  the  Sweetnefs  of  Heaven  and  Earth, 
 after  we  have  feafled  on  that  which  Angels  de- 
 fire  to  feed  but  their  Eyes  withal,  how  can  it 
 chufe  but  breed  a  Spiritual  Joy  in  our  Souls, 
 and  make  our  Mouths  break  forth  into  Singing  ? 
 If  there  be  any  Wine  that  makes  glad  the  Heart 
 of  Man,  this  fure  is  it,  which  is  preffcd  fas  it 
 werej  out  of  the  Celeliial  Vine,  and  tafies  not 
 of  the  Blood  of  the  Grape,  but  of  the  Blood 
 of  God  ;  this  fliould  fend  up  our  Souls  in  Sonp;s 
 of  Praife  to  Heaven  ;  this  fhould  m.ake  us  vvidi 
 that  we  could  evaporate  our  Spirits  in  Piames  of 
 
 # . 
 
 f  Jiijlin  tiUrtyr^  Afolog.  2. 
 
 E  J  tove, 
 
ao  AJenfa  Mjfiica  :  Gr^  a 
 
 Love,  and  that  our  Souls  were  nothing  but  a 
 Harmony  and  Content,  that  we  might  always 
 be  tunM  to  his  Praifes.  And  tho'  the  Angels 
 have  many  Strains  of  Praife  that  we  are  unac- 
 quainted withal,  yet  this  is  a  Note  that  they 
 cannot  fing:  ^  'V/7I0  bim  that  bath  loved  m^  and, 
 rv:rjhed  us  from  our  Sim  in' his  own  Bloody  and  hath 
 made  v^s  Isj/^gs  ar?d  Priefls  un':o  God  and  his  Fa^ 
 ther^  to  him  be  Glory  af^i  Dominion  for  ever. 
 
 Now  for  the  fuller  underflanding  of  this,  I 
 take  thefe  Six  Things  to  be  confiderable. 
 
 I.  That  as  it  is  a  Feail  it  betokens  Joy,  and 
 all  Joy  at  fuch  Tinn;es  is  exprefs'd  by  Songs.  If 
 v/e  will  believe  the  wifer  fort  of  Heathens,  they 
 look'd  upon  their  Publick  Feafts  not  only  as 
 Times  of  Eafe  and  outward  Mirth,but  as  Inftru- 
 ments  to  raife  their  Thoughts  to  fpiricual  things, 
 and' fill  them  with  an  inward  Joy.  So  f  Proclm 
 doth  apply  their  Cuftoms  in  the  'ATraVaa.  to  in- 
 telleftaal  things,  vvliich  he  faith  lay  hid  under 
 fucli  Ceremonies.  And  among  other  Matters,  he 
 faith,  that  their  Feafts  on  the  fir(t  Day  of  thofe 
 Solemnities  were  an  Emblem  of  the  perpetual 
 Q^iiiet  and  Tranquility  w^e  fliould  labour  for  in 
 the  World,  knowing,  that  if  we  be  filled  with  God^ 
 he  hrin7s  in  iviih  him  a  never  ceafing  Fea/f,  Do  I 
 bear  a  Heathen  fpeak  ?  Are  thefe  Words  dropt 
 from  the  Pen  of  a  Pagan  ?  O  my  Soul  that  read- 
 eft  this,  blulli  to  think  that  thou  fliouldft  cele- 
 brate a  Divine  Feaft  v»^ithcut  a  Feaft,  and  come 
 
 *  Rev.  1.  ^,6.  *i-  Lib,  I  w  Tim;?Hmj  «  yi  ■T^i^^j'^aiMSai 
 '3-50  cit/f^C  iofll/ji  a,yei»- 
 
 to 
 
Vlfcourfe  of  the  Lord'^s  Samper.        7  i 
 
 to  the  Table  of  God  empty  and  void  of  God. 
 For  if  they  labourM  to  fee  fomething  Divine  un- 
 der I  know  not  what  ftrange  Rites,  how  can  we 
 chufe  but  be  fiU'd  with  God  and  Feftival  Joys 
 when  we  fit  with  him  at  a  heavenly  Banquet  ? 
 And  if  we  be,  then  there  will  be  all  the  ufual 
 ^  Attendants  and  Companions  of  fuch  Seafons, 
 the  Soul  will  begin  to  leap  and  dance  for  Joy, 
 it  will  awake  Pfalcery  and  Harp,  I  mean  all  the 
 InflrumentsofFraife.  And  fo  theApodle  (fpeak- 
 ing  I  fuppofe  of  the  Chriflian  Feails  and  Enter- 
 tain men  tsj  b'/ds  them?70t  he  drunk  with  t^Vine^wherc^ 
 in  is  Exccfs^  hut  be  pled  with  the  Spirit^  fpeaki^g 
 to  the^r^felves  in  FfrUms^  and  Hpnns^  Afid  fpiritud 
 Songs ^  Ringing  a??d  7naking  Melodj  in  their  Hearts 
 to  the  Lordf,  Thefe  tw^o  things  did  commonly 
 finifh  the  Heathen  Meetings.  After  they  were 
 well  liquor'd  with  Wine  they  ufed  to  (ing  and 
 roar  the  Hymns  of  B.uchu^s,  The  Apoftle  there- 
 fore oppofes  two  forts  of  heavenly  Pleafure  unto 
 that  Madnefs,  bidding  them  not  to  gorge  them- 
 felves  with  Wine,  but  to  crave  larger  Draughts 
 of  the  Spirit,  not  to  fill  the  Air  with  Ikik^v  to 
 Bdcchi^  (as  the  manner  v^as)  but  with  Halielu- 
 jahs  unto  God ;  full  they  might  be,  fo  it  were 
 with  the  Holy  Ghoft ;  and  chant  they  might, 
 fo  it  were  Pialms  and  Thankfgivings  to  the 
 Lord.  ^  They-  [hall  be  abundantly  fat  is  fie  d  with 
 the  Fatnefs  of  thine  Houfe  (faith  the  Pfalmift) 
 and  thou  fj alt  make  them  to  drink  of  the  River  of 
 
 ^  Luke  £5.  25.       t  Epbef.  5.  18,  19*       *  Pfal.  3^.  S.  Jnebru 
 
 E  4  thj 
 
?l  Alenfz  Myfika :  Or,  a 
 
 thy  Pleafure.  Even  a  Heathen  could  fay,  ^  That 
 the  Reward  of  Virtue  is  a  terpctuil  Drunkertnefs. 
 But  then  we  muft  diftinguifli  of  Drunkennefs  as 
 'XVictnti^  doth,  who  hath  v/ell  noted  that  there  is 
 one  earthly  and  mundane,  when  the  Soul  drinks 
 of  Lethe\  Cup,  and  is  befide  herfelf,  and  un- 
 mindful of  all  Divine  Things.  This  is  it  the 
 Apoftle  fpeaks  againlt  in  the  beginning  of  thefe 
 Verfes  as  a  heathenidi  Crime.  But  there  is  ano- 
 ther Celeftial  Drunkennefs,  when  the  Soul  tafles 
 of  heavenly  Neftar,  and  is  indeed  out  of  itfelf, 
 becaufe  above  itfcif,  when  it  forgets  thefe  mor- 
 tal Things,  and  is  elevated  to  thofe  which  are 
 Divine,  feeling  itfcif  by  a  fupernatural  Heat  to 
 be  changed  from  its  former  Habit  and  State. 
 This  is  it  which  the  Apoftle  exhorts  unto,  this 
 is  it  which  w^e  muft  long  for  when  we  are  at  the 
 Supper  of  the  Lord,  This  is  that  which  the 
 Spoufe  means  (according  to  feme  ancient  Expo- 
 fitors^  when  flie  faith,  He  hxth  brought  me  into 
 his  Ba?7-cjU€ting-Houfe  (or  Wine  Cellars^  und  Ins 
 BcWf7er  for  Covering^J  over  me  n\ts  Love.  The 
 Septuagint  make  it  a  Prayer,  and  render  it  thus : 
 Bri??g  me  into  his  Wine  Cellar^  flue  Love  over  me. 
 Which  may  be  conceived  flaith  f  one)  as  the 
 Voice  of  the  Church  to  the  Apollles  and  Mini- 
 fters,  ^  Prepare  for  rne  the  Suffer  of  the  Lord^  fit 
 we  down  orderly  at  the  dycHim,  Feaft  of  Love.  There 
 
 *  Premium  virtutU  efi  perpetnam  ehrietxtem.    •{  v.  Argimsmiim 
 dialogi  2^  dc  piftc.    *  For  they  feafted  upon  Beds,  Cant.  2.  4. 
 
 d'^yATii  Tildf-^^oyi  ^Qiris-c^i, 
 
Vifcourfe  of  the  LoriTs  Suffer.      i  ^ 
 
 is  nothing  that  holy  Souls  can  more  defire  than 
 to  be  fo  latisfied  with  hiLH  that  their  Mouths 
 may  praife  him  with  joyful  Lips.  This  is  the 
 Fruit  of  the  fpiritiial  Inebriation,  that  the  Soul 
 meditate  fpiritual  Songs  and  Hymns  to  God. 
 And  indeed  the  better  fort  of  Heathens  did  in 
 their  Feafts  fing  the  Praifes  of  famous  Men 
 which  good  Criticks  make  the  true  Original  of 
 the  Word  Encomium.  And  fo  the  ^  Apo[ile  ex- 
 horts the  Chriftians,  that  they  would  break 
 forth  into  their  Praifes  of  God  and  Chriftj  who 
 were  moft  worthy  of  all  their  Hymns. 
 
 Before  I  end  this  let  me  obferve,  that  every 
 one  may  fing  fuch  Hymins  as  the  Apoftje  calls 
 for,  and  indite  them  in  his  own  Heart  unto  God, 
 becaufe  a  Hymn  is  not  (as  we  ordinarily  think) 
 only  Praife  in  Verfe  and  Metre,  but  any  Words 
 of  Thankfgiving  that  fet  forth  the  Merits  of  him 
 that  we  extol.  So  a  Heathen  will  teach  us,  if  wc 
 be  ftill  to  learn  it.  When  a  Man  (iliith  lAh.initis-\) 
 hath  any  Gift  given  him  by  God,  he  /liould  by 
 way  of  Thankfulnefs  return  fomcthing  unto 
 God  ;  and  fome  give  one  thing,  fome  another ; 
 the  Shefberd  ofers  a  P/pe^  the  Huntfma^i  a  Stuo'^s 
 Head^  the  Poet  a  Hymn  in  Metre ^  the  Orator  a 
 Hymn  without  Metre -^  and  in  my  ^udgme?it  (faith 
 hej  ci  Hymn  ts  more  'vduMe  with  God  th^n  Gold 
 and  far  to  be  preferr'*a  bifore  it. 
 
 Now 
 
24  Men/a  My  ft  tea  :  Or^  a 
 
 Now  Love  will  make  any  one  eloquent;  if 
 our  Hearts  be  fell  oFGodj  they  will  run  over; 
 Thankfgiving  and  Praife  is  the  natural  Lan- 
 guage of  a  pious  Hearty  and  there  is  no  fuch  co- 
 pious Subjeft  whereon  to  fpend  them  as  the 
 Lord  Chriit,  and  in  the  Knowledge  of  Chrift 
 nothing  fo  admirable  as  his  Death,  and  there- 
 fore when  vv^e  commemorate  that,  the  high  Prai- 
 fes  of  God  muft  be  in  our  Mouths. 
 
 11.  The  Jeivijh  Feaiis  upon  their  Sacrifices  do 
 more  plainly  inftruQ:  us  in  this  Matter;  they 
 that  offered  Peace  Ojferings  unto  God,  v/ere  ad- 
 mitted to  eat  fome  part  of  them  after  they  were 
 pr.cfented  to  him,  and  feme  pieces  of  them  burnt 
 'f-  upon  his  Altar ;  and  this  is  called  p.irtaking  of 
 the  Altar  (which  was  God's  Table,  Ezck,  41.  22; 
 Ml/.  I.  7.)  where  they  did  rejoice  before  him 
 as  thofe  that  were  fufferM  to  eat  and  drink  with 
 him.  So  I  obferve,  that  where  there  is  mention 
 made  of  their  edti?7g  before  the  Lord  (which  can 
 fignify  nothing  elfe  but  their  partaking  of  the 
 Altar,  and  feafting  at  his  Table)  they  are  faid 
 likewife  to  rejoice  before  hmi^  Deut,  12.  7,  18. 
 Dent.  \6.  II.  m  the  latter  of  which  Places,  after 
 he  had  given  Com.mand  concerning  the  Three 
 great  Feaits,  he  adds,  ver,  14.  Thou  (baU  rejoice  in 
 thy  Feafts.  And  m  the  latter  End  of  King  David^s 
 Reign,  when  Solomon  w^as  Crowned,  there  were 
 Sacrifices  offerM  in  abundance  for  all  Ifrael  (as 
 you  may  read,  i  Chrvn.  29.  2r,  22,)  and  the 
 People  are  faid  to  eat  and  drink  before  the  Lord 
 
 f  I  Cor.  10.  18. 
 
 on 
 
^ifcourfc  of  the  Lord's  Supper.       2  5 
 
 on  that  Day  with  great  Gladnefs.  But  the  Pfal- 
 m\[\h  Words  are  moft  to  be  obierv'd  to  this  Pur- 
 pofe,  P/t/.  116.  12,  I  J.  where  to  the  Qiiefrion, 
 V/hat  fljdH  I  rdurn  to  the  Lord,  for  all  bis  Bemfits 
 towards  77ie  ?  He  returns  this  Anfwer,  I  will  take 
 the  Cup  of  Solvation  ^  Sec.  ^.  e,  when  I  offer  <rco]']etx.. 
 Sacrifice  for  Salvation  or  DeUverance  that  God 
 hath  granted  me  out  of  Trouble,  I  will  reaiem-  ' 
 her  the  Mercy  of  God  with  all  Thankfulnefs  as 
 I  feaft  upon  the  Remains  of  that  Sacrifice.  For  ic 
 was  the  manner  that  the  Mafter  of  the  Sacrifice 
 fliould  begin  a  Cup  of  Thankfgiving  to  all  the 
 Guetts  that  he  invited,  that  they  might  all  praife 
 God  together  for  that  Salvation,  in  Confiderati- 
 on  of  which  he  paid  thefe  Vows  unto  him.  And 
 in  thofe  Words  the  Ancients  thought  they  tailed 
 the  Cup  of  Salvation  which  we  now  drink  in 
 the  Supper  of  the  Lord,  expounding  them  in  the 
 analogical  Senfe  to  fignify  ^  r  i/.v^rAc-Jv  KotvcdHiAv^ 
 the  Participation  of  theChriilian  Myileries,  for 
 in  them  we  are  to  lift  up  Songs  of  Praife  to  Hea» 
 ven  as  we  feaft  upon  the  Sacrifice  of  Chrift,  and 
 we  are  to  laud  his  Name  who  hath  done  fuch 
 great  Things  for  us,  and  raifed  up  a  Horn  of 
 Salvation  to  his  People.     But, 
 
 III.  In  the  Pafchal  Supper,  when  they  eat  the 
 Lamb  in  Memory  of  the  Salvation  out  oi  Egjpr, 
 thefe  Fcftival  Joys  and  Thartkfgivings  were 
 more  eafy  to  be  obferved,  at  which  Time  the 
 1 1 6th  Pfalm  was  one  of  thofe  that  ufed  to  be 
 
 ^  Ckrjfoji.  in  Pfalm  1 15. 
 
 fuilg. 
 
lG  Menfa  Myjl'ica:   Or^  a 
 
 fung.  For  the  Mailers  of  the  "^ew'^jh  Learning 
 teli  us,  that  befides  their  Forms  of  Bleffing  and 
 Thankfgiving  when  they  took  the  Bread  and 
 Wine  (which  I  need  not  recite)  they  hkewife 
 fung  a  Hymnjbeginingatthe  115, and  reaching 
 ro  the  End  of  the  1 18  Pfalm,  the  former  part  of 
 ir,  to  the  End  of  the  114th,  was  recited  w^hen 
 they  fat  down  to  eat,  and  when  the  fourth  and 
 kit  Cup  went  about,  then  they  fung  the  latter 
 part,  which  concluded  the  Solemnity.  This 
 Hymn  was  called  ^  n^^:3  ^hr\,\h^E;rf^ti&n  Hymn, 
 as  Jharkwel  rchtQS,  in  Memory  of  the  great  De- 
 liverance that  God  vouchfafed  them  when  he 
 Hew  the  Firft-born  0^  Egypt ^  and  brought  them 
 out  of  the  Houfe  of  Bondage,  that  they  might 
 for  ever  ferve  him,  and  clTer  Sacrifices  unto  him. 
 And  it  may  be  noted  that  the  beginning  of  that 
 Hymn  doth  fo  clearly  refer  to  that  Deliverance, 
 and  the  latter  End  of  it  fo  manifeftly  refer  to 
 Chrift,  who  was  in  tlie  Paffover  reprefented, 
 ihac  there  could  not  be  one  m»ore  fitly  chofen  for 
 that  Commemoration  ;  which  likewife  may 
 teach  us,  if  we  had  no  other  Liglit  to  guide  us 
 in  the  Bufinefs,  that  our  Lord  is  to  be  rem.em- 
 bred  wiih  fuch  Hymns  and  Praifes. 
 
 It  is  likely  the  f  Heathens  took  their  Cuftom 
 of  drinking  Cups  of  Praifes  to  their  Gods  aften 
 their  Feafts  from  this  Jewijh  Original,  the  firiT: 
 I ' 
 
 *  V.  Buxtorf.  hi  voc.  ^'TH    +  Sec  the  Schol.  upon  Aridop.  in 
 Tint.  &  Equh.  but  erpeciaily  in  hen,  p.  642,  ^ci.(t),  y6  011  J'&i'rvi^- 
 
 i-Ts-iov  At©-  <Tul'iipQ'\ 
 
 of 
 
Difcourfe  of  the  Lord^s  Supper.        l  J 
 
 of  which  they  drank  as  foon  as  they  had  fupp'd, 
 and  called  it  the  Cup  dyctSU  J^cdixovd^,  of  their 
 good  Gcnhi^s\  the  lali,  which  they  drank  for  a 
 parting  Cup,  they  call'd  a,-©-  Sfyiw;©-,  the  Cup 
 of  "Jupiter  the  Saviour ;  and  in  them  they  gave 
 Praife  to  their  tutelar  Angel,  and  the  greateft 
 of  their  Gods,  their  prime  Confervator.  For 
 that  this  Drinking  was  a  Kind  of  Sacrifice  of 
 Praife,  and  join'd  with  Hymns,  ^  Xenophon  will 
 teach  us,  who  thus  fpeaks  :  When  the  Tables  were 
 t^^.hn  a.vay  they  offered  a  Drink  Offer ir^g^  and  fung 
 a  Song  of  Praife^  and [o  departed.  The  Cup  of  De- 
 vils or  Daemons  which  the  Apoftle  forbids  the 
 Corinthians^  I  Cor,  lo.  21.  are  by  fome  taken  to 
 be  thefe  which  I  have  mentioned,  w^herewith 
 they  concluded  their  Feafts,  after  they  had  fa- 
 crificed  unto  them  ;  it  may  be  well  fo  ;  and  thus 
 much  w^e  learn  from  them  (who  did  but  corrupt 
 many  good  Notions  of  Pvchgion)  that  it  w^as  au 
 ancient  Praftice  in  the  World  to  offer  Praifcs  to 
 God,  as  the  laft  and  beft  of  their  Sacrifices ;  and 
 that  this  Cup  which  our  Saviour  filled  to  his 
 Difciples  was  truly  fuch  a  Cup  of  Salvation,  you 
 may  fee  by  his  own  Praftice.     For, 
 
 IV.  Our  Saviour,  in  Imitation  of  the  jVjn^^ 
 Solemnities,  did  inftituce  this  Supper  of  his  with 
 fuch  Joys  as  I  am  fpeaking  of;  for  firft  he  did  \ 
 ^x^e/r^^give  Thanks,  or  ^jao^^f,  blefs  and  praife 
 God,  which  was  not  becaufe  they  were  goin^:; 
 to  Supper  (for  St.  Matthew  faith  didinftly  '^•.  \6. 
 
 iircfA'l  yto^,  Dclrio  rj  lia.  65,  1 1,    f  Mmh.  26,  1  Coiv  1 1. 
 
 that 
 
a  8  Menfa  Myfiica:   Or^  d 
 
 that  as  they  were  eating  he  took  Bread  and  blef- 
 fed,  and  the  Cup  he  took  after  Supper)  but  with 
 ia  particular  refped  to  this  Bufinefsjthat  he  might 
 teach  us  what  the  Minifter  lliould  do,  and  all 
 the  People  joining  together  with  him.  And  ^ 
 Tauliis  Fdgu/^s  thinks  it  not  unlikely  that  our  Sa- 
 viour ufed  fome  part  of  the  Form  of  Benediction 
 that  is  ftill  in  the  Hebrew  Books,  bleffing  God  af- 
 ter that  Manner  that  then  was  in  Ufe  among 
 the  People  of  God,  to  which  the  latter  Jews  have 
 made  fome  Additions. 
 
 2^/y,  They  fung  a  Hymn  before  they  depart- 
 ed, which  Paub^  Btirgenjis  imagines  to  have 
 been  no  other  than  that  EgyptUn  Hymn  which 
 I  mentioned  before  (called  by  fome  the  great 
 Hdlel)  becaufe  his  Difciples  were  beft  acquaint- 
 ed with  it ;  and  thus  much  feems  to  be  confide- 
 rable,  that  there  is  not  only  much  of  Chrifl  in 
 that  Hymn  (as  was  noted  before)  but  likewife 
 that  the  whole  Multitude  of  Difciples,  not  many 
 Days  before,  when  they  brought  the  Lamb  of 
 God,  which  was  to  be  offer'd  at  the  PalTover,  m-^ 
 tojenifalem^  did  rejoice  and  fing  Praifes  to  God 
 with  a  part  of  it,  as  may  be  difcerned  if  you 
 compare  Pjalm  118.  25,  26.  with  Manh.  21.  9. 
 and  Ltike  19.  37 j,  58. 
 
 Thef  Pafchal  Lamb  was  to  be  taken  up  from 
 the  Flock  four  Days  before  the  time  of  its  offer- 
 
 ^  In  Targ.  Deut.  8.  Vsrffimile  eft  Cbnfhm  quibufdm,  qu£  in  hit 
 precibus  contwentuf,  m^ixime  quod  pnficipium  ^  fi?jem  attincty  ufuM 
 fuijfsy  von  autcm  aim  ({ua:  d pcfterioribus  ^udm  aidha  fum,  f  Exod. 
 12.  2,  6. 
 
D'lfcGurfe  on  the  hordes  Supper.      2 9 
 
 ing,  in  Conformity  to  which  (it  is  like)  our  Sa- 
 viour was  folemnly  now  taken  and  brought  to 
 jerufalem  juft  fo  many  Days  before  he  was  to  be 
 offered  (compare  AW/^^.  21.  17,  18.  and  ManL 
 26.  1.)  and  as  the  Hojmm  which  they  fung  at 
 his  Preparation  to  his  Sacrifice  was  taken  (as  you 
 have  feen)  out  of  that  Hymn,  fo  it  is  probable 
 they  ufed  no  other  when  he  was  reprefented  to 
 them  as  flain  and  eaten  by  them.  It  will  not 
 be  out  of  our  way  to  obferve  further,  that  this 
 Pfalm  was  fo  remarkable,  that  the  next  day  after 
 thefe  Hofanna's  (when  he  faw  they  wrought 
 nothing  upon  the  Vharifees)  he  reads  them  their 
 Doom  out  of  it,  and  declares  to  them  his  Exal- 
 tation tho^  they  might  kill  him,  Manh.  21,  42, 
 The  Sto'/ie  which  the  Builders  refupd.^  the  fame  u  fo- 
 come  the  Head  of  the  Corner.  This  is  the  Lord'*s 
 doings  and  it  is  77idrvelloM4  in  our  Eyes.  But  what- 
 foever  become  of  this  Conjefliure^  and  fuppofing 
 the  Hymn  to  be  unknown,  our  Lord,  no  que- 
 ftion,  taught  us  by  this  Praftice  what  we  fhould 
 do  when  we  celebrate  his  Memory.  And  accor- 
 dingly you  ihall  find  in  the  Scripture, 
 
 V.  That  the  Difciples  did  eat  this  Bread  ^ 
 AyKtcL<rBi  Kci^^U^,  with  a  Gladnefs  and  Leaping  of 
 their  Heart  for  Joy,  cdi'^vTi^  0£oV,  ^  praifing  and 
 lauding  God,exr.oriing  of  his  Name  with  Hymns 
 for  all  his  Benefits ;  therefore  the  Apoftle  f  Paul 
 calls  it  the  Cr^p  of  Bkffing^hQCdink  ffaith^  S.  Chrj- 
 fofio?n)v^\\tn  it  is  in  our  Hands  we  laud  thcName 
 
 ^  Ads  2.  46,  47,       f  I  Cor.  10.  16.      5  0ajity.ci^ov}e^  }^  1%' 
 
 of 
 
^O  Atenfa  Myjltca:   Or,  a 
 
 of  God  with  Songs  of  Praife,  wondring  and  be- 
 ing aftonilh'd  at  this  unfpeakable  Gift;  or  as 
 Juftin  Martyr  doth  exprefs  it,  becaufe  the  Mini- 
 iier  taking  the  Cup,  gave  Thanks,  and  blelTed 
 God,  as  our  Saviour  did,  and  all  the  People  faid 
 ^V;^;2,niaking  a  folemn  W^9«^U,or  Acclamation^ 
 and  teftifying  thereby  their  Hearts  to  be  in  that 
 Thankfgiving.  But  I  need  not  have  recourfe  to 
 him,  the  Apoftle  himfelf  in  the  fame^  Epiftle 
 acquaints  us  with  it  when  he  faith,  Whefi  thou 
 fbdt  hlefs  f  with  the  Spiru  (i.  e.  in  an  unknown 
 Tongue^  how /Ij all  he  that  is  unlearned [aj  Jmen  at 
 thy  giving  of  Thanks  '^feeing  he  knoivs  not  tvhat  thou 
 fay  ft  f  From  thefe  Words  lvKoy{)(rn^  and  ivyjtti^U^ 
 Jhalt  hlefs y  and  g^^'^i'y^^g  Thanks^  Beza  thinks  that 
 he  touches  upon  the  Lord's  Supper,  as  you  may 
 kc  Matth  26.  26,  27.  And  belides  the  ilpoftle 
 feems  in  that  Chapter  to  direft  the  Corinthians 
 how  to  handle  the  whole  Divine  Service  i^o^  that 
 it  might  be  to  Edification.  Now  having  fpoken 
 concerning  Pr/y'^r  ^nd  fnging  of  Pfdmsy  v.  14.  1 5. 
 and  inftrufting  them  afterwards  concerning 
 teaching  and  interpreting  of  Scripture,  z^.  19,26. 
 in  all  likelihood  he  here  tells  them  how  to  be- 
 have themfelves  to  the  fame  profiting  of  others 
 in  the  Supper  of  the  Lord,  at  which  there  were 
 many  Rudenefies  committed  by  the  People. 
 And  that  which  he.teacheth  them,  is,  to. give 
 Thanks  in  a  known  Tongue^that  fo  all  the  Feo- 
 
 *  r  Cor.  14.  V.  16, 17.    'Y  ittv  ^jao^jWh?.  &c. 
 yuyjceiTtA,    So  the  learned  Mr.  Thorj^dik^i  alio* 
 
 pie 
 
Difcourfe  of  the  Lord'^s  Supper.       3 1 
 
 pie  when  the  Minifter  comes  to  «?  edumi  r  (u<i>vav^ 
 for  ever  a?id  ever  (as  S.'^Chrjfo^om  fpeaks)  might- 
 affent  with  their  Wiflies,  and  fay,  Jf^^e^.  From 
 whence  we  may  colkft,  that  giving  of  Thanks 
 is  fo  confiderable  a  Part  of  this  Service,  that,  in 
 the  Apoftle's  Stile,  it  involves  the  whole  of  it. 
 
 VI.  It  may  further  be  obferved,  That  all 
 Churches  in  the  World  have  always  ufed  Divine 
 Praifes  in  this  Commemoration,  and  (if  we  may 
 believe  ancient  Records)  fuch  as  are  very  con- 
 formable to  the  Jervfff;  Benedidions  at  the  Pajflb- 
 vev,  >>  KHK  n"ia,&c.  Blefft'd  art  thou^  0  Lord  our 
 God,  the  Kjng  cf  the  tVorldy  tvho  hafi  -produced 
 Bread  out  of  the  Earth  \  and  hlejfed  art  thou^  Scc, 
 ivho  hafi  ere  Ate  d  the  Fruit  of  the  Vine.  And  after- 
 ward, het  m  hlefs  htm  ivho  hath  fed  m  with  his 
 otvny  and  bj  nhoje  Gcodnefs  we  live^  &c.  For  lo 
 we  read  in  f  fufiin  M^rtjr^  and  others,  that  in 
 their  Times  the  Church  ufed  to  praife  God  for 
 all  Things,  and  particularly  for  thofe  Gifts  of 
 Bread  and  Wine  ;  and  fo  for  Jefus  Cbrift,  his 
 Death,  Paflion,  Refurre£tion,  and  Afcenfion,  be- 
 feeching  the  Father  of  the  whole  World  to  ac- 
 cept of  the  Offering  they  made  to  him.  And  in 
 after  Ages  Cyril  of  Hierufalem  faith,  f^vny.oyiuo^kf 
 i^.v^  Kj  yiiiy  We  make  mention  of  the  Heaven^  the 
 Earthy  the  Sea^  and  all  the  Creatures^  reafonable 
 and  unreafonable  5  of  the  JngelSj  Archangels^  ■  and 
 Powers  of  Heaven y  fraifing  God^  and  faying^  holy:, 
 
 T©-  ^;lt,VlVi  TV  ^cCtf .  •  t  A^olog.  2.  ^  ConJUu  /ipjt* 
 
 B  holy. 
 
51  Menfa  Mjfiica:  Or^  a 
 
 f^ol)y  holy^  Lord  God  of  Sabbaoth^  &c.  Thefe  do 
 Very  much  correfpond  with  thofe  Hebrew  Forms, 
 which  perhaps  they  were  willing  in  part  to  imi- 
 tate,  for  the  greater  Satisfadion  of  the  "jervijh 
 Chriftians,  who  conftituted  part  of  their  Affem- 
 blies.  One  thing  more  feerns  to  be  very  clear, 
 that  from  the  Hallel  of  the  Jews  it  was  that  fome 
 ancient  Chriftians  ufed  in  the  Fifty  Days  after 
 Ea/^er^  to  fing  and  ingeminate  Hallelujahs  in 
 their  Affemblies,  as  a  Remembrance  of  that 
 great  Hymn  which  the  Prince  of  the  Church 
 and  his  Aportles  fung  after  this  Supper.  This 
 St.  ^  Ah'gujlm  takes  Notice  of,  but  faith,  that  in 
 his  Days  thofe  Hallelujahs  ufed  to  be  fung  at 
 other  Times  alfo. 
 
 From  all  which  we  may  difcern  a  farther  rca- 
 fon  why  they  callM  this  Sacrament  by  the  Name 
 of  a  \  Sacrifice,  becaufe  they  did  offtr  unto  God 
 TkrA^kfgiv//7g(2is  the  Pfdmijl  fpeaks  Pfal.  50. 14.) 
 which  is  one  of  the  ~^  fpiritual  Sacrifices  which 
 every  Chriftian  is  confecrated  to  bring  unto  him. 
 It  is  confefTedly  true,  that  there  never  was  any 
 Feftival  inftituted  by  any  People  of  the  World, 
 but  one  part  of  it  was  a  reverend  Acknowledg- 
 ment of  God,  and  a  Thankfgiving  to  him  for 
 his  Benefits.  And  there  never  was  any  folemn 
 Feaft  ,  either  among  Jews ,  Perfians  ,  Greeks , 
 jEgj/ptLwSy  or  Romans^  without  fome  Sacrifice 
 
 *  Vt  autem  milelujah  per  iUos  folos  quiriqudgima  dies  in  Eccleftd 
 enmeturj  non  ufciue({iuque  obfervattir,  &c.  Epift.  1 20.  f  In  ifio  au- 
 tem fucrificio^  gratinrum  a[lio  ^  commemoratio  eB  carm  Cbrijii  awn 
 pro  nobii  obtuliu    Fulg.  de  fide.    1 1  Pet.  2,  5. 
 
 to 
 
Difcourfe  of  the  LorcTs  Suffer]      g  5 
 
 to  their  Gods.  Chrifiians  therefore  are  not  with- 
 out their  Sacrifice  alfo  when  they  keep  this  Feaft, 
 and  fuch  a  one  as  is  very  befitting  God,  and 
 which  no  rational  Man  can  deny  to  deferve  the 
 Name.  For  '^  Porphyry  difputing  againft  the 
 eating  or  facrificing  of  Beafts  unto  God,  denies 
 that  thereupon  any  ill  Confequence  could  be 
 grounded,  as  if  he  denied  all  Sacrifices  to  him. 
 No,  faith  he,  ©yVV  to/Vuju  ;g  «m«^,  ^ve  likeivife  fa» 
 crifice  as  well  as  others ,  cIkka  ^6<7co^jSp  ui  ^^afiKei, 
 Offly  we  will  furijice  according  as  is  mojt  meet. 
 And  there  he  affigns  to  every  Deity  its  proper 
 Homage  and  Acknowledgment  belonging  to  it, 
 faying  that  to  the  great  God  who  is  0  hm^Afft^ 
 He  above  all  ^  we  facrifice  nothing  but  pure 
 Thoughts,  and  fpeak  not  fo  much  as  a  Word  of 
 him.  But  to  thofe  that  are  the  Off-fpring  of 
 God,  the  Celeftial  Inhabitants,  r  7«  hly^  C^.mi'lAv 
 ^es^il'iov,  rve  give  Hymns  and  Praijes^  which  aye 
 the  Conceptions  and  Expreffes  of  our  Mind  ;  and  fo 
 he  proceeds  to  the  more  petty  Tributes  paid  to 
 the  leffer  Gods.  According  then  to  this  Heathen 
 Divine,  the  Praifes  of  God  may  well  pafs  for  the 
 moft  proper  Sacrifice;  and  he  makes  account 
 that  there  is  none  better  but  only  filent  Adorati^ 
 ons.  A  Soul  breathing  forth  it  felf  out  of  aa 
 ardent  Affeftion  in  holy  Hymns,  is  more  ac- 
 ceptable to  God  than  the  richeft  Gunas,  or  the 
 fweeteft  Wood  that  can  fume  upon  his  Altars; 
 But  a  whole  Soul  full  of  pure  Thoughts,  too 
 
 i-i     1 1  iti-iii  II  I  m»«ii|--ii..»i ■     -    -  I---II  ■    ■■  iiin  I    II  ■       >       I      I    ■      '■  I  ' 
 
 •     ^  lib,  2,  ^t  d'urax*  ^^4* 
 
34-  Men  fa  Myftlca  :    Or^  a 
 
 great  to  come  out  of  the  Mouth,  and  more  dear 
 than  to  be  imbodied  in  Words,  is  tranfcendent 
 to  all  Oblations. 
 
 But  yet  I  would  not  be  fomiftaken,  as  if  I 
 thought  the  Chriftian  Thankfgiving  confifted 
 only  in  inward  Thoughts  and  outward  Words, 
 for  there  are  Euchariftical  ylftions  alfojwhereby 
 we  perform  a  mofl  delightfom  Sacrifice  unto 
 God. 
 
 \'Ve  muft  not  when  we  come  to  God  appear 
 before  him  empty,  but  \vq  are  to  confecrate  and 
 offer  unto  him  fome  of  our  Temporal  Goods,  for 
 the  Relief  of  thofe  that  are  in  Want,  which  may 
 caufe  many  ^  Thankfgivings  to  be  fent  up  by 
 them  to  God.  It  hath  been  faid  before  that  our 
 whole  felves  ought  to  be  offered,  as  an  Holocmfi 
 to  God,  and  our  Love  fliould  be  fo  great,  as  to 
 fpend  cur  Souls  and  Bodies  in  his  Service  ;  now 
 in  Token  that  we  mean  fo  to  do,  we  mull  give 
 fomething  that  is  ours  unto  him  for  to  be  em- 
 ployed to  his  Ufes.  We  are  to  give  God  an  Ear- 
 neft  of  our  fincere  and  entire  Devotion  to  him, 
 by  parting  with  fomething  that  we  call  ours,and 
 transferring  it  to  him.  Of  this  the  Apoftle  fpeaks, 
 Heb.  15.  15,  16.  where  the  ferious  Reader  (that 
 can  ftay  fo  long  as  to  perufe  thofe  Scriptures 
 which  1  cite)  will  find  both  Praife,and  likewife 
 Communication  of  our  Goods  to  others,  to  be 
 called  Sacrifices,  So  that  the  Spiritual  Sacrifice 
 of  our  felves,  and  the  Corporeal  Sacrifice  of  our 
 Goods  to  him,  may  teach  the  Paplfts  that  we  are 
 
 *  2  Cor.  9.  II,  12. 
 
T>ifcourfe  of  the  LorcTs  Suj^per.       55 
 
 Sacrificers  as  well  as  they,  and  aie  made  Kings 
 and  Priefts  unto  God.  Yea,  they  may  know  that 
 the  Bread  and  Wine  of  the  Eucharift  is  an  Of- 
 fering (out  of  the  Stock  of  the  whole  Congrega- 
 tion) to  this  Service,  according  as  it  was  m  the 
 Primitive  Times,  when  (as  ^  Jujli?7  faith)  they 
 ofFer'd  Bread  and  Wine  to  the  'sr^^src^V,  chief  Mi- 
 nil'ter  of  the  Brethren,  who  took  it,  and  gave 
 Praife  and  Glory  to  the  Lord  of  the  whole  World, 
 and  then  made  hm  'vrohv.d.  large  and  prolixThankf- 
 giving  to  him  that  had  made  them  worthy  of 
 fuch  Gifts.  We  pray  him  therefore  in  cur  Com- 
 munion Service  to  accept  our  Oblations  (mean- 
 ing thofe  of  Bread  and  Wine)  as  well  as  our 
 Alms.  We  ftill  make  Koyiv,\w  )y  a.iCl'^vov  ^v<Tictv  (as. 
 Or'igen  his  Phrafe  is)  a  rational  and  unfmcaky 
 Sacrifice,  for  we  offer  our  felves,  and  our  Pray- 
 ers, and  our  Praifes,  and  our  Goods ;  fo  that  if 
 you  pleafe  we  may  call  the  Table  of  the  Lord 
 h'^yivXiJi  Te^^'TTi^ctv  fin  Theodoret\  Stile)  a  rational 
 Table,  where  as  God  provides  for  us,  fo  we  pro- 
 vide for  him  in  thofe  that  are  his  Members,  and 
 offer  upon  it  thofe  Sacrifices  which  are  moft  be- 
 fitting either  him  or  rational  Creaiures.  And 
 that  you  may  fee  we  are  engag'd  to  this  kind  of 
 Offering,it  is  to  be  obfervM,t:hat  the  eating  of  the 
 Lamb  was  not  all  the  Solemnity  of  the  Paifover, 
 but  they  facrific'd  likewife  Offerings  of  Thankf- 
 givings  in  abundance,  that  there  might  be  Pro- 
 vifion  for  the  Poor.     You  may  underfland  this 
 
 ki  ?  and 
 
^6  Men  fa  My  file  a  :  Or^  a 
 
 and  a  difficult  Place  of  Scripture  both  together^ 
 It  Is  faid  (according  to  our  Tranflationj  in  DeuK 
 16.  2.  Thou [1.7 fdt  facri fee  the  Pajjover  unto  the  Lord 
 thy  God^  of  the  Flock  j  and  of  the  Herd  for  Sheep  and 
 Oxen)  in  the  Place  tvhere  he  (hall  chrife^  8rc.  It  is 
 well  known  that  the  Sacrifice  of  the  Paffover 
 was  to  be  a  Lamb,  Exod,  12.  5.  taken  from  the 
 Sheep  or  Goats,  and  might  not  be  of  any  other 
 Kind.  Therefore  by  "ipj  Oxen,  or  the  Herd, 
 in  this  Place,  Jhen  Ezra^  and  others,  underftand 
 the  EuchariiHcai  Sacrifices,  which  we  find 
 2  Chrofj.  JS'  7j  9-  were  offered  in  great  abun- 
 dance. Or  as  Jbarhaml  will  have  ir,  Mofes  fpeaks 
 briefly  of  the  Paffover  fas  having  fufEciently  told 
 them  the  Manner  of  it  before  j  fo  that  we  are 
 to  underftand  *)  to  be  wanting  before  n!^  (i.e.  and 
 to  be  wanting  before  of  the  Flock)  and  thus  we 
 muft  read  them:  Thou  jhdt  facrifce  the  Paffover 
 to  the  Lord ,  and  Sheep  and  Oxen.  Whichfoever 
 way  we  take  them,  they  tell  us  thus  much,  that 
 there  were  other  Sacrifices  to  accompany  the 
 Lamb.  For  the  'Jen->s  were  bound  at  the  Three 
 Solemn  Feafts  to  be  very  liberal  and  bountiful, 
 and  offer  according  to  their  Abilities,  ths^t  fo 
 the  Livites  and  Strangers,  the  Fatherleft  and 
 Widow,  might  feaft  and  rejoice  together  with 
 them,  as  you  may  fee-^'.  10,  11,  16, 17. 
 
 Now  Chrift  at  this  Feart  having  nothing  elfe 
 to  offer  befides  the  Lamb,  he  did  offer  himfelf, 
 which  was  more  than  if  the  Cattel  upon  a  Thou- 
 fand  Hills  had  been  burnt  unto  God,  .or  all  the 
 World  had  been  laid  on  its  Funeral  Pile.  In  this 
 
 he 
 
Difcourfe  of  tie  Lord^s  Sujpper^       5  7 
 
 he  dealt  the  greateft  Charity  to  the  World,  and 
 by  his  Poverty  made  us  rich ;  fo  that  we  are  the 
 more  engaged,  not  only  by  their  Example,  but 
 by  his,  to  offer  up  fomething  un.to  God  befide 
 Praifes,  that  may  fupply  the  Wants  of  thole  who 
 may  juftly  look  to  be  refreflied  by  us. 
 
 To  conclude  then  this  Chapter :  We  muft 
 remember  always  when  wc  approach  to  the  Ta- 
 ble of  the  Lord,  that  w^e  are  to  bring  Hearts  full 
 of  Thankfulnefs^  and  Mouths  full  of  Praifes,  and 
 Hands  full  of  Alms  ;  and  that  we  may  bring  all 
 thefe,  we  muft  bring  our  fclves  to  be  offered  to 
 him.  Our  Hearts  muft  flame  with  Love,  our 
 Minds  muft  reek  with  holy  Thoughts,  our 
 Mouths  muft  breathe  forth  Praifes  like  Clouds  of 
 Incenfe,  and  our  Hands  muft  not  be  hftsd  up 
 with  nothing  in  them,  but  we  muft  pay  fuch 
 Acknowledgments  unto  God  that  may  really  tc-* 
 ftify  that  we  and  all  ours  are  his;  we  are  to  think 
 that  we  come  folemnly  to  blefs  the  Lord  for  all 
 his  Mercies,  and  efpecially  this  great  and  rich 
 one,  that  he  hath  given  his  Son  to  die  for  us,  and 
 that  he  hath  purchafed  Forgivenefs,Repentance, 
 Grace  and  Salvation  by  his  Death  on  fuch  defira- 
 ble  Term.s ;  and  we  muft  think  likewife  that 
 blcffing  of  him  includes  in  it  felf  fuch  good 
 Works  as  will  provoke  others  for  to  blefs  him. 
 
 If  you  would  briefly  underftand  therefore 
 what  the  meaning  of  this  holy  Rite  is,  remem- 
 ber that  it  is  a  Commemoration  of  Chrift  and  hk 
 Deathy  with  hearty  Thankfgivings  for  all  the  Benefits 
 that  we  receive  thereby. 
 
 F  4  A  PRAY^. 
 
38  Mcvfa  Mjftka  :  Or,  a 
 
 A  PRAYER. 
 
 BLeffed  he  thy  Name^  0  Lord,  who  haft  mud^ 
 our  Religton  fu(h  tt  chedrful  Service  of  theCy 
 and  haft  given  tis  fuch  Ahttndmt  Caufe  t^  give  thee 
 Pratfe  and  Thanks  ferfetualif,  or  rather  to  fif^g  joyful 
 Hymns  id  Honour  of  thy  hoi)  Name,  who  haft  not 
 thought  thy  Son  too  great  a  Gift  to  beftoiv  upon  us^ 
 and  in  Honour  of  our  hlejfed  Saviour  and  Redeemer ^ 
 who  hath  not  thought  his  own  Life  too  much  to  fart 
 \vi:h  for  us, 
 
 Tea^  we  ought  to  give  Thanks  and  rejoice  that  thou 
 haft  inftituted  this  holy  Feaft,  to  be  an  everlafting 
 Thankfgiving  for  him  and  to  him,  and  effecially  then 
 to  have  our  Hearts  as  full  of  Joy  as  they  can  hold 
 when  we  come  (0  partake  of  it^  to  think  that  we  are 
 fo  highly  favoured  by  him  and  beloved  of  him, 
 
 Blefted  be  thy  Name  that  I  am  already  thm  difpo- 
 fed  to  blefs  andpraife  thee^  which  is  an  Earneft  of  the 
 Power  of  thy  holy  Spirit  to  he  with  me^  to  excite  and 
 ftir  me  up  to  the  highefl  Degree  of  Joy  and  Thank- 
 fulnefs  when  I  come  into  thy  Prefence^  to  feaft  with 
 him  at  thy  holy  Table, 
 
 0  fi/I  me  then  wiih  admiring  Thoughts  of  his  afto^ 
 mfbing  Grace/ hat  I  ?nay  be  piled, as  theApoftles  werc^ 
 with  Gladnejs  of  Hearty  triumphing  in  the  Honour 
 thou  haft  done  me^  in  making  me  fo  nearly  related 
 to  the  Lord  of  Life  and  Glory ^  of  which  had  I  a  full 
 Senfe^  I  know  tt  would  transport  my  Spirit  from  all 
 thefe  little  things  here^  and  ft II  me  with  Joy  up^fpeak- 
 able  and  full  of  Glory, 
 
 Vouchfafs 
 
Difcourfe  of  the  Lord^s  Supper,      59 
 
 Vouch  fafe  me  as  much  of  this  as  thou  in  thy  wife 
 Goodnefs  Jhalt  think  fit  to  impart  unto  one  that  is 
 '  unworthy  of  the  leafi  of  thy  Mercies  ;  for  all  which 
 enable  me  then^  as  I  do  now^  to  blefs  and  praife  thee^ 
 and  with  a  chearful  Heart  to  make  thee^  together  with 
 the  Oblation  of  ?ny  felf  both  Soul  and  Body^  the  Obla- 
 tion  of  fame  fart  of  thofe  good  things  which  thou  hajl 
 bleffed  me  withal^  as  an  Earnefl  that  I  intend  not  to 
 forget  to  do  Good  and  to  Communicate^  with  which 
 Sacrifices  I  know  thou  art  rvell  pleafed,  thro"*  Chrifi 
 Jef^s. 
 
 To  whom^  with  the  Father j  and  the  Holy  Ghojf^ 
 he  endlefs  Praifes.     Amen. 
 
 CHAP.    III. 
 
 The  third  End  of  this  Feafi  is  to  be  an  holy  Rite^ 
 whereby  we  enter  into  Covenant  with  God,  for 
 God  hath  made  it  an  A5l  of  Worfhip,  whereby  we 
 acknowledge  him^  and  engage  our  felves  to  him ; 
 as  we  eat  at  his  Table^  we  profefs  our  felves  to  be» 
 long  to  his  Family  ;  by  feafi ing  at  the  fame  Table 
 Covenants  were  anciently  made^  efpecially  by  fear- 
 ing on  a  Sacrifice, 
 
 The  eating  of  this  Sacrifice  is  a  folemn  Oath  of  Fide-* 
 lity  to  him^as  appears  by  what  the  Heathens  thought 
 of  the  Devotions  of  the  ancient  Chrifi ians. 
 
 T 
 
 Here  will  be  no  fuch  Caufe  of  Joy  as  the 
 former  DifcoLirfe  hath  fpoken  of,  if  we  be 
 
 not 
 
40  Men/a  Myfiica :  Or^  a 
 
 not  faithful  unto  God  and  his  Son  Chrift.  And 
 iherefore  we  muft  further  confider  this  Aftion 
 /ts  a  Rite  whereby  we  enter  into  Covenant  with  htm. 
 This  is  included  in  our  tding  the  Bread  and 
 "Wine,  as  well  as  in  our  eating  and  drinking  of 
 them,  and  was  exprelTed  before,  when  I  faid, 
 we  mult  offer  our  felves  to  God  as  the  greateft 
 AQ,  of  our  Thankfgiving.  That  offering  of  our 
 felves  is  fuch  a  thing,  that  it  puts  us  out  of  our 
 own  Power ;  and  befides  we  enter  here  into 
 ftrid  Engagements  never  to  refume  or  draw 
 back  our  felves  again,  never  to  challenge  any 
 Right  to  have  our  felves  in  our  own  Difpofal ; 
 we  make  a  folemn  Agreement  with  the  Lord 
 Jefus  that  he  fliall  dwell  in  us,  and  poffefs  him- 
 felf  of  all  our  Faculties,  as  the  fole  Lord  and 
 Governor  of  our  Souls.  Tho'  this  hath  been 
 done  once  already  when  we  were  baptized,  fo 
 that  we  cannot  reverfe  the  Deed,  nor  cancel 
 the  Bond  that  is  between  us,  yet  feeing  the 
 Matter  of  the  Covenant  is  always  to  be  per- 
 formM,  and  more  than  one  World  depends  up- 
 on it,  God  thinks  fit  to  take  new  Security  of  us, 
 and  ftrengthen  our  Obligations,  left  we  think  of 
 letting  the  Debt  run  on  unpaid  one  Day  after 
 another,  till  we  be  quite  Bankrupts,  and  have 
 DOthing  left  whereby  to  difcharge  it. 
 
 We  are  alfo  apt  to  think  that  we  ftand  indebt- 
 ed unto  God  in  no  great  Sum,  and  that  tho'  we 
 Ihould  fpend  prodigally  till  the  latter  part  of 
 our  Life,  yet  we  Ihould  have  enough  to  pay 
 him,  and  give  him  very  good  Content,  There- 
 fore 
 
^ifcourfe  of  the  LorcPs  Supper,       41 
 
 foi-e  it  is  but  neceflary  that  we  (hould  often  he 
 rememberM  of  our  huge  Engagements,  prefent* 
 ly  to  perform  our  Word  to  him  ;  and  when  we 
 begin  again  to  fail,  and  not  to  keep  our  Credit 
 with  him,  it  is  no  lefs  neceflary  that  he  (hould 
 call  again  upon  us,  and  have  us  enter  into  more 
 folemn  Bonds  of  a  ftrifter  Performance. 
 
 And  truly  they  that  know  what  it  is  to  enjoy 
 God,  long  for  no  better  Entertainment  from  him 
 when  they  come  to  his  Houfe  and  Table,  than 
 that  they  may  be  tied  fafter  to  him  with  new 
 Cords  of  his  Love,  and  that  it  may  be  made 
 more  Impoffible  for  them  to  unloofe  themfelves 
 from  his  Service.  What  is  there  more  in  the 
 Defire  of  a  holy  Soul  than  to  ceafe  to  be  its  own? 
 What  greater  Pleafure  doth  it  feel  than  in  part- 
 ing with  it  felf  ?  To  what  would  it  be  more  en- 
 gaged than  to  the  pleafing  of  him  whom  it  hear- 
 tily loves  ?  Lei  me  be  hound  Hand  and  Foot  (faith 
 fuch  a  Soul j  that  I  may  never  Jlir  from  him.  Let 
 me  fed  to  him  a  Thoufand  Deeds  to  convey  my  felf 
 unto  him.  If  he  would  have  me  fign  the  Covenant 
 with  my  Bloody  every  Vein  in  my  Body  fhall  leap  to 
 do  him  that  Honour ;  but  rather  let  him  come  and 
 feat  himfelf  in  my  Hearty  and  let  him  take  my  dear^ 
 eft  Life  Bloody  if  it  will  do  him  any  Service^  I  accept 
 of  a  fuffering  Saviour^  I  take  him  as  he  is^  aH  broken 
 and  bloody.  If  he  will  have  me  follow  him  with  a 
 Crofs  upon  my  Shoulder^  I  refufe  no  Conditions ; 
 hehold^  0  Lord  J  thy  Servant  ^  do  with  me  as  feems 
 good  in  thy  Sight. 
 
 Thus 
 
41  Menfa  Myfiica:   Or^  a 
 
 Thus  we  are  to  addrefs  our  felves  to  this 
 Feaft,  as  will  be  better  underftood  if  we  confi- 
 der  thefe  five  things. 
 
 I.  If  we  look  upon  this  Action  only  under  the 
 general  Notion  of  a  holy  Rite  which  God  hath 
 appointed  as  an  Aft  of  his  Worfhip,yet  the  very 
 ufiiig  of  it  is  an  Acknowledgment  of  him  and 
 his  Religion,  and  an  Engagement  of  our  felves 
 unto  him  as  our  God.  He  that  was  circumcifed 
 M^as  bound  to  obferve  the  whole  Law,  and  fo 
 was  he  that  offer'd  Sacrifice  to  the  God  of  Ijrad 
 at  his  Altar  engaged  to  own  him  that  had  ap- 
 pointed that  Worfhip.  Juft  fo  the  performing 
 but  of  one  thing  which  God  hath  appointed  as  a 
 Ceremony  in  the  Religion  of  Chrift,  doth  tie  us 
 to  obferve  the  whole  Religion  which  he  requires 
 who  did  appoint  that  Rite.  And  you  may  like- 
 wife  obferve,  that  there  being  a  mutual  Aftion 
 in  this  Sacrament,  of  God's  giving  fomething, 
 and  our  taking,  it  doth  exprefs  that  we  are  fall 
 bound  in  that  Covenant,  of  which  this  Aftion 
 is  a  Part.  So  the  giving  and  taking  but  of  fo 
 fmall  a  thing  as  a  Straw  doth  bind  Perfons  firm- 
 ly to  that  thing  whereof  they  are  agreed,  and 
 which  they  conclude  in  that  manner,  StipuU^. 
 tion  (one  of  the  ftrongeft  Words  which  we  have 
 to  fignify  the  Confirmation  of  a  Bargain)  was 
 anciently  made  by  no  ftronger  thing,  as  the  ve- 
 ry Word  doth  import,  which  carries  a  Straw  in 
 its  Name,  And  fo  any  other  thing  in  the  World 
 may  be  ufed  to  the  fame  purpofe.  The  giving 
 and  taking  of  6  d.  to  ftrike  up  a  Contraft,  doth 
 
 lay 
 
Difcourfe  of  the  Lord'^s  Suppers        4.5 
 
 lay  as  fafl:  hold  of  a  Man  as  looco  /.  in  Hand  ; 
 much  more  then  this  folemn  giving  and  taking 
 of  Bread  and  WinCjbeing  a  piece  of  Chrift's  Reli- 
 gion, and  he  fo  reprefented  by  them,  doth  bind 
 us  as  faft  to  him  as  if  we  fhould  repeat  every 
 Word  that  he  hath  fa  id,  and  profefs  our  Confent 
 unto  it ;  we  are  fuppofed  to  know  the  Terms 
 of  that  Writing  that  Chrift  hath  left  us,  con- 
 taining our  Duty  and  his  Promifes,  and  it  is 
 prefum'd  we  are  willing  to  enjoy  thofe  Promi- 
 fes, and  fo  to  perform  thofe  Duties ;  this  Adion 
 then  doth  but  more  folemnly  conclude  the  A- 
 greemerit,and  we  herebyftand  engaged  as  ftrong- 
 ly  as  if  Covenants  had  been  drawn  between  us^ 
 and  our  Hand  and  Seal  were  aJExM  to  them. 
 
 II.  But  then  if  we  confider  this  Aciion  as  a 
 coming  to  God's  Table,  and  partaking  of  his 
 ]Meat,we  fhall  prefently  difcern  that  thereby- we 
 profefs  our  felves  of  his  Family,  and  declare  to 
 all  that  we  are  his  Followers  and  Retainers, 
 and  that  we  own  the  Religion  of  the  crucified 
 Jefus.  I  confefs  that  coming  to  Chrifiian  AC- 
 femblies  in  the  firft  Times  was  an  owning  of 
 Chrifl:,  becaufe  it  was  very  dangerous,  but  this 
 Aftion  which  was  in  thofe  Affemblies  perform'd 
 was  a  more  exprefs  ProfefTion  of  their  Belief  in 
 him  and  Friendfhip  with  him.  For  the  great 
 Stumbling-block  of  the  Jervs  was  the  Crofs  of 
 Chrift,and  it  was  Fooliflinefs  to  the  Gemiles.  To 
 declare  therefore  this  Death  and  Crofs  of  his,  to 
 eat  of  his  dead  Body  and  drink  of  his  £lood, 
 was  as  much  as  to  fay,  /  believe  in  this  fuffaing 
 
 Savioufy 
 
44  Menfa  Myfiica:   Or^  d 
 
 Savioftr^  I  am  ti  Chriflim^  ani  will  live  and  die  m 
 thisReligion.  A  Stranger  may  come  unto  a  Man's 
 Houfe,  but  the  Friends  only  are  they  that  fit 
 with  him  at  his  Board  ;  and  he  that  is  not  true 
 to  him  of  whofe  Bread  he  eats,  is  the  worfi  and 
 bafeft  of  all  Enemies.  The  ^  Pf.tlmijl  could  put 
 no  worfe  Charader  upon  an  Enemy  than  this, 
 Thnt  he  who  pit  forth  his  Hand  to  eat  of  his  Bread, 
 had  lifted  tip  his  Heel  again  [I  him.  By  coming 
 then  to  God's  Table,  we  profefs  our  felves  his 
 familiar  Friends,  in  whom  he  repofes  a  Truft  ; 
 and  we  can  put  no  greater  Scorn  upon  Iiim^ 
 than  by  being  falfe  to  him  that  doth  admit  us 
 to  fuch  a  Nearnefs,  You  may  obferve  therefore 
 in  Scripture  thefe  Two  Things :  Firfl^  That 
 eating  of  Bread  together  is  fpoken  of  as  a  To- 
 Ivcn  of  Friendlhip  and  Agreement,  as  thefe  two 
 Places,  among  others,  will  fatisfy  you^j^cJ^  42. 1 1. 
 "^er.  41. 1.  Bread  is  never  wanting  at  any  Feafi-, 
 and  fo  they  exprefled  by  it  a  Friendly  Enter- 
 tainment. Whence  Pythagora^s  gave  this  Leffon 
 to  his  Scholars,  ^^lov  yiA]  Kc^lctyvCnvy  Do  not  break 
 Bread,  /.  e,  ne  dirimas  Amicitiarn,  never  break 
 Friend fhip,  but  let  it  remain  inviolable.  And 
 fo  likewife  Salt  being  never  abfent  from  any 
 Meal,  and  placed  upon  the  Table,  it  hath  been 
 ufed  as  a  Symbol  of  Friendfhip;  and  to  have  eat- 
 en \  Salt  with  a  Man,  at  this  Day,  is  proverbi- 
 ally as  much  as  to  be  well  acquainted  with  him  ; 
 which  was  a  Word  as  ufual  in  ancient  Times 
 among  other  People,  according  to  that  Speech  of 
 
 '^  Pj'ttl,  41.  9.  f  KaJa  t  ^a.^i(j(.ietv  y6  ax.  Wiv  eiJ'ivau  ctAA.«A¥^, 
 ^«  -^  hiyojij$ij^$  ftActf  ffVMtiVct^^ffdiA,  Ariftot.  /.  t.  Ethic,  c^',  j 
 
 jlriJlotU  { 
 
Difcourfe  on  the  Lord's  Supper.     45 
 
 Arifiotle :  We  cannot  know  one  another^  till,  accord^ 
 ing  to  the  Proverhy  ive  have  eaten  an  Quanthy  of 
 Sdt  together.  The  Turks  ^  at  this  Day  join  both 
 together  ;  and  to  fay,  /  have  eaten  Bread  and  Salt 
 rvith  juch  a  one,  is  an  ExpreflTion  of  having  good 
 Acquaintance  with  him.  All  which  I  but  brief- 
 ly  touch  upon,  to  make  it  more  fenfible  to  us  that 
 this  Participation  of  God's  Bread  is  a  Token  thac 
 we  are  of  his  Acquaintance ,  and  we  tell  the 
 World  thereby  that  we  profefs  all  Love  and 
 Friendfhip  to  him. 
 
 The  fecond  thing  I  would  have  noted,  is,  that 
 Covenants  fin  Scripture  Story)  are  made  by  eat* 
 ing  and  drinking  together,  for  which  I  need 
 produce  no  other  Places  but  thofe  in  Gen.  26.50. 
 Gen,  31. 44,46.  where  Ifaac  and  Ahimelech,  Jacob 
 and  L^^.z//,conclude  their  Coqipafts  with  a  Feaft, 
 But  you  may  add,if  you  pleafe^that  in  Jojb.  9.14. 
 where  it  is  laid,  the  People  took  of  the  l^icfuals  of 
 the  Giheonites,  and  a^ked  not  Cottnfel  at  the  Mouth 
 of  the  Lord:,  i.  e.  they  made  a  Covenant  with 
 them  before  they  confulted  with  the  holy  Ora- 
 cle,  whether  they  were  what  they  pretended  to 
 be  ;  for  fo  fome  good  Interpreters,  both  '^jerrijh 
 and  Chrijtian,  expound  the  Words,  becaufe  elfe 
 we  cannot  underiland  why  it  fliould  be  a  Crime 
 to  tafte  whether  their  Bread  was  fo  dry  as  they 
 faid  fas  others  think  the  Meaning  is)  without 
 going  to  enquire  of  GOD  the  Lawfulnefs  of 
 fuch  a  Faft.  It  is  very  likely  alfo  that  from  this 
 Original  that  Phrafe  is  derived,  of  a  Covenant 
 
 *  KnoUss  ia  the  Life  of  Mabgmcf  i. 
 
46  Menfa  My  flic  a  :   Or^  a 
 
 of  Salty  which  in  f  Scripture  Stile  fignifies  an 
 everlafting  and  unalterable  Settlement,  becaufe 
 fuch  Leagues  which  are  made  with  the  Profeffi- 
 on  of  the  greateft  Friendfhip  (as  if  Men  were 
 Cohabitants  and  Familiars)  ought  to  be  held 
 moft  facred,  and  religioufly  obfervM.  Now  this 
 Bread  and  Wine  in  the  Sacrament  is  God's,  both 
 as  it  is  offered  by  us  unto  him,  and  as  it  is  confe- 
 crated  to  reprefent  his  Son  Chrift  unto  us,  and 
 therefore  we  by  partaking  of  it  do  (blemnly  en- 
 gage our  fclves  unto  and  promife  our  Fidelity  in 
 his  Service, as  thofe  that  are  his  Domefticks,  and 
 defire  always  to  remain  in  his  Familiarity.  But 
 fuppofe  any  Perfon  fliould  give  us  his  very  Blood 
 to  drink,  that  we  might  the  mere  firmly  be  obli- 
 ged to  him,  what  could  there  be  devifed  more 
 lirong  to  tie  our  Hearts  together  ?  So  the  Con- 
 fpirators  w^ith  C  a  dine  did  combine  and  join 
 .themfelves  together  by  drinking  of  their  own 
 Blood,  that  they  might  be  bound  in  a  Covenant 
 exceeding  the  Strength  of  all  others  which  are 
 made  by  eating  of  common  Food.  And  fo  doth 
 Chrift  take  us  into  his  Society,  and  bind  us  to 
 him,  by  giving  us  the  Reprefentations  of  his 
 own  Flefh  and  Blood  to  eat  and  drink,that  fo  we 
 might  never  think  of  departing  from  him  who 
 hath  admitted  us  to  that  Food,which  is  as  much 
 beyond  all  others  in  its  obligatory  Virtue,  as  it  is 
 in  its  own  proper  Worth  and  Excellency. 
 
 t  Numb.  18.  19.    2Chron.  13.  $. 
 
Difcourfe  of  the  hordes  Supper.        4.7 
 
 And  that  you  may  fee  it  more  fully  verified, 
 that  this  eating  and  drinking  is  a  Focderal  Rite 
 between  God  and  us,  let  it  be  confidered, 
 
 III.  As  a  Feall  upon  a  Sacrifice  (in  which 
 Notion  it  is  moft  rarely  explained  by  an  Excel- 
 lent ^  Doftor  of  our  own)  from  which  it  will 
 evidently  appear  to  be  intended  as  a  folemn  Prc- 
 feflion  of  Chrift's  Religion,  and  a  Renewal  of 
 our  Covenant  with  God. 
 
 For  the  underftanding  of  this,ycu  muft  know% 
 that  \'^eriifalem  being  the  holy  €tty  in  God^s  Ldf^d^ 
 and  the  Temple  being  the  Houfe  of  God^  where 
 he  dwelt,  and  the  Priefts  God?s  Servmts^  and  the 
 Altar  his  Table  (as  was  faid  before)  there  was  a 
 conlhnt  Provifion  brought  in  for  the  keeping 
 of  God^s  Houfe,and  maintaining  of  his  Servmts, 
 And  befides  thofe  of  the  Morning  and  Evening,, 
 there  were  a  great  Number  of  occafionai  Sacri- 
 fices (which  were  his  Flefli)  together  with  their 
 Meat  and  Drink-Offerings  (which  were  his 
 Bread  and  Wine)  that  came  in  to  be  his  Food, 
 as  the  Expreflion  is,  Lev.  3.11.  Thefe  common 
 Sacrifices  were  of  three  forts,  the  firll  were  ^  Ho- 
 locMifis  or  Burrit^Offeri/jgs^  fo  called  becaufe  they 
 were  confumed  wholly  upon  God's  Altar  by  his 
 Fire  (which  at  firfi:  came  from  Heaven,  and  was 
 never  to  go  out)  none  eating  of  them  but  him- 
 felf ;  the  fecond  we  may  call  ExpiAtorj,  becaufe 
 they  were  to  make  Atonement,  and  reconcile, 
 which  were  of  two  forts,  SuuOffcrings  and  'Vrej- 
 
 *  D.Cxiixoonh.     \-  Match.  4  5.     Pfalm  85.  i.     i  Kings  6.  i. 
 Pfalm  135,  i,  2.    *  Lev,  i.  9;  13. 
 
 G  pA[$ 
 
48  Menfa  Mjfiica  :  Or^  a 
 
 fafs^Ojferings ;  thefe  the  Priefts  did  eat  of  (if  they 
 were  not  fuch  whofe  Blood  was  carried  within 
 the  holy  Place)  as  you  may  read  in  Lev,  7.  7,  9* 
 Nufnb.  18.  9,  10.  for  they  being  God's  Servants, 
 were  to  be  maintained  and  kept  his  ^  Family, 
 and  befides  hereby  did  take  the  Man's  Guilt  (as 
 it  were)  and  carry  it  away  ;  but  none  elfe  were 
 permitted  to  eat  of  it,  being  fuppofed  to  be  in  a 
 State  of  Guilt,  and  not  fit  to  have  Familiarity 
 with  God.  The  third  fort  were  Feace^Offermgs^ 
 which  were  made  to  God  for  fome  Ber^eps  recei- 
 ved (which  go  among  the  Hebrews  under  the . 
 Name  of  Peace)  to  teftify  their  Gratitude  unto 
 him  ;  the  Fat  of  thefe  Offerings  being  burnt 
 upon  the  Altar  to  God,  Lev.:},  g,  4:  and  one 
 Bread:  with  a  Shoulder  being  given  to  the  Prieft, 
 for  his  Portion, Lf^'.  7.  54.  the  Remainders  were 
 the  Owner's  Share,  that  he  might  eat  of  God's 
 Meat,  and  fo  feait  with  him  (if  he  was  not  in 
 any  legal  Uncleannefs)  as  you  may  fee,  Levit. 
 7.  20. 
 
 The  Examples  of  fuch  Sacrifices  are  numerous 
 in  the  Scripture,not  here  to  be  amaffed  together, 
 and  wrapt  up  in  thefe  Sheets,  it  may  fuffice  to 
 note  two  Places  which  lie  clofe  together ;  they 
 were  Sacrifices  of  this  fort  that  Elkmxh  f  offered 
 when  he  went  yearly  unto  Shiloh^gwing  Portions 
 (viz,  of  the  Sacrifice;  to  his  own  Family  that 
 went  with  him,  but  to  Hamah  a  double  Portion. 
 
 Thofe  Offerings  likewife  which  the  Sons  of 
 Eli  made  Men  to  abhor,  were  of  the  fame  Kind, 
 
 *  Lev.  6.  25,  26t    f  I  Sam.  i,  4, 5. 
 
 I  Same 
 
\ 
 
 Difcourfe  of  the  LorcTs  Supper.      49 
 
 1  Sam,  2.  17.  and  their  Sin  confifted  in  thefe 
 two  Enormities  ;/;^/,  that  they  were  not  con- 
 tent with  that  Portion  which  was  affign'd  them 
 by  Law  (viz..  the  Breaft  and  Shoulder)  but  they 
 took  what,  and  as  much  as  they  hft,  ver.  i  j.  and 
 fecondlj^  that  they  took  their  Portion  before  God 
 Jiad  his,  /.  e.  before  the  Fat  was  burnt  upon  the 
 AltaVy^u'er.  15,  16.  a  Rudenefs  which  the  Gentiles 
 would  not  have  been  guilty  of,  except  fome  Bel- 
 ly Gods  and  Atheiftical  Gluttons;  for  when  they 
 would  fet  forth  the  Intemperance  of  fuch  a  Man, 
 they  could  fay  no  worfe  than  this,  Haut  immo^ 
 Uta^  [acrci  devoraf^  he  devours  the  Sacrifices  be- 
 fore they  be  ofFerM  to  God ;  this  I  mention,  be- 
 caufe  they  were  not  Strangers  to  this  Kind  of  Sa- 
 crifice (no  more  than  to  the  reft)  but  did  offer 
 them  frequently  to  their  Gods.  You  may  take 
 one  Example  out  of  a  Multitude,  which  expref- 
 fes  both  this  Cuftom  of  eating  part  of  the  Sacri- 
 fices, and  likewife  their  Forbearance  to  take  any 
 Part  till  God  had  his.  The  Egyptians  {/rath  He- 
 rodotus) while  the  Sacrifces  were  hurningy  did  beat 
 and  knock  themfelves^  and  after  they  had  done  fo^ 
 then  they  made  a  Feafi  of  the  Reliques  of  the  Sacrifice. 
 We  may  learn  thus  much  by  the  way  of  thefe 
 Heathens,  that  God  is  to  be  fervid  before  our  felves, 
 and  there  is  no  true  Joy  but  that  which  arijes  out  of 
 true  Sorrow. 
 
 Jn  Euterpe,    Keuo/m^av  r   isfwr,   Tv<jrJovJ  Toi/lii  ^    iTTiciy  '^ 
 
 G  a  Now 
 
50  Menfa  Myftka :    Or^  a 
 
 Now  that  this  eating  and  drinking  was  Ih- 
 tended  as  a  Rite  of  Covenanting  with  that  Dei- 
 ty to  whom  the  Sacrifices  were  offered,  or  elfe 
 as  a  Profcffion  that  they  were  in  the  Covenant, 
 and  did  remain  God's  Friends  (if  they  were  al- 
 ready of  the  Religion^  you  may  difcern  fl'om 
 thcTe  two  Places,  w^hich  will  lead  me  to  that 
 lor  which  all  this  is  faid.  When  Mojes  had  re- 
 hear fed  to  the  People  God*s  LawSjE^W.  20.  2 1, 
 22,  2  J.  which  he  gave  on  Mount  5/A?^/,and  then 
 came  to  flrike  the  Covenant  between  God  and 
 IJ}ael^\t  is  faid,E.W.  24.  5.  that  Mofes  fent  young 
 Men  0.  f.  fome  of  the  Firft-born,  who  were  the 
 Prieits  hitherto)  to  offer  Burnt-OfflTings  and 
 Peace-Offerings  of  Oxen,  and  half  of  the  Blood 
 he  fprinkled  on  the  Altar,  which  reprefcnted 
 God,  and  the  other  half  he  fprinkled  upon  the 
 People,  x^^;-.  6.  7,  S.  as  a  Token  of  the  Covenant 
 between  tliem ;  but  for  compleating  of  the 
 CompaL.l,the  Chief  of  the  People  went  up  near- 
 er to  God,  and  faw  that  bright  Appearance,  and 
 did  eat  and  drink,  ver.  1 1.  which  fure  muft  be 
 underllood  of  their  fcafling  upon  the  Peace  Of- 
 ferings which  had  been  facrificed  unto  God , 
 whereby  they  profelTed  to  own  that  Covenant 
 !ie  had  given  to  them. 
 
 Not  long  after  this  People  made  to  them- 
 felves  other  Gods,  and  offered  rot  only  Burnt- 
 Offerings,but  alfo  Peace-Offeringb  to  ih^tDjExod. 
 32.  6.  and  then  fat  down  to  e.u  a//d  dr//d'^  ancL 
 rofe  ^p  to play^  i.  e.  to  be  wanton,  and  commit 
 Uncleannels  with  eawh  other.     Now  that  this 
 
 was 
 
T>ifcourfe  of  the  LorcTs  Supper.      5  i 
 
 was  an  affociating  of  themfelves  with  the  %;/'- 
 tia//  Gods,  we  may  learn  from  the  Apoftle,  who 
 reciting  this  Paffage,  and  fpeaking  of  their  Ido- 
 laLry,makes  no  mention  at  all  of  their  facrificing 
 tr-  ihefe  new  Gods,  but  only  of  this  eatings  &c. 
 which  did  conclude  the  Ceremony,as  if  the  Ido- 
 latry did  formally  confifi:  in  this,  and  that  here- 
 by they  did  devote  themfelves  to  that  {irange 
 Worfhip.     Neither  be  you  Idolaters^  (faith  he, 
 I  Cor.  I  o.  8  J  as  were  fame  of  them  ^  as  it  is  written^ 
 the  People  fat  down  to  eat  and  to  drink^  and  rofe  up 
 to  plaj.  By  which  Words  you  may  fee  tlie  Apc- 
 ftle  makes  account,  that  this  eating  and  drink- 
 ing of  the  Sacrifices  was  a  renouncing  of  the 
 Covenant  of  their  God,  and  joining  of  them- 
 felves to  Idols.     Now  becaufe  it  was  the  Man- 
 ner (as  it  feems)  of  fome  of  the  Corinthians  ftill 
 to  feafl:  in  the  Idols  Temples,  and  perhaps  in  the 
 Temple  of  Fem^^  famous  in  that  City,  which 
 makes  the  Apoftle  add  thofe  Words,  "ver.  8.  Nei^ 
 ther  co7nmit  Fnrnicatioi?^  as  fome  ^  ^c,  he  tells  them 
 that  this  was  a  plain  forfaking  of  Chrift,  and 
 utterly  incompatible  with  his  Profeffion  ;  for 
 the  vouching  of  which  AfTertion,  he  reminds 
 them  what  the  Sacrament  of  the  Supper  of  the 
 LORD  doth  import,  z>iz.,  KotveoyUyj  a  Participa- 
 tion or  Communion  of  the  Body  and  Blood  of 
 Chrirt,  ver.  16.  17.  which  is  as  much  as  to  fay, 
 it  is  a  Profeffion,  that  we,  as  one  Body,  parta- 
 king of  one  Bread,  do  hold  Communion  with 
 Chnft,  and  adhere  unto  him,  as  our  Lord  and 
 JJcad,  and  that  to  his  Worfliip  and  Service  we  * 
 
 G  3  do 
 
5 1  Menfa  Mjflica  :  Or^  a 
 
 do  confecrate  our  felves.  For  jufl  as  Ifrael  by 
 eating  of  the  Sacrifices  partake  of  for  have  Com- 
 munion with)  the  Altar,  i/.  i8.  /.  e.  profefs  to  be 
 of  that  Rehgion,  and  adhere  to  that  Way  of 
 Worfhip,  fo  it  is  with  Chriftians  when  they  eat 
 of  the  Body  and  Blood  of  the  crucified  Savi- 
 our, which  was  offer'd  for  us ;  and  therefore  by 
 a  hkenefs  of  Reafon  he  concludes,  that  to  par- 
 take of  the  Table  of  Devils,  and  eat  of  things 
 facrificed  to  them,  was  to  profefs  to  have  Com- 
 munion with  thofe  impure  Spirits,  and  thereby 
 to  defecrate  themfelves,  it  being  impoffible  for 
 them  at  once  to  be  devoted  to  things  fo  quite 
 contrary  as  Chrift  and  the  Devil,  i^.  20,  21. 
 
 From  all  which  Difcourfe  we  may  thus  reafon: 
 That  this  holv  Sacrament  is  a  Feaft  upon  the 
 Sacrifice  which  Chrift  offered,  as  the  Je^v/fh 
 Feafts  were  made  with  the  Flefli  of  thofe  Sacri- 
 fices which  they  offered  to  God  ;  for  the  Apo- 
 ftle  makes  the  Communion  of  the  Body  and 
 Blood  of  Chrift,  v.  16.  parallel  to  eating  of  the 
 Sacrifices,  'ver.  18.  and  therefore  it  is  a  Rite, 
 whereby  we  folemnly  addict  our  felves  to  the 
 Service  and  Worfiiip  of  Chriil,  and  take  upon 
 our  felves  ftrici  Engagemciits  to  be  faithful  in 
 that  Covenant  that  is  between  us,  which  is  the 
 thing  that  was  to  be  proved.  As  IJrael  joined 
 themfelves  to  God  by  feafting  in  his  Houfe  of 
 the  Sacrifices,  fo  we  join  our  felves  to  Chrift  by 
 feafting  in  the  Place  of  his  Worfhip,  and  at  his 
 Table,  upon  the  Remembrance  of  his  Body  and 
 Blood  -5  and  our  Obligations  to  cleave  unto  him 
 
 do 
 
Difcourfe  of  the  Lord's  Supper^.       5  ^ 
 
 do  as  much  excel  all  other  Ties  in  their  Sacred- 
 nefs,  Strength  and  Virtue,  as  the  Sacrifice  of 
 Chrift  excels  the  Sacrifice  of  a  Eeaft,  or  the  eat- 
 ing and  drinking  of  his  Body  and  Blood,  is -be- 
 yond all  Participation  of  the  Meat  of  the  ancient 
 Altars ;  yet  it  is  fuppofed  that  we  are  the  Friends 
 of  God  before  we  came  hither,  and  that  we 
 are  not  in  any  willing  Uncleannefs  (elfe  ws 
 fliould  be  Dbut  out  from  partaking  of  his  OfFer- 
 ingj  and  therefore  our  Approach  to  his  Table 
 is  but  more  ftrongly  to  tie  the  Knot,  and  to 
 bind  us  in  deeper  Promifes  to  continue  Friend- 
 fliip  with  him. 
 
 If  more  can  be  faid  than  this,  I  may  add,  that 
 the  eating  of  this  Sacrifice  is  a  folem  Oath  chat 
 we  will  be  true  and  loyal  to  him  ;  for  even  Hea- 
 thens themfelves  did  ufe  by  Sacrifice  to  bind 
 themfelves  in  Oaths ;  from  ^  whence  it  is  that 
 c^aiov  fignifies  thatSacrifice  which  wasflain  when 
 they  made  a  Covenant,  and  (in  regard  of  its  re- 
 lation to  o^kQ-J  may  be  rendered  the  Oath-Sacri* 
 fice.  And  o^kia  Tiy.ve{v,  to  cut  tliis  Sacrifice  (In 
 Homer^s  Phrale)  is  to  make  a  Covenant,  which 
 it  is  likely  may  be  taken  from  the  Hebrew  Cc- 
 ftom,  mentioned  Jer.  54.  18.  And  to  fwear 
 OTH  Tcuicov,  upon  the  warm  Intrails  of  the  Bealt, 
 was  the  greatefl:  Oath  that  could  be  made.  When 
 we  lay  our  Hands  therefore  upon  the  Body  of 
 Chrift  that  was  facrificed  for  us  (and  much  more 
 
 ^, — arecf  Kti^vKii  ctye&voi  o^Ktet  'TS'is'tf,  '^Hvv  (j-ixuctyavi  Kfi}ivei 
 
 G  4.  when 
 
54-  Mtnfa  Myffica:  Or^  a 
 
 when  we  eat  of  itj  we  do  folemnly  take  our 
 Oaths,  that  we  will  be  his  faithful  Foederates, 
 and  rather  die  than  flirink  from  thofe  Duties 
 to  which  we  bind  our  felves. 
 
 IV,  If  there  be  any  that  look  upon  eating  and 
 drinking  of  this  Bread  and  Wine  only  as  Sym- 
 bols of  believing  in  JefusChriif, the  Matter  draws 
 to  the  fame  Pomt,  for  Faith  is  the  Condition  of 
 the  Covenant  of  Grace,  and  comprehends  in  its 
 Signification  all  that  God  requires;  fo  fome  of 
 the  Ancients  expound  thofe  Words,  Job.  6,  54. 
 He  that  edteth  my  Flefh  cini  drtnketb  7yiy  Blood  hatb 
 Everlajlmg  Life^  to  fignify  thus  much  ;  he  that 
 is  made  Partaker  of  my  Wifdom  thro'  my  In- 
 carnation and  fenfible  Life  among  Men,  fliall  be 
 faved ;  for  FleGi  and  Blood  ffaith  ^  B4I)  he 
 
 calls  'rsTdiacLV  aCr^  r  yLVTialiu  imS'iiiJ.litVj  :^  r  J^iJ'a.fTKethiety, 
 
 all  the  Myft ery  of  his  Incarnation  and  Conver- 
 fation  here  in  the  Flefh  amongft  us,  together 
 with  his  Doflirine  which  he  hath  taught  us, 
 ^\  n?  T^^e^s^  -^vx^*  &^'  by  which  the  Soul  is  nou- 
 rifli'd  and  fitted  fortheSight  of  Celeftial  things; 
 and  therefore  eating  and  drinking  of  thefe  muft 
 denote  embracing  of  his  whole  Religion,  fo  as 
 to  be  conform  to  him,  and  to  his  Doctrine ;  if 
 then  we  take  the  Body  and  Blood  of  Chrift,  ia 
 this  Supper  reprefented  to  us,  to  fignify  the 
 fame,  and  eating  and  drinking  to  be  only  be- 
 lieving, yet  you  may  eafily  fee  to  how  much 
 we  are  engaged  if  we  do  really  believe. 
 
 * 
 
 *  Epift.  141.  id  Ccfir. 
 
 But 
 
Bifcourfe  of  the  Lord's  Supper.      5  5 
 
 But  it  is  manifeft  to  me  that  eating  and  drink- 
 ing here  muft  comprehend  more  than  it  doth 
 in  St.  "John^  for  elfe  we  jQiall  do  nothing  at  the 
 Lord's  Supper  but  what  we  might  do  at  any 
 other  Time  as  well ;  if  it  be  only  believing  and 
 meer  fpiritual  eating  that  here  is  exercifed,  then 
 we  may  feed  fo  without  this  Food  ;  and  when 
 Ghrift  commands  fo  frequently,  Do  this  in  re^ 
 memhrAnce  of  me^  it  would  be  no  more  Senfe 
 than  if  he  had  faid,  Do  thls^  which  jet  you  maj 
 do  without  doing  this. 
 
 This  eating  and  drinking  therefore  muft  be  a 
 Frofeffion  of  our  Faith^  a  covenanting  folemnly 
 with  God,  and  a  receiving  and  giving  of  thofe 
 Pledges  of  Love  which  we  cannot  have  any 
 where  elfe. 
 
 V.  And  indeed  the  Old  Chriflians  did  fo  fa- 
 credly  bind  themfelves  hereby  to  their  Saviour, 
 that  Heathens  were  ready  to  fufpeft  them  of 
 dangerous  Combinations,  and  fuch  Confpiracies 
 as  might  prove  mifchievous  to  the  Common- 
 wealth ;  from  which  Imputation,  whilll  Pliny 
 doth  acquit  them,  he  likewife  indructs  us  for 
 what  End  they  met  together  at  this  ^  Feaft  ; 
 they  affemble  themfelves  (faith  he  in  a  Letter  to 
 Trajan  the  Emperor j  before  Day-break,and  fing 
 a  Hymn  to  Chrift,  as  if  he  were  God,  and  then 
 they  do facramentofe  obfiringere^  bind  themfelves 
 with  a  Sacrament  or  Oath,  not  that  they  will  do 
 Mifchief  to  any,  but  that  they  will  not  rob  or 
 
 *  i.  10.  Efift»  97. 
 
 fteal, 
 
56  Mmfa  Myfiica:  Or^  a 
 
 fteal,  nor  commit  Adultery ,  nor  falfify  their 
 Words,  nor  deny  their  Truft,  &c.  afld  then  after 
 they  have  eat  together,  they  depart  to  their 
 own  Homes,  of  more  than  this  they  protefted 
 10  him  he  Ihould  never  find  them  guilty  ;  and 
 this  was  the  Crime  of  Chriftians  in  thofe  firft 
 Agesjto  engage  themfelves  to  commit  no  Crime, 
 which  they  bound  themfelves  unto  by  this  Sa- 
 crament of  Chf  ift's  Body  and  Blood. 
 
 The  ^  Greek  Chriftians  at  this  Day,when  they 
 take  the  Bread  or  Cup  into  their  Hands,  make 
 this  Profeflion,  Lord^  I  rvill  not  give  thee  a  JQfsy 
 like  Judas,  but  I  do  confefs  unto  thee^  like  the  poor 
 Thief]  and  befeech  thee  to  remember  me  when  thy 
 JQr/gdo?n  comes.  If  we  do  touch  the  Body  of 
 Chnrt  with  traiterous  Lips,  and  embrace  him 
 with  a  falfe  Heart,  we  ftain  our  Souls  with  the 
 Guilt  of  that  Blood  which  can  only  wafh  them 
 from  all  their  other  Sins ;  and  therefore  we 
 muft  come  unfeignedly  to  bewail  our  Negleds, 
 and  to  fettle  our  former  Refolutions  of  ftrift 
 Obedience.  It  is  grown  even  to  a  Proverb  (as 
 ^  '^.j'pfh  Acojla  relates)  among  the  poor  Indians 
 y/ho  have  entertained  the  Faith,  that  ^n  Eu* 
 $hari[Ham  Jemel  fujeperit^  nullum  Amflim  crimen 
 debet  committere  :  He  mufl  never  be  guilty  more  of 
 any  Crime  who  hath  onee  received  the  Euchariji. 
 And  if  they  chance  to  commit  any,  they  be- 
 wail it  with  fuch  a  Sorrow  and  CompunftioUj 
 that  (he  faith)  he  hath  not  found  fuch  Faith  no 
 
 *  Chripop*  ^ngeluSi  tit,  Ecclff,  Grtcc,  f  Ps  procur*  Jrjd»  Sal  L,  6. 
 
 not 
 
^ifcourfe  of  the  Lord^s  Supper.        5  7 
 
 not  in  Ifrael;  but  it  would  be  very  Tad  if  we 
 fbould  be  fent  to  School  as  far  as  -India -^  there 
 are,  I  make  no  doubt,  many  pious  Souls  among 
 our  felves,  that  look  upon  it  as  a  bleffed  Oppor- 
 tunity to  knit  their  Hearts  in  greater  Love  to 
 God,  and  that  are  more  afflifted  for  an  evil 
 Thought  after  fuch  Engagements,  than  others 
 are  for  a  bafe  and  unworthy  Aftion. 
 
 Whenfoever  therefore  we  come  to  celebrate 
 the  Memory  of  Chrift's  Death  in  this  manner, 
 we  muft  remember  with  our  felves,  that  we  are 
 affembled  for  to  renew  our  Baptifmal  Vow  and 
 League,  and  in  the  devouteft  manner  to  addift 
 our  felves  to  a  more  conftanc  Love  and  Service 
 of  the  Lord  Jefus ;  we  muft  look  upon  this  Feafl-, 
 to  which  we  are  admitted,  as  a  difclaiming  of 
 all  Enmity  to  him,  and  a  Profeffion  of  our  con- 
 tinuing a  hearty  Friendfhip,  fo  as  never  to  do 
 any  hoftile  Act  againft  him  ;  and  thence  indeed 
 it  is  called  a  Sacramei^t  (according  to  Tertulliarfy 
 and  others  with  himj  becaufe  we  here  take  an 
 Oath  to  continue  Chrift's  faithful  Soldiers,  and 
 never  to  do  any  thing  againft  his  Crown  and 
 Dignity  as  long  as  there  remains  any  Breath  iii 
 our  Bodies ;  we  do  repeat  our  Oath  of  Allegi- 
 ance, and  fwear  Fealty  again  to  him,  or /as  we 
 ordinarily  fpeak)  we  take  the  Sacrament  upon  />, 
 that  we  will  be  Chrift's  faithful  Servants  and 
 Soldiers,  againft  the  Devil,  World  and  Flefli, 
 and  never  fly  from  his  Service. 
 
 Every  Aft  of  Sin  then,  after  fuch  Promifes,  is 
 not  only  Treafon,  but  Perjury;  not  only  the 
 
 breaking 
 
58  Menfa  Myftka:   Or^  a 
 
 breaking  of  our  Faith,  but  of  our  Oath  ;  yea, 
 not  ooly  the  Violation  of  a  fimple  Oath,  but  of 
 Oath  upon  Oath;  which  we  ought  more  to 
 dread  than  we  do  to  break  our  Bones. 
 
 Wedieeni  it  an  Impiety  of  a  high  nature  for 
 a  Minifter  to  give  a  Cup  of  Poifon  into  a  Man's 
 Hand  inftead  of  the  Blood  of  Chrift,  and  we 
 do  dcfervedly  abhor  that  Prieft  who  poifoned 
 Pope  Fichr  111.  with  the  Sacramerit,  and  him 
 that  poifoned  He^rj  VIL  Emperor,  turning  (as 
 '{-  Nauclers^'^s  Phrafe  is)  the  Cup  of  Life  into  the 
 Cup  of  Death.  But  whilft  our  Hearts  fwell  in 
 Indignation  at  fuch  a  Crime,let  us  confider  with 
 our  felves  what  a  Treafonable  Aft  it  is  to  poi- 
 fon our  Souls  with  our  own  Hands,  and  by  a 
 bafe  Treachery  to  God  to  fvvallow  down  Curfes 
 and  Woes  into  our  felves  ;  better  were  it  for  us 
 to  be  choak'd  with  the  Bread  of  Life,  or  to  feel 
 the  Venom  of  Afps  boiling  in  our  Veins  after  the 
 holy  Cup,  than  to  take  an  Oath  which  we  take 
 fmall  Care  to  keep,  than  to  go  on  in  a  Courfe  of 
 Sin,  after  fuch  facred  Frofeffions  of  our  Duty 
 and  Service  unto  Chrift ;  we  are  amazM  to  hear 
 that  Men  can  touch  the  Gofpels  before  a  Magi- 
 ftrate,  and  kifs  the  Book,  or  lift  up  their  Hand 
 to  Heaven,  and  yet  make  good  never  a  Word 
 that  they  fwear,  we  are  apt  tp  think,  that  ei- 
 ther thefc  Men  have  no  Souls,  or  that  they  do 
 not  value  them  at  the  Price  of  a  rotten  Nut.  0  ! 
 
 f  Venemimfubfpecisficrmemi  dedit,  tirgtens  caUcsm  vita  in  ca^- 
 licem  mortii. 
 
 let 
 
Difcourfe  of  the  LoviTs  Suj^j^er.        5  9 
 
 let  our  very  Flelh  then  tremble  to  think,  that 
 we  fhould  lay  our  Hands  upon  the. Body  of 
 Chrift,  and  take  it  into  our  very  Mouths,  and 
 folemnly  fwear  unto  him,  and  yet  not  be  faith- 
 ful in  his  Covenant,  nor  heartily  endeavour  to  • 
 perform  our  Promifes  unto  him  ;  for  there  is  no 
 forfworn  Perfon  hath  fuch  a  black  Soul  as  he 
 whofe  Soul  is  fouPd  even  by  the  Blood  of  Chrift 
 himfelf,  vi^hich  waQies  the  Souls  of  others.  Th^ 
 World  cannot  but  flirink  at  the  Thoughts  of 
 that  fearful  ^Ctof  one  of  the  Popes,  who  ma- 
 king a  League  with  Ctjkr  and  the  French  King, 
 divided  the  Bread  of  the  Sacrament  into  thr^ 
 Tarts,  with  this  Saying  Scarce  tolerable;  As 
 the  Holy  Trmtty  is  but  One  God^  fo  let  the  'Vnion 
 endure  between  m  Three  Confederates  ;  and  yet  he 
 was  the  firft  that  broke  it,  and  ftart^d  from  the 
 Agreement.     Far  be  it  from  us  then,  after  this 
 Aftion,  wherein  we  join  our  felves  to  God,  and 
 unite  our  Hearts  to  fear  his  Name,  and  become 
 as  it  were  one  with  him,  to  refcind  our  Cove- 
 nants, or  ftand  again  at  Terms  of  Defiance,  but 
 let  us  have  a  Care  to  obferve  this  Vow  far  more 
 religioufly  than  we  do  an  Oath  to  any  mortal 
 Man,  which  yet  no  Perfon  of  Credit  and  Con- 
 fcience  would  break  for  all  the  World. 
 
 A    PRAYER. 
 
 /  Acknoivledge  with  aH  ThAnkfulripfs^  0  Lord  of 
 •*  Heave?i  and  Earthy  that  as  I  am  thine  by  hi- 
 ding received  my  Being  from  thee^  fo  I  rvas  early 
 
 devoted 
 
6o  Menfa  Myjlica:   Or^  a 
 
 devoted  and  engaged  to  thee  in  a  folemn  Coven.i;7t^ 
 by  which  1  Jlivid  bound  to  do  thee  all  faithful  Ser- 
 'vice, 
 
 I  have  too  much  negleEied  it  I  conffs^  and  have 
 frefumed  to  dijpofe  of  my  felf  according  to  my  own 
 Will  and  Plealure^  when  I  ouoht  to  have  bad  no  other 
 Thoughts  but  jrhat  jvould  be  f  leafing  unto  thee, 
 
 And  yet^fuch  is  thy  Goodnefs^  thou  art  ?7ot  willing 
 to  let  7ne  he  undone^  by  following  the  Devices  arid 
 Defires  of  my  own  Hearty  but  invitefi  me  to  co?ne 
 and  renew  my  Covenant  with  thee^  and  forronfully 
 bewailing  what  is  pajl^  refolve  to  be  more  firm  and 
 Jledfaji  in  my  Duty  for  the  Time  to  coir.e. 
 
 That  is  the  Defire  vf?ny  Soul^  0  Lord,  which  thou 
 (klejfed  be  thy  Name  for  it)  hafh  wrought  in  ?ne^ 
 which  encourages  me  to  hope  that  thou  wilt  make  me 
 fofenfble  of  my  Obligations  to  thee,  when  I  comme^ 
 mcrate  the  dying  hove  of  our  Saviour  for  me,  that 
 I  pjall  never  hereafter  jiart  from  thee,  who  tiefl  me 
 unto  thee  in  the  (IriBejl  Bonds  of  Love  and  Friend- 
 fhip,  and  laye(}  fuch  Obligations  upon  me^as  infinite^ 
 ly  excel  all  others  that  I  can  receive  from  any  in  this 
 World. 
 
 Tor  thou  hafl  already  give ?2  thy  blejfed  Son  to  be  a 
 Sacrifice  for  me,  and  now  thou  invite  ft  me  to  partake 
 of  that  Sacrifice,  and  to  fcafl  upon  his  Body  and 
 Blood,  that  Chrijl  may  dwell  in  me,  and  I  in  him^ 
 that  he  may  be  one  with  me^  and  I  with  him, 
 
 0  how  great,  how  precious  is  this  Grace,  which 
 thou  vouchfafefi  to  me !  How  freely  ought  I  to  give 
 fnyfelfto  him,  to  be  his  entirely!  How  careful  ought 
 I  be  never  to  revolt  from  him<^  but  to  keep  my  Faith 
 
 mtb 
 
Difcourfe  on  the  LoriTs  Supper.     6 1 
 
 with  him,  and  abide  in  his  Love,  hy  continuing  jirm 
 and  unmoveahle  in  his  Obedience, 
 
 Far  be  it  from  me  to  do  a?iy  thing  contrary  to  my 
 holy  Religion,  and  to  thofe  f acred  Bonds  that  are  uf^ 
 on  me,  and  wherein  I  am  going  to  engage  my  felf 
 again,  as  I  ought  to  do,  with  the  mo fi  forward  Jf-^ 
 feclions  and  Devotion  to  him. 
 
 For  what  greater  Hapfinefs  can  be  conceived  than 
 to  he  a  Friend  of  God,  a  Confederate  with  Chrijl^ 
 an  Habitation  of  the  Holy  Ghojl,  and  to  he  bound ^ 
 hy  living  in  ferfeci  Agreement  with  his  holy  Will 
 here,  to  live  with  him  in  endlefs  Love  in  the  other 
 Worlds 
 
 For  which  I  befeech  thee  to  prepare  me,  by  holy 
 Communion  with  thee  at  prefent,  and  at  laft  to  tran* 
 flate  me,  according  to  thy  graciom  Covenant  with  m^ 
 into  thy  heavenly  Kjngdom,  thro*  Chrijl  J^f^s  our 
 Lord.     To  whomy  &c. 
 
 CHAP    IV. 
 
 It  is  further  here  confidered  as  a  Sign  and  Seal  of 
 Remiffion  of  Sin^  rvhich  is  cleared  in  three  Conji-* 
 derations  ;  Firft,  from  the  exprefs  Words  of  our 
 Saviour  in  the  InJHtution  of  this  Sacrament,  ^^^ 
 condljyfrom  thefblemn  A6t  of  Charity  and  For* 
 givenefs  which  here  we  are  hound  to  exercife.  But 
 ejpecially  {J^\\\vd\y^  from  this,  that  we  eat  of  the 
 Sin-offerings  and  of  that  which  was  not  made  for 
 one^  but  for  many^  i,  e.  the  whole  Congregati- 
 on 
 
62  Me}?fa  Myjlica:   Or^  a 
 
 cn^  Horv  ths  Sacrament  is  a,  Seal  of  the  Cozr" 
 nant  of  Grace,  Jna  what  Ajfurance  maj  he  at- 
 tained, of  our  being  pardoned, 
 
 TO  al]  thofe  that  are  thus  faithfully  in  Co- 
 venant with  hinijthis  Sacrament  is  a  fur- 
 ther  Sign  and  Seal  of  Remiffion  of  Sin. 
 
 For  the  Law  of  Covenants  doth  require,  that 
 where  one  Party  doth  profefs  Friendfliip,  and 
 engage  to  Fidelity,  the  other  Perfon  in  the  A- 
 greement  Ihould  make  Affurance  of  his  Love, 
 and  confirm  his  Promifes ;  and  therefore  when 
 we  come  with  Hearts  full  of  Love  to  renew  our 
 Friend fhip  v/ith  God,  we  may  beHeve  that  he 
 doth  enibrace  us  alfo  with  the  deareft  Affefltion, 
 and  giveth  us  greater  Teftimonies  that  he  hath 
 canceird  all  the  Bonds  w^herein  we  ftood  indebt- 
 ed to  him,Bonds  able  to  break  the  whole  World, 
 if  Payment  were  exacted,  Debts  which  all  Men 
 and  Angels  cann®t  poffibly  difcharge, which  yet 
 he  is  fo  willing  to  acquit  us  of,  that  he  hath  ap- 
 pointed this  holy  Aftion  for  ^hat  End,  that  we 
 may  have  more  Pledges  for  his  Love,  and  more 
 Affarances  that  we  are  not  bound  over  to  Eternal 
 Punifhment ;  well  may  we  run  into  the  Arms  of 
 Chriftjwhere  we  exped  to  receive  fuch  Favours; 
 it  is  no  Wonder  if  we  be  forward  to  tie  our 
 felves  faft  to  God  (asl  faid  in  the  laft  Chapter) 
 when  he  binds  himfelf  as  faft  to  us ;  we  need 
 not  ftand  fo  much  upon  it  to  promife  even  to 
 die  for  him,  when  it  is  but  the  Way  to  Life; 
 we  may  be  glad  to  lie  in  the  Wounds  of  Chrift, 
 
 when 
 
bifcourfe  of  the  hordes  Supper.       65 
 
 when  we  find  a  Cure  there  for  our  Sins  ;  a  cru- 
 dfied  Saviour  fliould  be  moft  dear  unto  us,  and 
 we  fhould  moft  joyfully  kifs  his  Crofs,  feeing 
 we  hope  thereby  to  have  our  Iniquities  croffed 
 out,  and  ftand  no  longer  upon  our  Account. 
 
 Methinks  all  that  hear  of  fuch  a  Covenant  of 
 Grace  {hould  be  defirous  to  enter  into  it  (and  fo 
 they  would  if  they  had  not  as  trifling  Conceits 
 of  the  Evil  of  Sin  as  they  have  of  the  Worth  of 
 their  Souls)  and  all  that  are  in  that  Covenant 
 fhould  be  glad  of  an  Opportunity  to  reiterate  it, 
 that  they  may  have  ftronger  Grounds  whereon 
 to  hope  for  Pardon ;  and  it  is  to  be  acknow- 
 ledgM  to  the  Angular  Mercy  of  God,  that  we 
 can  never  come  to  profefs  any  Love  to  him,  but 
 he  will  return  back  a  great  deal  more  to  us,  and 
 that  w^ien  we  give  Thanks  to  him,  be  will  give 
 Us  more  caufe  to  thank  him. 
 
 Now  for  the  full  clearing  of  this  thing,  I  Ihall 
 propound  but  thefe  Three  Confideratiohs. 
 
 I.  That  our  Saviour  in  the  Inftitution  of  this 
 Sacrament  doth  tell  us  what  was  a  great  End 
 of  it  when  he  faith  ^  This  Cup  is  the  New  Tejla^ 
 ment  in  my  Bloody  or  this  is  my  Blood  of  the  Neiv 
 Tefiament^  which  is  jbed  for  many  for  the  Kemiffion- 
 of  Sim.  In  which  Speech  you  muft  note,  that 
 the  Word  This  doth  ftand  for  the  Adion  of  gi- 
 ving and  receiving,  not  for  that  which  is  given 
 and  received  in  and  by  it ;  for  the  Cup  or  the 
 Blood  cannot  be  a  Teftament  or  Covenant,  but 
 
 '^  Mjrtth.  26.  28.    LOke  «2.  20. 
 
 H  the 
 
64  Menfa  Mjfiica  :  Or^  a 
 
 the  giving  and  receiving  of  the  Cup  or  Blood  is, 
 and  therefore  by  This  is  the  New  Tefiament^  &:c. 
 mufl:  be  meant,  this  ACtion  is  a  Covenant  be- 
 tween you  and  me,  made  in  the  Blood  of  the 
 Lamb,  for  the  Forgivenefs  of  your  Sins. 
 
 The  doing  of  this  doth  necelTarily  prefuppofe 
 a  Covenant  of  Grace  which  God  hath  made, 
 and  which  we  own  in  Chrift's  Blood^biit  befides 
 it  doth  import  a  Profeflion  (both  on  God's  part 
 and  on  ours  who  do  receive^  of  performing  and 
 making  good  that  which  we  are  refpeftively 
 bound  unto,  fo  that  God  doth  there  tender  all 
 that  which  he  promifeth  in  the  Gofpel,  and  we 
 by  receiving  do  bind  our  felves  fas  you  have 
 feenj  to  all  the  Gofpel  Commands ;  now  this  is 
 the  great  thing  which  God  promifeth  in  his  Co- 
 venant, /  will  be  merciful  to  their  Vnrighteoufnefsy 
 and  their  Sins  and  their  Iniquities  will  I  remember 
 no  more. 
 
 This  Aflion  therefore  is  appointed  by  him, 
 not  only  to  be  a  Symbol  of  his  Sufferings,  which 
 did  ratify  the  Covenant  of  Forgivenefs,  but  to 
 be  an  EMbition  of  himfelf,  for  to  put  us  in  Pof- 
 feflion  of  the  great  thing  purchased  by  his  Blood, 
 which  was  Pardon  to  all  penitent  Sinners, 
 
 The  Blood  of  the  Pafchal  Lamb  fas  Si.\Chry^ 
 foflom  obferves^  was  fhed  eV  tTcoJttelctv  <^  ^icoJojUuvt 
 for  the  faving  of  the  Firft-born  of  Ifrael^  but 
 Chrift's  Blood  fwho  is  our  Paffover;  was  fhed 
 for  the  Remiflion  of  the  Sin  '^  o}/-»/4^'«?  ':!raVj;;,of  the 
 
 t  Match.  2<5. 
 
 whole 
 
Difcour/e  of  the  Lord^s  Supper.       6  5 
 
 \vhole  World.  Now  tho'  the  fhedding  of  the 
 Blood,  and  fprinkling  of  it  on  the  Door-pofts, 
 were  the  caufe  of  the  Deliverance,  yet  their  eat- 
 ing of  theLamb  was  that  which  did  entitle  them 
 to  it,  and  gave  them  a  Right  to  that  Salvation  ; 
 fo  tho'  the  Blood  of  Jefus  Died  upon  the  Tree 
 be  that  which  procures  the  Pardoi],  and  be  the 
 Price  of  our  Redemption,  yet  that  Remiflion  is 
 folemnly  exhibited  and  given  unto  us,  or  fas  we 
 fpeakj  applied  to  our  Perfons,  by  the  eating  of 
 this  Bread  and  drinking  of  this  Cup,  which  are 
 as  efFe£lual  as  a  Deed  or  Inftrument  for  the  con- 
 veying of  this  Mercy  unto  us  ;  we  may  fee  this 
 well  explained  to  our  Hands  by  an  ancient  Au- 
 thor. The  Sacrament  C faith  f  Bernard)  is  a  fa- 
 cred  Sign  or  Secret,  as  may  be  illuftrated  by  a 
 common  Example.  If  I  give  a  Ring  to  a  Friend, 
 it  hath  no  other  Significancy  but  that  I  love  him, 
 but  if  I  give  him  a  Ring  ad  iyivejtie?idum  de  h^^ 
 r  edit  Ate  alt  qu  a  ^thtr  thy  to  inveft  him  in  the  Right 
 of  fome  Inheritance,  then  it  is  both  a  Ring  and 
 a  Sign  alfo ;  in  like  manner  tho'  Bread  and  Wine 
 fet  before  us  do  denote  nothing  more  than  the 
 Kindnefsof  a  Friend  that  would  refrefh  us,  yet 
 given  and  taken  as  a  religious  Rite,  and  in  To- 
 ken of  a  Covenant,  they  are  turned  into  ano- 
 ther thing,  and  are  both  Bread  and  Wine,  and 
 likewife  the  Inftrument  of  a  Conveyance ;  and 
 this  is  the  Change  which  the  Ancients  mention 
 of  the  Bread  and  Wine  into  the  Body  and  Blood 
 
 f  Serm.  de  Ccerja, 
 
 H  2  of 
 
66  Ale/ija  Myftlca:    Or^  a 
 
 of  Chrift,  a  Change  not  in  the  Subftance,  but  in 
 the  Accidents,  not  in  their  Nature,  but  in  their 
 life,  not  in  any  natural  Quality,  but  in  their 
 Significancy,  Application,  and  Divine  Efficacy  ; 
 as  when  the  Wax  is  inaprinted  and  made  a  Seal, 
 or  Silver  ftamped  and  made  a  Coin,  they  remain 
 the  fame  in  Subftance,  and  yet  are  chang'd  in 
 regard  of  their  Ufe  and  Value  alfo,  fo  it  is  with 
 the  Bread  and  Wine  when  they  are  offered  unto 
 God,  and  delivered  by  him  again  to  us,  and 
 received  as  a  Reprefentation  ot  the  Lord  Jefus, 
 they  continue  what  they  were,  if  we  look  only 
 at  their  Matter,  but  are  changed,  by  God's  Ap- 
 pointment, into  Divine  Things,  if  we  refpeO:  the 
 End  to  w^hich  they  are  applied,which  is,to  make 
 over  to  us  the  Bleffings  of  the  Covenant,  viz. 
 Remiflion  of  Sins. 
 
 This  is  all  that  Theodoret  means  by  his  fxildKKa^i^, 
 or  Tranfmutation^  and  Cjril  by  his  [/.iletCoKi],  Change 
 of  one  thing  into  another^  and  Nyjfen  by  his  y^ilct- 
 Toiri(Tii,  Tranjlation^  or  TheophjUtt  by  his  great 
 Word  iJ.il ATotx€ic^(yi^,  Trdnjelementation  ;  for  that 
 this  laft  Word  doth  not  amount  to  a  Change  of 
 one  Subftance  into  another,  we  may  be  clearly 
 fatisfied  from  himfelf,  who,  as  he  faith  thcBread 
 is  f  tranfelementated  into  Chrift's  Body,  fo 
 likewife  affirms  that  we  are  tranfelementated 
 into  Chrift ;  now  as  by  this  latter  Expreffion 
 he  can  intend  no  more  but  our  myftical  Incorpo- 
 ration with  him,  fo  by  the  former  nothing  elfc 
 is  to  be  underftood  but  the  Converfion  of  the 
 
 Bread 
 
Dijcourfe  of  the  LorcTs  Supper.      67 
 
 •  Bread  to  another  Ufe,  fo  that  in  effeft  it  is  made 
 theBodyofdhrift. 
 
 In  fbort,  he  that  hath  the  Pifture  of  a  King 
 ip  his  Chamber,hath  but  a  bare  Sign,which  may 
 make  him  think  of  him,  and  no  more;  but  he 
 that  hath  the  King's  Great  Seal,  which  confirms 
 him  in  the  Pofleffion  of  all  the  Land  he  enjoys, 
 hath  his  Pidure,  and  fomething  elfe  that  comes 
 along  with  it5which  inflates  him  in  a  real  Good ; 
 and'tho'the  WaxaiExed  to  the  Writing  be  the 
 fame  for  Subftance  with  that  which  is  in  a  Man's 
 Shop,  yet  for  Virtue  (as  it  is  made  ufe  of)  it  is 
 much  different,  and  far  better  than  all  the  Wax 
 that  a  w^hole  Country  can  afford  ;  even  fo  it  is 
 in  this  Cafe  before  us,  Bread  broken,  and  Wine 
 poured  out,  are  but  bare  Signs  of  Chrift's  Suffer- 
 ings, if  weconfider  them  nakedly  in  themfelves ; 
 but  if  wx  look  on  them  as  a  foederal  Rite,  and 
 as  they  are  given  to  us,  and  eat  and  drank  by 
 us  in  Remembrance  of  the  Death  of  Chrifl:,  fo 
 theyare  Seals  and  further  Confirmations  of  God's 
 great  Love  towards  us ;  and  tho'  they  are  ftill 
 the  fame  for  Subftance  with  the  moft  common 
 Bread  and  Wine  which  we  ufe  at  our  Meals, 
 yet  in  regard  of  the  Ufe  to  which  now  they  are 
 converted,  they  become  facred,  and  of  great  Vir- 
 tue to  convey  unto  us  the  Things  expreifed  in 
 the  Covenant,  which  are  of  more  Worth  than 
 all  the  World. 
 
 IL  It  is  further  manifefl:  that  we  arc  hereby 
 confirmed  in  the  State  of  Pardon  and  Forgi venefs, 
 becaufc  we  do  here  put  forth  tlie  moit  folemn 
 
 H  ?  Aft 
 
68  Men  fa  My  {Ik  a  :  Or^  a 
 
 Act  of  Charity  and  Forgivenefs  to  all  our  Ene- 
 mies, for  it  is  a  Feaft  of  Love  fas  you  fhall  fee 
 after^vards)  and  this  is  the  very  Condition  upon 
 which  our  Forgivenefs  depends,  that  we  forgive 
 others ;  and  therefore  when  we  here  pray  for 
 all  Men,  and  put  au^ay  all  Enmity  out  of  our 
 Hearts,  never  to  return  any  more,  God  is  enga- 
 ged to  exprefs  himfelf  to  us  as  a  Friend,  and  to 
 let  fall  all  Differences  that  have  been  between 
 him  and  us.  I  know  that  we  are  never  to  harbour 
 any  Hatred  in  our  Hearts,  and  that  we  cannot 
 pray  fuccefsfully  at  any  time  unlefs  we  lift  up 
 pure  Hands  without  Wrath,  and  I  likewife  wi(h 
 the  Doftrines  of  Love  were  moft  frequently  and 
 feverely  prefTed  and  praQifed,  but  yet  there  is 
 no  time  when  we  do  more  narrowly  fearch  our 
 felves  to  find  out  the  Reliques  of  that  four  Lea- 
 ven, and  when  we  are  more  powerfully  mov'd 
 to  exringuifh  even  the  leaft  Sparks  or  Seeds  of 
 Fire  that  are  in  our  Souls,  than  when  we  confi- 
 der  Chrift's  Deatb,aDd  remember  how  he  pray'd 
 for  his  Enemies  upon  the  Crofs ;  and  therefore  I 
 conceive  that  upon  this  Account  the  Sacrament 
 of  ChriiPs  Body  and  Blood  may  be  a  Means  of 
 affuring  our  Pardon,  and  ftrengthening  of  our 
 Title  to  Forgivenefs ;  but  notwithftanding  I 
 confider  with  my  felfj  that  this  Ducy  of  pardon- 
 ing others  is  not  io  peculiar  to  this  Sacrame^n^ 
 but  that  it  may,  and  muft  be  done  (as  I  faid)  at 
 all  other  times,  and  for  that  caufe  I  fliall  pafs  ic 
 by,  and  proceed  to  that  which  I  would  have 
 moft-  of  all  obferv'd  for  the  underfta'nding  of  this 
 part  of  my  Difcourfe,  and  that  is  this.  HL 
 
Difcourfe  of  the  Lord^s  Stffper.      69 
 
 III.  This  eating  and  drinking  is  a  Feafi  rjpon  a 
 Sin  Oferirfgy  and  therefore  is  a  greater  Pledge  of 
 Remiffion  of  Sin.  That  you  may  conceive  of  this 
 aright,  it  muft  be  remember'd,  that  tho'  the  Peo- 
 ple ofJfrael  us'd  to  feaft  upon  their  Peace-Offer- 
 ingSj which  were  made  at  the  Altar  (as  hath  been 
 faid  ah'eadyj  yet  they  were  not  adm.itted  to  eat 
 of  any  elfe ;  the  whole  B/nfit  Offerings  indeed  had 
 Feace  Offertfigs  attended  alvv'ays  upon  them,  and 
 fo  they  did  partake  of  the  Altar  wlien  they  were 
 offered,  by  eating  of  the  latter,  bur  of  the.  for-^ 
 mer  none  tafted  but  Gcd  himfelf ;  the  Offerings 
 for  Sin  (as  you  have  feen  j  were  the  Portion  of 
 the  Priefts,  and  the  People  were  excluded  from 
 them^unlefs  you  will  fay  that  they  eat  by  them, 
 as  their  Subftitutes  and  Mediators ;  but  now  you 
 muft  further  note,  that  tho'  the  Priefts  were  to 
 eat  of  the  Sin  Offermg  for  particular  Perfons,  yet 
 of  the  Sacrifice  made  for  the  Sin  of  the  whole 
 Congregation,  v/hofe  Blood  was  carried  into 
 the  holy  Place,  the  Pricfts  themfelves  might  not 
 eat  fand  foconfequently  not  the  People  by  them) 
 but  they  were  to  burn  its  Flefli  without  the 
 Camp ;  and  whether  it  were  upon  the  Day  of 
 general  Atonement,  Lev,  16.  27.  or  at  any  other 
 time  when  the  whole  Congregation  had  com- 
 mitted a  Sin  thro'  Ignorance,  Lev,  4.  15,  21. 
 and  6.  ^o.  that  an  Offering  was  to  be  made  for 
 them,  they  were  not  permitted  to  have  the  leaft 
 Share  of  it.     Now  Chrift  made  his  Soul  an  Of- 
 fering for  Sin,  and  fuch  an  Offering,  that  with 
 his  Blood  he  entered  into  the  holy  Place,  and 
 
 H  4  iuf- 
 
70  Menfa  Myjiica :  Ovy  a 
 
 lufFered  without  the  Camp,  and  therefore  was 
 moft  illuftriouflyfet  forth  by  that  Sacrifice,whieh 
 was  for  the  whole  Congregation.  According 
 then  to  the  Law  none  was  to  feed  upon  the  Sa- 
 crifice, and  yet  our  Lord  hath  indulged  unto 
 us  the  Privilege  of  feafting  upon  this  great  Sa- 
 crifice of  Propitiation,  according  as  the  very 
 .  Words  of  the  Inftitution  of  this  Sacrament  do 
 intimate,  when  our  Saviour  faith,  ^  This  is  the 
 Blood  of  the  New  Te (lament^  which  is  jhed  for  mdny^ 
 i.  e.  which  is  like  to  the  Sacrifice  on  the  great 
 Day  of  Atonement,  which  was  not  made  for  one 
 Perfon,  but  for  the  whole  Congregation,  and 
 of  this  I  give  you  leave  to  drink ;  this  was  a 
 Favour  never  granted  to  the  World  before ;  and 
 befides  what  the  Law  of  Mofes  fpeaks,  it  is  re- 
 markable what  is  delivered  by  Porphyry^  as  the 
 Senfe  of  all  the  Heathen  Divines  in  the  World, 
 
 'I"  TlAvlii  ov  T«V<y  k)yLQKoy))(rAV  o'l  QzoKoyoty  »?  are  d^Trjiov  Iv' 
 
 701^  ^7e^^aio/5  ^vatcui  i^  ^uq/A/jcov,  All  Divines  con» 
 Cent  in  this^  that  it  is  not  lawful  to  touch  Jo  much 
 as  a  Bit  of  thofe  Sacrifices  which  are  for  the  a^ 
 verting  of  Wrath,  Though  it  was  never  law- 
 ful (you  know)  to  eat  the  Blood  of  any  Sacri- 
 fice, whether  Peace-OiFering ,  or  other  (but 
 it  was  to  be  poured  out  at  the  Altar)  and  tho' 
 the  Flefh  of  thofe  that  were  offered  for  Sin,  by 
 the  Laws  of  all  People,  were  not  to  be  tailed, 
 yet  we  may  drink  the  Blood  of  the  Sacrifice, 
 yea,  of  this  great  Sacrifice  for  all  the  People^ 
 
 *  Mark  14.  24.    \  L,  2,  r^  a'ttq'x^ 
 
 ancj 
 
Vifcourfe  of  the  LortTs  Supper,      j  i 
 
 and  we  may  eat  the  Flelh  of  it  by  the  Command 
 of  our  Saviour  ;  this  thing  fure  muft  contain  in 
 it  fome  great  Myftery,  for  the  Apoitle  feems  to 
 take  notice  of  it  when  he  faith^  HeL  15.  10.  Me 
 have  an  Altdr,  whereof  they  have  no  Righ>  to  eat 
 whtchferve  the  Tabernacle^  S^c.  Altar  in  this  place 
 is  by  a  Metonymy  put  for  a  Sacrifice,  and  the 
 fame  Senfeof  the  Apoftle's  Difcourfe  in  that  and 
 the  following  Verfes  is  this :  Go  out  of  the  Syna- 
 gogue, and  never  meddle  with  the  \jeivijh  Reli- 
 gion, tho'  you  may  endure  Perfecution  by  them^ 
 as  Chrift  did,  for  you  enjoy  this  fpecial  Privilege 
 of  eating  of  the  Sacrifice  of  Chrili,  which  was 
 made  for  Sin  without  the  Gate,  and  whofc  Biood 
 was  carried  into  the  holy  Place,  a  thing  which 
 no  "Jew  could  ever  have  any  Right  unto  in  thofe 
 Sin  Offerings  that  were  made  among  them  ;  die 
 true  Intent  of  this  Granc  which  Chrift  hath 
 made  us,contrary  to  theLManner  of  all  the  World, 
 may  be  to  fhew  our  Union  with  his  Sacrifice, 
 and  that  the  Righteoufnefs  of  it  is  as  truly  iiii- 
 puted  to  us  as  if  we  could  have  made  Satisfatii- 
 on  our  felves;  and  (as  the  Apoftle  faith,  A!^.  1^. 
 ^g.J  it  fhews  that  we  are  juftified  by  him  from 
 all  thofe  things  which  we  could  not  be  jaiHfied 
 from  by  the  Law  ofMofes;  this  ditk^rence  there- 
 fore is  remarkable  between  the  legal  Sacrifices 
 and  this  Reprefentation  of  Chrift's  Sacrifice,  in 
 them  was  made  dvAuviKn^  duA{\iuv  (Heb.  10.  3. J  a 
 Commemoration  of  Sin  every  Year ;  they  were 
 a  plain  Confeffion  of  Sin,  that  it  remained  ftill 
 in  force,  and  that  they  could  not  take  it  away, 
 
 elfe 
 
7^  Menfa  Myjltca:    Or^  a 
 
 elfe  they  needed  not  to  have  been  repeated  ;  and 
 fo  St.  ^  Chrjfoftom  faith  very  elegantly,  the  Legd 
 Sacrifces  were  rather  Accusations  than  Expations^ 
 n  Coyifejjion  of  their  Weaknefs^  rather  than  a,  Profeffi- 
 €n  of  their  Strength^  becaufe,  as  the  Apoftle  faith, 
 they  were  a  Remembrance  that  Sin  ftill  was  in 
 Power;  but  this  Sacrifice,  of  which  we  partake, 
 is  an  dvAuvntni,  a  Commemoration  of  the  Remifli- 
 on  of  Sins,  a  Remembrance  that  it  is  quite  taken 
 away,  and  hath  quire  loft  all  its  Strength  ;  and 
 fo  feeing  Chrift  hath  made  a  perfeQ:  Satisfaftion, 
 tho'  they  might  not  eat,  yet  we  may,  of  the  Sa- 
 crifice of  Expiation  ;  they  might  not,becaufe  Sin 
 was  acknowledgM  thereby  to  remain  ;  we  may, 
 becaufe  by  Chrift's  Sacrifice  to  make  Expiation 
 it  is  abolifLed,  and  utterly  deftroyed,  fo  as  to 
 have  no  Force  to  oblige  us  unto  Punifhment  \ 
 and  if  that  be  true  which  is  delivered  in  f  Pirke 
 Eliezer^  and  other  Books,  that  Abraham  w^as  cir- 
 cumcifed  on  the  Day  of  Expiation,  Gen.  17.  26. 
 and  that  this  Day  was  a  Remembrance  of  the 
 Covenant  of  Circumcifion,  then  it  is  ftill  more 
 clear,  that  only  by  the  new  Covenant  Forgive- 
 nefs  could  be  obtained  ;  for  the  greateft  of  their 
 Sacrifices  ^according  to  the  Apolllej  made  a  Re- 
 membrance of  Sins,  and  not  of  the  Forgivenefs 
 of  them. 
 
 To  fliut  up  this  then,  you  may  thus  take  a 
 very  brief  Sum  of  it.  Before  the  Flood  they  only 
 
 offered 
 
Difcourfe  on'the  Lord* s  Supper.      75 
 
 offered  Holocau/ls^  or  whole  Burnt-Offerings  (for 
 then  they  eat  no  Fleibj  after  the  Flocd  they  fa- 
 crificed  Peace-Offerir^gs  alfo,  for  Mercies  which 
 they  received,  and  thefe  rhey  all  eat  or ;  but  we 
 read  of  no  Sin  Offering  till  the  Law  was  given, 
 and  thofe  the  Priefts  only  eat  of,  but  not  of  all ; 
 till  the  Gofpel  came  never  did  any  eat  of  a  Sin- 
 Offering  that  was  carried  within  the  Vail  to  re- 
 concile withal,  but  now  both  Priefi:  and  People 
 partake  of  it ;  we  are  all  made  ^  Priefis  unto 
 God  in  this  regard,that  as  the  Priefts  of  Old  had 
 the  Favour  to  eat  of  the  Sin-Offerings,  fo  have 
 all  the  People  of  God  now,  by  communicating 
 of  the  Body  and  Blood  of  Chnft,  who  offer'd  up. 
 himfelf  unto  God  for  us ;  and  it  muft  be  added, 
 that  we  are  \  more  than  Priefts^  even  K^ings  and 
 Priejis^  or  a  Royal  Pricj'lbood^  for  there  is  nothing 
 denied  unto  us,  and  we  have  Power  to  eat  of 
 that  which  the  High-Prieft  himfelf  might  not 
 tafte  of,  which  is  the  Sacrifice  of  general  Atone- 
 ment, whofe  Flefli  v/as  burnt  without  the 
 Camp  ;  and  if  we  well  confider,  we  fliall  fee 
 that  they  had  no  reafon  to  feaft  upon  it,  feeing 
 the  Guilt  did  ftill  remain,  which  their  Sacrifice 
 could  not  remove ;  but  that  we  have,  becaufe 
 Cur  Offering  for  Sin  hath  made  a  compleat  Ex- 
 piation,and  given  us  the  greatefl:  Ground  of  Joy 
 and  Peace-  now  by  our  eating  of  it  we  muil 
 needs  be  concluded  to  partake  even  of  that  Al- 
 tar, and  fo  to  have  Remiffion  of  Sin. 
 
 *  Rev.  I.  6.    +1  Pet.  2.  9. 
 
 To 
 
74-  Menfa  Myfiica:   Or^  a 
 
 To  draw  then  this  Chapter  to  a  Conclufion.  If 
 we  take  a  Review  of  what  hath  been  feid  in  this 
 and  the  foregoing  Difcourfe,  we  may  be  fuffici- 
 ently  informM  what  Divines  mean  when  they 
 fay  that  the  Sacrament  is  a  Seal  of  the  Covenant 
 of  Grace;  we  fet  our  Seal  to  it  as  we  give  up 
 our  felves  to  God,  and  God  fets  his  Seal  again 
 to  it  by  delivering  the  Body  and  Blood  of  his 
 Son  to  us ;  the  Death  of  Chrifi:  there  reprefent- 
 cd  and  communicated  to  us,  doth  feal  to  us  Par-" 
 don  of  our  Sin,  and  all  BleffingS)  if  we  do  hear- 
 tily fet  our  Seal  to  the  Counter-part,  and  by 
 taking  and  receiving  Chrift  under  thefe  Signs, 
 promife  and  engage  moft  firmly  to  lead  a  Life 
 according  to  his  Will  revealed  to  us ;  God  feals 
 when  he  gives,  and  we  feal  when  we  receive ; 
 if  we  mean  as  really  as  he  doth,  then  we  have  a 
 Right  to  all  Things  fpecified  in  the  Covenant ; 
 by  which  you  may  difcern,  that  it  is  not  a  Seal 
 that  we  are  pardoned, and  our  Sins  are  forgiven, 
 but  that  God  remains  firm  in  his  Purpofes  of 
 Grace  ;  and  if  we  do  fo  too  in  our  Purpofes  of 
 Obedience,we  may  thence  conclude  that  we  are 
 pardoned ;  our  Affurance  then  of  our  particular 
 Pardon  is  a  thrng  that  refults  from  another  Afl: 
 of  ours,  which  is  a  ferious  comparing  of  our 
 Seal  and  God's  together,  or  a  refleding  upon 
 what  we  and  God  have  done  ;  when  wc  know 
 our  own  Sincerity  and  Heartinefs  in  our  Profef- 
 fion,as  we  are  affur'd  of  God's  Reality  and  Truth 
 in  what  he  promifeth,  then  we  may  conclude 
 well  of  our  felves.  and  reft  alTur'd  of  a  Pardon  ; 
 
 ye: 
 
Difcourfe  of  the  Lord's  Supper.        7  5 
 
 yet  our  Pardon  is  not  fealed  fo  certainly  as  God 
 finals  the  Covenant,  becaufe  the  Certainty  that^  we 
 have  in  our  [elves  of  our  being  pardoned,  relies 
 upon  a  thing  far  more  dubious  than  the  Certain- 
 ty we  have  that  God  will  pardon ;  our  Judg- 
 ment  concerning  our  felves  is  only  m  Human Acl^ 
 grounded  upon  the  trueKnowledge  of  our  felves, 
 whereas  our  Belief  of  the  Promife  is  a  Divine 
 F/2/>/?,grounded  upon  the  Word  of  God,  to  which 
 he  fets  his  Seal;  and  therefore  the  Conclufion 
 we  make  (which  ftill  follows  the  weaker  part) 
 or  the  Aflurance  we  attain  of  our  being  pardon- 
 ed, can  be  only  an  Afl:  of  Human  Faith,  it  can 
 never  be  fo  fure  as  one  of  the  PremifTes  is,  unleis 
 we  could  be  as  fure  that  we  fay  true  of  our  felves 
 as  that  God  faith  true  of  himfelf ;  if  it  were  as 
 certain  that  1  believe^  as  it  is  that  God  will  par- 
 don  all  that  believe^  then  the  Conclufion  would 
 be  as  certain  as  either,  that  therefore  I  am  paf^ 
 doned ;  but  feeing  the  firft  Propofition  is  groun- 
 ded on  a  fallible  Judgment  (and  it  is  poffible  I 
 may  deceive  my  fclf )  therefore  I  cannot  make 
 a  Conclufion  of  equal  Certainty  with  the  fecond 
 Propofition,  hut,  that  I  am  pardoned^  will  be  no 
 ftrbnger  than  this,  that  I  believe ;  yet  notwith- 
 ftanding,  if  a  Man  find  no  caufe  to  fafpeft  his 
 own  Reality,  he  may  have  a  Belief  of  his  Par- 
 don free  from  doubting,  and  may  refl:  well  fa- 
 tisfied  that  he  is  in  a  good  Eftate,  becaufe  no- 
 thing appears  to  the  contrary  but  that  he  fin- 
 cerely  doth  the  Will  of  Chrift ;  tho'  he  attains 
 unto  this  Perfuafion,  not  by  a  direO:,  but  by  a 
 
 reflex 
 
76  Men/a  Myjiica :  Or^  a 
 
 reflex  A£l  of  Faith,  i.  e.  not  merely  by  a  Belief  of 
 God's  Word,  which  no  where  faith  that  I  am 
 pardon'd,but  by  a  ferious  Examination  of  himfelf 
 according  to  the  Tenor  of  the  Word,  yet  feeing 
 he  difcerns  a  Conformity  between  himfelf  and 
 it,  he  may  have  a  very  good  and  ftrong  (tho^ 
 not  infalliblej  Aflurance  that  his  Sins  are  blot- 
 ted out,  and  fhall  not  be  imputed  to  him. 
 
 Whenfoever  then  we  approach  to  the  Lord's 
 Table,  we  fhould  come  with  a  Belief  that  God 
 makes  over  unto  us  the  greateft  Bleffings,  if  we 
 receive  them  as  he  requires;  now  all  that  he 
 requires  is,  that  we  would  love  and  obey  him 
 (as  we  faid  in  the  former  Chapter)  when  we 
 heartily  engage  to  this,  we  have  thereby  a  Con- 
 veyance made  to  us  of  all  that  Heaven  contains, 
 which  is  included  in  this  Phrafe,  Forgivemfs  of 
 Sm ;  for  you  may  cbferve,that  in  Scripture  Stile 
 the  taking  away  of  God's  Wrath  is  the  doing  of 
 fome  Favour ;  his  KindnefTes  are  not  meer  Ne- 
 gatives, or  Removals  of  Evil,  but  when  he  for- 
 gives Sin,N  and  inflifts  not  the  Punifhment,  he 
 confers  the  contrary  Bleffing,  and  reftores  us  to 
 the  Inheritance. 
 
 A  PR  AYE  R- 
 
 OLORDy  the  Father  of  Mercies^  and  the  God 
 of  all  ConfoUtion ,  who  hajl  not  only  mofi 
 gracioujlj  promifsd  Forgivenefs  to  all  them  that  rvith 
 hearty  Repentance  and  true  Faith  turn  unto  thee^  but 
 dfo  made  a  new  Covenant  with  m  in  the  Blood  of 
 
 Chriji 
 
^ifcmrfe  of  the  Lord's  Supper.    .  7  7 
 
 Chrifl  for  the  Remiffion  of  Sins ^  which  thou  Ukewife 
 fealeji  to  m  in  the  Sacrament  of  it^  1  mojl  humbly 
 hefeech  thee  to  make  me  thoroughly  fenftble  of  the 
 Greatnefs  and  of  the  Riches  of  this  Grace^  that  fo  I 
 mny  neither  neglect  it^  nor  he  unthankful  for  it^  hut 
 go  unto  that  holy  Feafi^  to  which  thou  invitefi  me^ 
 tifon  his  Body  and  Bloody  there  to  frefent  my  felf  un* 
 to  thee  with  a  lively  Faith  and  unfeigned  Repent^ 
 anccy  and  then  to  receive:  the  Affurances  that  thou 
 wilt  be  merciful  to  my  Sins^  and  remember  them  no 
 more^  and  then  to  blefs  and  praife  thee  for  fucb 
 firong  Affurance  as  thou  hajl  given  m  by  the  Blood, 
 of  thy  dear  Son^  ivho  facrificed  himfelf  for  our  Sins, 
 and  by  ?naking  m  Partakers  of  that  Sacrifice^  in  the 
 Cormnemoratton  of  it^  which  thou  thy  felf  haji  OT'- 
 d  (Lined  for  our  fuller  Satisfaffion. 
 
 And  what  greater  Satisfaction  can  we  have^  than 
 to  be  affuted  that  we  are  reconciled  unto  thee^  and  at: 
 Peace  with  thee^  and  thereby  to  be  eas'*d  of  that  in- 
 tolerable  Burden  of  our  Sins,  whichy  fljould  it  lie 
 upon  m^  would  prefs  m  down  to  Hell  ^ 
 
 0  make  me  more  deeply  fenfble  of  the  Weight  of 
 their  Guilty  that  fo  I  may  the  more  admire  the  ex» 
 ceeding  Riches  of  thy  Grace^  which  will  deliver  me 
 from  that  Load. 
 
 For  the  obtaining  of  which  Deliverance^  I  ought 
 to  be  willing  to  fubmit  to  any  thing  which  thou  fhalt 
 demand  of  me^  and  to  think  no  Conditions  hard  or 
 uneafy^  but  be  as  ready  ever  to  forgive  freely,  even 
 the  greatefl  Offences  againfl  me^  as  I  am  defirom 
 thou  wouldfl  forgive  all  my  Offences  againji  thee ; 
 0  Lord^  difpofe  mj  Souly  I  befeech  tbee^  unto  this 
 
 Grace, 
 
78  Menfa  My  file  a:   Or^  a 
 
 Grace^  as  an  Ecirneft  of  the  other  ;  root  out  all  Ha- 
 tredj  Emnhy  ^  and  Ill-m/I^  cleanfe  me  fo  ferfe6tlj 
 frdm  the  leajt  Relique  of  them^  and  pojfefs  me  with 
 fuch  hearty  Love  and  K^indmfs  towards  all  Men^even 
 towards  my  hitter  eft  Enemies  ^  that  I  may  mote  com^ 
 fort  ably  expccl  to  receive  ferfe^  Kemijjion  and  Tor" 
 givenefs  from  thee ^  by  thoje  Pledges  of  thy  Love 
 which  I  receive  from  the  Hands  of  thy  Minifler. 
 
 Whoje  Jbfolution  here  froncunced  on  Earthy  I 
 hefeech  thee  ratify  in  Heaven^  thro^  our  Lord  ^efm 
 Chrifi^  who  lives  for  ever  to  make  Interceffionfor  /^i"; 
 to  tihom^  with  thee^  0  Father ^  and  the  Holy  Ghofi^ 
 he  everlafiing  Praifes^  Amen. 
 
 CHAP.    V. 
 
 It  u  a  means  of  our  nearer  Union  with  the  Lord  Je* 
 fm.  The  Nature  of  this  'Union ^  and  its  Effecfj 
 is  explained  in  Five  Conjiderations.  For  Chriji 
 communicates  his  Body  and  Blood  to  t^.  iVe  are 
 Kjn  to  him  by  Faith  and  Love.  And  receive 
 hereby  greater  Meafures  of  his  Spirit^  which  is  the 
 Bond  of  Union,  And  an  Earneft  and  Pledge  of 
 a  happy  Refurre^ion. 
 
 nr^^  E  Diftance  being  taken  away  bet^X^eeri 
 X^  God  arxd  us,  this  Sacrament  muft  be  cort- 
 fidered  as  a  Means  of  our  nearer  Union  with  our 
 Lord  Chrift,  he  doth  not  only  kind}y  entertain 
 us  when  we  come  to  his  Table,  but  he  likewife 
 knits  and  joins  us  to  bimfelf  j  he  Eiot  only  tie?' 
 
Difcourfe  of  the  Lord^s  Supper.       79 
 
 us  with  Cords  of  Love,  and  binds  us  to  his  Ser- 
 vice by  Favours  and  Bleffings  conferred  on  us; 
 but  in  fome  fort  he  makes  us  one  with  him,  and 
 takes  us  into  a  nearer  Conjunftion  than  before 
 we  enjoyed ;  and  who  would  not  defire  to  be 
 enfolded  in  his  Arms?  Who  would  not  repofe 
 himfelf  in  his  Bofom  ?  But  who  durft  have  pre- 
 fumed  to  entertain  a  Thought  of  being  married 
 unto  him,  and  becoming  one  with  him  ?  And 
 yet  who  would  refufe  fuch  a  Favour  now  that 
 it  is  offered  to  us,  but  they  that  neither  know 
 him  nor  themfelves. 
 
 This  Covenant  into  which  we  enter  Is  a  Mar- 
 riage Covenant,  and  our  Lord  promifes  to  be 
 as  a  Husband  to  us,and  we  chufe  him  as  the  beft 
 Beloved  of  our  Souls ;  it  is  none  of  the  common 
 Friendfhips  which  we  contrafl:  with  him  by 
 eating  and  drinking  at  his  Table,  but  the  rarerfc 
 and  higheft  that  can  be  imagined,  and  we  are  to 
 look  upon  this  as  a  Marriage  Feaft ;  what  this 
 Union  then  with  Chrift  is,  it  need  not  be  dif- 
 puted,  we  may  be  fure  that  it  is  fuch  an  one  as 
 is  between  a  Man  and  his  Wife,  the  Vine  and 
 the  Branches,  the  Head  and  the  Members,  the 
 Building  and  the  Foundation  (as  hereafter  wiW 
 tnore  fully  appear)  yea^  far  beyond  all  forts  of 
 tJnion,  whether  moral,  natural,  or  artificial, 
 which  the  World  affords  Example  of.  That 
 which  I  am  to  fliew,  is,  that  by  thefe  Sacra- 
 mental Pledges  of  his  Love,  and  this  Communi- 
 on with  Chrift  our  Lord,  we  are  fafter  tied  unto 
 him;  and  the  Ligaments  are  made  more  ftrong 
 
 I  and 
 
8o  Menja  Mjfiica :  Or^  a 
 
 and  indlffoluble  between  us.    This  will  be  ma- 
 nifeft  upon  thefe  Confiderations. 
 
 I.  Seeing  we  do  after  a  fort  eat  Chrift's  Flefli 
 and  drink  his  Blood,  wc  muft  needs  thereby  be 
 incorporated  further  with  him.I  difpute  not  now 
 in  what  fenfe  we  eat  and  drink  his  Body&:  Blood, 
 but  fo  far  as  we  grant  that  we  do  that,  fo  far  the 
 other  is  likewife  done.  Our  union  is  of  the  fame 
 kind  and  degree  with  our  communion  and  parti- 
 cipation. And  therefore  when  the  Apoftle  fpeaks 
 of  a  Communion  w^ith  them,  iCor,  lo.  16.  that 
 Adhefion  and  cleaving  to  Chrift  fignifies  that  in 
 fome  fort  we  are  made  one  with  him.  So  Chryfo- 
 fiom  obferves,that  the  Apoftle  ufed  not  the  Word 
 f/.57oX">which  is  Participatw/^yhut  MivwiAyQommuni- 
 e);7,becaufe  he  would  iliew  the  near  ConjunQion 
 that  is  between  us,  and  that  we  are  knit  and  u- 
 nited  to  him  by  this  partaking  of  him.  So  like- 
 wife  Oecumemuo  upon  the  Place  obferves,  that 
 Chrift's  Blood  united  us  to  him  as  our  Head, 
 J^tA  ^  iy,iU^H''^^i  by  our  receiving  of  it.  And  in- 
 deed as  it  is  contrary  to  all  Analogy  of  Speech  to 
 call  the  Bread  and  Wine  by  the  Name  of  Chrift's 
 jpody  and  Blood,  if  they  be  not  at  all  fo,  in  like 
 manner  it  is  incongruous  to  ufe  the  Phrafe  of 
 eating  and  drinking,  if  there  be  no  Union  be- 
 tween us  and  that  which  we  eat  and  drink. 
 '  II.  Faith  and  Love  bearing  a  great  part  in  this 
 holy  Action,  and  Chrift  being  by  them  embra- 
 ced, it  muft  needs  be  a  means  of  our  nearer  Uni- 
 on ;  for  Union  (you  knoWy^  begins  in  our  Con- 
 fenc  unto  him,  and  therefdre  the  ftronger  that 
 ^     '        .  ^  grows, 
 
DlfcoLirfe  of  the  Lord's  Supper.       8  f 
 
 grows,and  with  the  greater  dearnefs  of  affeclioa- 
 that  is  exprelTed,  the  (tronger  and  ciofer  our 
 Union  to  him  bv:^'-mes.  Now  Faith  and  Love 
 (whxh  are  our  Corifent)  receive  here  a  great  in- 
 creafe  of  Strengt!i,by  the  mcft  inrenfe  Operation 
 of  them,  which  is  apt  to  pcrfefl:  and  compleat 
 them.  No  Man  comes  aright  hither  that  doth 
 not  from  the  bottom  of  his  Heart  (as  you  have 
 feen^  refign  himfclf  unto  the  Will  of  ChriiT",  to 
 be  moved  and  governed  at  hisPleafure,  he  muft 
 dilTolve  into  the  Heart  of  his  Saviour  (if  I  may 
 fo  fpeak)  to  have  no  Motion  but  according  as 
 that  beats,  fo  that  his  whole  Life  fhould  be  but 
 a  Pulfe  anfwering  to  the  Heart  of  Chriil.  And  ib 
 ^  Cyril  brings  in  Chrift  calling  upon  Men,  and 
 faying,  I  am  the  Bread  of  Life,  eiaS'i^A^i  iiz  kaU-ttc^ 
 ^6u.bjj  ^  irJ  v^.{ji^(o  (pv^iixali,  take  uic  in  as  a  Leaven, 
 to  diflFufe  it  felf  thro'  your  whole  Mafs,  be  you 
 even  leavened  with  me,  that  every  Bit  of  you 
 may  tafle  of  me ;  this  can  be  effeded  by  nothing 
 elfe  but  a  hearty  Conjunftion  of  our  Wills  with 
 ChriiVs,  we  rnufi:  put  our  (elves  wholly  out  of 
 our  own  Power,  as  the  Wife  doth  when  f!ie 
 gives  her  felf  to  her  Plusband,  and  the  more  we 
 can  get  out  of  our  felves,  fo  as  to  have  no  pro- 
 per Will  of  our  own,  the  more  we  become  one 
 with  him  ,  when  we  feel  not  our  feives  to  be 
 any  thing  at  all,  nor  to  have  any  Intereft  dif- 
 ferent from  that  of  his,  then  we  and  he  are 
 made  perfe£l!y  one,  or  rather  we  are  not,  but 
 he  is  All.-  Now  this  Abolition  of  Propriety  iu 
 
 *  Bom*  in  ■:Mjfl*  Com* 
 
 i  2  our 
 
8i  Menfa  Myftica :   Or^  a 
 
 our  felves,  is  much  promoted  by  the  remem- 
 brance of  Chrift's  Death  and  his  invaluableLove, 
 whereby  we  become  dead,  and  are  even  fnatch- 
 ed  and  ravifhed  from  our  felves ;  whatfoever 
 ether  Unions  there  may  be,  they  all  wait  and 
 attend  upon  this,  which  lays  the  Foundation  of 
 them;  yea,  by  this  Faith  and  Love  our  Hearts 
 are  more  enlarged,  the  Veffels  of  our  Souls  are 
 rendered  more  capable,and  the  Temple  of  Chrift 
 is  much  more  amplified,to  receive  more  of  God's 
 Prefence.     And  that  is  the  next  thing. 
 
 III.  The  Holy  Spirit  is  here  conferred  on  us 
 in  larger  Meafures,  which  is  the  very  Bond  and 
 Ligament  that  ties  us  to  him ;  for  this  Union  is 
 not  only  fuch  a  moral  Union  as  is  between  Huf- 
 band  and  Wife  (which  is  made  by  Love)  or  be- 
 tween King  and  Subjefts  (  which  is  made  by 
 Law)  but  fuch  a  natural  Union  as  is  between 
 Head  and  Members ,  the  Vine  and  Branches, 
 which  is  made  by  one  Spirit  or  Life  dwelling  in 
 the  whole. 
 
 For  the  underftanding  of  this  (which  I  Ihall 
 infill  on  longer  than  the  reft)  you  muft  confider 
 thefe  things. 
 
 I.  That  our  Union  with  Chrift  is  fet  forth  by 
 many  things  in  Scripture,  or  in  St.  ^  ChryfoJlonPs 
 Phrafe,  ^la:  tqwuv  nua.^  v'snscTHjJotaTw;'  evoT,  he  Unites 
 us  to  himfelf  after  many  Patterns,  I  think  there 
 is  not  a  better  Collection  of  them  than  we  meet 
 with  in  him. 
 
 He 
 
Dijcourfe  of  the  LorcTs  Supper.      8^ 
 
 He  is  the  Head  (faith  he)  we  are  the  Body  ; 
 he  is  the  Foundation,  we  are  the  Building  ;  he 
 is  the  Vine, we  are  the  Branches ;  he  is  the  Bride- 
 groom, we  are  the  Bride ;  he  is  the  Siiepherd, 
 we  are  his  Sheep ;  he  is  the  Way,  we  are  the 
 Travellers ;  we  are  the  Temple,  and  he  is  the 
 Inhabitant ;  he  is  the  Firft-born,  we  are  his 
 Brethren  ^  he  is  the  Heir,  we  the  Co  heirs  ;  he 
 is  the  Life,  we  are  the  Living,  &c.  All  thefc 
 things  ivuffiy  iix(pauvei,  do  fliew  an  Union,  and  fuch 
 an  one  that  will  not  admit  the  leaft  thing  to 
 come  between  them. 
 
 2.  Obferve,  that  the  higheft  and  clofeft  Uni- 
 on is  that  which  is  made  by  one  Spirit  and  Life 
 moving  in  the  whole,  and  therefore  I  take  notice 
 that  theScripture  deHghts  moft  frequently  to  ufe 
 the  two  firit  Examples  of  a  Body  and  a  Building, 
 and  thofe  that  are  neareft  to  thefe ;  now  becaufe 
 a  Building  hath  no  Life,  but  yet  by  its  Firmnefs 
 and  Strength  doth  notably  fet  forth  the  Firm- 
 nefs of  the  Union  that  is  between  Chrift  and  his 
 People,  therefore  the  Apottle  puts  both  thefe  to- 
 gether, and  calls  Chrift  a  lwif2g  Stone ^  and  thofe 
 that  come  to  him  lively  or  living  Stones^  which 
 are  built  up  a  fpiritual  Houfe  or  Temple,  where 
 they  offer  fpiritual  Sacrifices  unto  God,  i  Pet,  2. 
 4,  5.  that  Union  therefore  is  moft  perfect  which 
 is  made  by  Life,  tho'  others  may  be  of  greateft 
 Strength,  and  therefore  the  Apoftle  applies  it 
 even  to  things  without  Life,  that  he  might  the 
 better  fhew  the  Union  between  Chrift  and  his 
 Members  by  one  Life,which  is  in  Strength  more 
 
 Is  like 
 
'84.  Me}[fa  My  flic  a  :  Or^  a 
 
 like  theSoIidnefs  of  a  Temple  than  any  other 
 thin;:; ,  vvhof^  Parts  are  to  cemented  as  if  they 
 would  laft  as  long  as  the  World. 
 
 ?.  We  rriufl  obierve,that  things  at  the  greateft 
 diitince  may  be  united  by  one  Spirit  of  LiJe 
 aQuating  them  both,and  fj  may  Chrift  and  we, 
 tho'  we  enjoy  not  his  Bodily  Prefence.  It  is  truly 
 noted  by  a  mofl  Reverend  ^  Perfon,  that  the 
 formal  reafon  of  the  Union  that  is  made  between 
 the  Parts  of  our  Body  confilts  not  in  their  Conci- 
 nuity  and  touching  of  each  other,  but  in  the  A- 
 nimatioii  of  them  by  one  and  the  fame  Spirit 
 which  ties  them  all  together;  if  the  Spirit  with- 
 draw it  fdf  from  any  Part,  fo  that  it  be  mortifi- 
 ed, it  prefently  remains  as  if  it  were  not  of  the 
 Body,  tho^  its  Parts  ftill  touch  the  next  Member 
 ,to  it ;  and  fo  we  fee  in  Trees,  if  any  Branch  be 
 deprlvM  of  the  vegetative  Spirit,  it  drops  from 
 the  Tree^-  as  now  no  more  belonging  to  it;  on 
 the  other  fide,  you  fee  the  Toes  have  an  Union 
 with  the  Head  (tho'  at  a  d uiance)  not  only  by 
 the  intervening  of  many  Parts  that  reach  from 
 them  unto  it,  bat  by  the  Soul  that  is  prefent  in 
 the  fartlieft  Member,  and  gives  the  Head  as 
 fpcedy  Notice  of  what  is  done  in  the  remoteft 
 Part,  as  if  it  were  the  next  Door  to  the  Brain, 
 and  this  it  doth  without  the  AfTiflance  of  the 
 neiglibouring  l^arts,  that  fliould  whifper  t!]e 
 Grief  of  the  Toes  from  one  to  the  other  till  the 
 Head  hear.but  wirhout  the  leail  Trouble  to  any 
 of  them  which  do  riot  feel  their  Pain.     If  you 
 
 t  Archbidlop  V^j-r. 
 
 fliould 
 
Difcourfe  of  the  Lord^s  Supper.      85 
 
 fhould  fuppofe  therefore  our  Body  to  be  as  high 
 as  the  Heavens,  and  the  Head  of  it  to  touch  tlie 
 Throne  of  God,  and  the  Feet  to  ftand  upon  his 
 Footftool  the  Earth,  no  fooner  could  the  Head 
 think  of  moving  a  Toe,  but  prefently  it  would 
 ftir ;  and  no  fooner  could  any  Pain  befal  the 
 moft  diftant  Part,  than  the  Head  would  be  advi- 
 fed  of  it,  which  mufl:  be  by  Virtue  of  that  Spi- 
 rit, which  is  conceived  alike  prefent  to  every 
 Part ;  and  therefore  that  muft  be  taken  Ukewife 
 to  be  the  reafon  of  that  Union  which  is  among 
 them  all ;  juft  fo  may  you  apprehend  the  Union 
 to  be  betv/een  Chrift  our  Head  and  us  his  Mem- 
 bers, altho'  in  regard  of  his  Corporal  Piefence 
 he  be  in  the  Heavens,  which  mufl:  receive  him 
 until  the  Time  of  the  Reftitution  of  all  things, 
 Jcfs  5,  21.  yet  he  is  here  with  us  always,  even 
 to  the  End  of  the  World  (Matth.  28.  20.;  in  re- 
 gard of  his  Holy  Spirit  working  in  us,  by  this 
 he  is  fenfible  of  all  our  Needs,  and  by  the  vital 
 Influences  of  it  in  every  Part  he  joins  the  whole 
 Body  fitly  together,  fo  that  he  and  it  make  one 
 Chrift,  according  as  the  Apoftle  faith,  1  Cor. 
 12,  1  ;2.  As  the  Body  is  one^  and  hath  many  Members^ 
 and  all  the  Members  of  that  one  Body^  bewg  manyy 
 are  one  Bodj^  fo  alfo  is  Chrifi  ;  and  that  this  Uni- 
 on is  wrought  by  the  Spirit  (which  every  tru^ 
 Chriftian  hath  Dwelling  in  him,  i  Cor.  6.  17. 
 Rom.  8.  9.)  the  next  Verfe  (ver.  i  jj  will  tell 
 you,  We  are  all  baptized  into  one  Body  by  one  Spt- 
 rit.  Sec.  wliich  will  lead  me  to  the  fourih  thing, 
 for  which  all  this  was  faid. 
 
 I  4  4.  We 
 
S6  Menfa  Mjftica :  Or,  a 
 
 4.  We  receive  of  this  Spirit  when  we  worthi- 
 ly communicate  at  the  Supper  of  the  Lord,  ac- 
 cording as  the  Apoftle  in  that  ijth  Verfe  is 
 thought  to  fay,  M^i?  have  been  all  made  to  drink 
 into  one  Spirit^  i.  e.  we  have  all  reafon  to  agre^ 
 well  together,  for  there  is  but  one  Spirit  that 
 animates  the  whole  Body  of  us,  which  we  re- 
 ceive at  the  Table  of  the  Lord  when  we  drink 
 the  Cup  of  Bleffing;  one  Chriftian  doth  not  drink 
 X)ut  of  the  fame  Cup  a  Spirit  of  Peace,  and  ano- 
 ther Chriftian  a  Spirit  of  Contention,  but  as 
 Chryfojiorn  expounds  it,  ^e)^  r  twilw  UQo^V  i^v^Ayur 
 yUvt  ^c.  \ye  all  come  to  be  initiated  in  the  fame 
 Secrets,  we  all  enjoy  the  fame  Table,  and  thq' 
 he  doth  not  fay  (as  it  follows  in  him)  that  we 
 eat  the  fame  Body  and  drink  the  fame  Blood, 
 yet  fince  he  makes  mention  of  the  Spirit,  he 
 faith  bothj  for  in  both  we  are  watered  with  one 
 and  the  fame  Spirit,  even  as  Trees  (faith  f  he) 
 are  watered  out  of  one  and  the  fame  Fountain, 
 or,  if  we  underftand  the  Apoftle's  Words  of  the 
 Spirit,  received  (-^  ^ATTKri^d^jQ-J  after  Baptifm, 
 but  f^e)  i^vTnejLwv)  before  the  Sacrament  of  the 
 Lord's  Supper,  whereby  he  further  waters  (fo 
 the  Word  ^ontcj  is  ufed,  i  Cor.  3.  6,  7,  8.)  that 
 which  he  hath  planted,  yet  ftill  it  will  be  true, 
 that  at  this  time  good  Chriftians  do  receive  lar- 
 ger Irrigations  from  that  Fountain  of  Life,  that 
 they  may  flhoot  up  to  a  greater  Height,  and 
 bring  forth  more  Fruit ;  for  this  Spirit  is  always 
 needful,  being  that  which  maintains  pur  Life, 
 
 ^"""^  +  v.  Cbr^fo[i.  C?  Theofhil.  " 
 
 and 
 
Vifcourfe  of  the  Lord^s  Supper.      87 
 
 and  It  is  given  in  the  Ufe  of  thofe  Means  that 
 God  hath  inftituted  for  Increafe  in  Grace,  of 
 which  Means  this  holy  Feaft  being  one  of  the 
 chief,  that  Life-giving  Spirit  muft  be  conceived 
 to  lay  fafter  hold  of  us,  and  knit  us  more  unto 
 our  Head  ;  it  is  the  vzs  vkaria.  of  the  Lord  Je- 
 fus,  that  Power  which  fupplies  his  Place  here  in 
 the  World,  by  which  he  is  prefent  to  our  Souls ; 
 now  when  fhall  we  conceive  it  more  prefent, 
 than  when  we  remember  him  whofe  Spirit  it  is, 
 and  when  he  doth  exhibit  himfelf  unto  us  under 
 thefe  Shadows  of  Bread  and  Wine?  thefe  arc 
 Tokens  of  his  Prefence,  and  reprefent  him  to  us, 
 the  Spirit  is  that  whereby  he  is  prefent,  and 
 therefore  here  it  muft  be  again  conferred  on  us, 
 here  it  doth  take  a  ftrong  Seizure  of  us,  here  it 
 poffelfes  it  felf  more  fully  of  all  our  Faculties, 
 here  it  gives  us  more  fenfible  Touches  from  our 
 Head,  and  makes  us  feel  more  vital  Influences 
 defcending  thence  unto  us,  and  fo  (it  being  the 
 Bond  of  Union)  muft  needs  ftrengthen  and  con-» 
 firm  us  in  an  infeparable  Conjunftion  with  him ; 
 Chrift  doth  not  defcend  locally  unto  us,  that  wc 
 rnay  feed  on  him,  but  as  the  Sun  toucheth  us 
 by  his  Beams  without  removing  of  its  Sphere, 
 fo  Chrift  comes  down  upon  us  by  the  Power  of 
 the  Holy  Ghoft,  moving  by  its  heavenly  Virtue 
 in  our  Hearts,  tho'  he  remain  above  ;  and  this 
 Virtue  coming  from  our  Head,  the  Man  Chrift 
 Jefus,  it  doth  both  quicken  us  to  his  Service, 
 and  tie  us  to  him,  and  likewife  we  are  faid  to 
 partake  of  his  Body  and  Blood,  becaufe  we  fen- 
 
 fibly 
 
88  Menfa  Myjlica:   Or^  a 
 
 (Ibly  feel  the  Virtue  and  Efficacy  of  them  in  our 
 felves. 
 
 And  do  not  wonder  that  I  fay  we  are  more 
 ftrongly  united  to  Chrift  hereby,  for  Union  is 
 not  to  be  conceived  without  all  Latitude,  but 
 to  be  looked  on  as  capable  of  Increafe  or  Dimi-. 
 nution,  and  as  that  which  may  grow  loofe  and 
 flack,  or  be  made  more  perfefl:  and  compadl ;  as 
 it  is  with  the  Soul  and  Body,  fo  it  is  between 
 Chrift  and  his  Members  ;  tho'  the  Soul  be  not 
 quite  unloofed  from  the  Body,  yet  by  Sicknefs 
 the  Bonds  may  become  rotten,  or  by  fafting 
 they  may  grow  weak  and  feeble,  fo  that  it  may 
 liave  but  Gender  Hold  of  its  Companion,  and  a 
 little  Violence  may  fnap  them  afunder  ;  even  fo 
 tho'  our  Souls  be  tied  to  Chrift,  yet  by  our  daily 
 Infirmities,  or  the  frequent  Incurfions  of  our 
 Enemies,  or  by  long  abftaining  from  this  holy 
 Food,  and  other  Negligences,  we  fliall  find  a 
 kind  of  Loofenefs  in  our  Souls,  and  that  we  are 
 going  off  from  Chrift,  and  tending  to  a  DiiTo- 
 lution,  unlefs  we  gird  up  the  Loins  of  our  Mind, 
 and  be  vigilant  and  fober,  watching  unto  all  ho- 
 ly Duties;  and  therefore  as  in  the  former  Cafe 
 we  muft  betake  our  fclves  to  our  Phyfick,  and 
 Food,  and  good  Exercife,  for  the  making  the' 
 •  Bonds  found  and  ftrong,fo  in  this  we  muft  have 
 recourfe  to  the  holy  Feaft  we  are  fpeaking  of 
 (which  is  both  Meat  and  Medicine)  and  we 
 muft  ftir  up  the  Grace  that  is  in  us,and  beg  more 
 of  the  Spirit  of  God,  that  may  ftrcngthen  the 
 things  that  remain  and  are  ready  to  die. 
 
 To 
 
Difcourfe  on  the  LorcTs  Supper.      89 
 
 To  receive  the  Spirit  not  bv  Meafurc,  is  the 
 Privilege  of  none  bat  our  Head  ;  we  that  receive 
 from  ^  his  Fuhiefs,  have  not  our  Portion  all  at 
 once,  but  muir  daily  look  for  a  f  ^'^'^pp^)'  of  the 
 spirit  of  Jefi^s  Chrijl.  And  fo  the  Apoitle  faith, 
 ^  The  Righ:eouf}7rfs  of  God  is  revealed  from  Taith 
 to  Fiiith^  and  we  nuiji  groiv  up  into  hnn  in  all  things^ 
 rvhich  is  the  Head,  even  Chrifl,  Which  fliews 
 that  we  may  be  made  one  with  him  in  a  more 
 excellent  manner  than  when  v.'e  were  firll  born, 
 becaufe  the  Spirit  of  Chrift  grows  unto  a  greater 
 Strength  within  us  as  we  receive  more  of  hea- 
 venly Nutriment  into  our  Souls. 
 
 And  this  is  all  that  is  meant  by  the  real  Pre- 
 fence  of  Chrift  in  this  Sacrament,  which  the 
 Church  fpeaks  of  and  believes,  as  it  is  one  rea- 
 fon  likewife  of  the  Chitnge  wliich  is  fo  much  noi- 
 fed,  becaufe  by  his  Power  thefe  things  become 
 efFeftuai  to  fo  great  Purpofes  Vv'hen  they  are  ho- 
 Ii!y  received  ;  our  Lord  doth  call  thefe  Signs  by 
 the  Name  of  the  things  they  fignify,  becaufe  in 
 a  fpiritual  manner  his  Body  and  Blood  are  pre- 
 ^Qut  to  us,  vi^.  by  the  Communication  of  that 
 to  us  which  they  did  purchafe  for  us ;  from  the 
 facred  Humanity  of  Chrifl:  Life  and  Spirit  is  de- 
 rived unto  us,  as  Motion  is  from  the  Head  unto 
 the  Members,  and  the  Power  of  the  Godhead 
 doth  diffufe  the  Virtue  or  Operation  of  the  Hu- 
 man Nature,  to  the  enlivening  the  Hearts  of 
 
 *  Phil.  I.  19.    f  Rom.  I.  17.    *Eph.  4.  15. 
 
 Men 
 
90  Menja  Mjfiica:   Or^  a 
 
 Men  that  rightly  receive  the  Sacramental  Pled- 
 ges. '\  Ma^nnn  is  called  fpiritual  Bread,  and  Wa- 
 ter that  came  out  of  the  Rock  is  named  fpiritual 
 Drink,  and  the  Rock  is  faid  to  be  Chrift,  be- 
 caufe  they  did  fignify  him,  and  were  Tokens  of 
 hisPrefence,  and  therefore  much  more  may  this 
 Bread  and  Wine  be  called  his  Body  and  Blood, 
 and  be  fpoken  of  as  if  they  were  himfelf,  becaufe 
 they  do  more  lively  reprefent  him,  and  he  hath 
 annexed  his  Prefence  more  powerfully  to  them; 
 or  as  one  of  the  Ancients  faith,  they  are  called 
 his  Body  and  Blood,  not  becaufe  they  are  pro^ 
 perly  fo,  [ed  quod  in  fe  mjjlerium  corporis  eytis  & 
 fmguinis  ccnttnemty  but  becaufe  they  contain  in 
 them  the  Myftery  of  his  Body  and  Blood. 
 
 And  this  ("as  I  faidj  is  all  the  Change  that  we 
 are  to  underftand  in  them,  according  as  Theodo^ 
 ret  doth  excellently  exprefs  it :  Chrift  (^faith  ^  he^ 
 calls  them  by  the  Name  of  the  things  they  repre- 
 fent, not  changing  the  Nature^  but  adding  Grace  un^ 
 to  the  Nature ;  and  what  that  Grace  is  I  have  al- 
 ready told  you  in  this  Chapter ;  fo  that  the  reil 
 Prefence  is  not  to  be  fought  in  the  Bread  and 
 Wine,  but  in  thofe  that  receive  them,  according 
 as  learned  Hooker  fpeaks;  for  Chrift  faith  firft, 
 Take^  and  eat^  and  then  after  that,  this  is  my  Body ; 
 before  we  take  and  eat  it  is  not  the  Body  of 
 Chrift  unto  us,  but  when  we  take  and  eat  as 
 
 \  I  Cor.  10.  3.  4-^  *  OJ  r  ^\i(Tiv  fjLija,CAKwvt  otAAct  ^  x*^^* 
 ry  ?yV«  ^c^^i^eiKcoi.  Dialog.  1. 
 
 we 
 
Difcourfe  of  the  Lord's  Supper.        9 1 
 
 we  ought,  then  he  gives  us  his  whole  felf,  and 
 puts  us  into  Pofleffion  of  all  fuch  faving  Graces 
 as  his  facrificed  Body  can  yield,  and  our  Souls  do 
 then  need  ;  the  Change  is  in  our  Souls,  and  not 
 in  the  Sacrament ;  we  are  thought  not  tranfub- 
 Itantiated  into  another  Body,  yet  metamorpho- 
 fed  and  transformed  into  another  Likenfes  by 
 the  offering  up  of  our  Bodies  to  God,  which  is 
 a  piece  of  this  Service,  K^w.  12. 12.  and  fofomc 
 obferve  that  all  other  Meat  is  received  as  it  is  in 
 it  felf,  and  no  otherwife,  but  this  Meat  is  divers, 
 as  it  is  received ;  other  Meat  affedeth  and  alter- 
 eth  the  Tafte,  but  here  the  Tafte  altereth  the 
 Meat ;  for  if  it  be  worthily  received  it  is  the  Bo- 
 dy  and  Blood  of  Chrift,  if  unworthily  it  is  hut 
 bare  Bread  and  Wine. 
 
 But  yet  this  muft  be  cautioufly  underflood 
 when  we  thus  fpeak,for  this  Prefence  ^s  theBread^ 
 tho'  in  it ;  tho'  it  be  only  in  us^  yet  ic  comes 
 tvith  it  unto  us,  if  we  will  receive  him,  becaufe 
 elfe  we  fhall  not  know  how  unworthy  Perfcns 
 are  faid  to  be  guilty  of  his  Body  and  Bloody  if  he 
 be  not  prefent  with  his  Body  and  Blood  to  work 
 in  Mens  Souls. 
 
 This  likewife  is  to  be  further  obfervM,  for  the 
 better  underftanding  of  it,  that  the  Devil,  who 
 loves  to  imitate  God,  that  he  may  the  better 
 cozen  and  cheat,  doth  feldom  manifeft  liis  Pow- 
 er to  any  great  Purpofe,  but  when  he  is  called 
 by  fome  of  his  own  Ceremonies  and  Sacraments 
 that  he  hath  appointed ;  this  doth  but  tell  us^ 
 that  Chrift  is  then  moft  powerfully  prefent 
 
 when 
 
9^  Menfa  Myfllca :  Or,  a 
 
 when  we  ufe  his  Rites  which  he  hath  inftiru- 
 ted  and  hallowed  as  fpecial  Remembrances  of 
 his  Love,  and  Teftimonies  of  our  Love  unto 
 him. 
 
 So  that  we  may  come  hither,  and  expefl  that 
 we  fliall  feel  more  at  fuch  a  time,  and  in  the  Ufe 
 of  fuch  Means,  than  at  or  in  others,  becaufe  he 
 hath  made  them  his  Body  and  Blood  in  fuch 
 fort  as  1  have  declared. 
 
 Other  Union  than  this  (by  Chrifl's  Spirit)  I 
 know  no  Ufe  of,  tho'  we  Ihould  believe  that 
 which  we  do  not  underftand  ;  I  can  conceive 
 great  things  concerning  the  Power  of  Chrift's 
 Human  Nature,  and  it  is  not  for  us  to  tell  how 
 far  it  may  extend  its  Influences  thro"  the  Inhabi- 
 tation of  the  Deity  ;  that  it  is  brighter  than  the 
 Sun,  St.  Paul  favv  when  the  Lord  appeared  to 
 him,  ji^s  26.  I  ],  and  as  the  Sun  we  fee  com- 
 Riunicates  his  Beams  a  vaft  way,  and  twifts  ic 
 felf  about  us  by  Silver  Threads  of  Light,  tho' 
 feated  in  the  Heavens,  fo  may  we  conceive  that 
 the  facred  Humanity  of  Chrifl  doth  tie  us  to  it 
 felf  by  Cords  of  Love,  and  now  embrace  us  in 
 its  out-llrecched  Arms  after  a  more  affectionate 
 manner  when  we  come  to  remember  him  ;  but 
 to  what  Purpofes  this  fhould  ferve,  I  do  not 
 well  underftand,and  without  the  Spirit  of  Chrift 
 dwelling  in  us  the  Flefli  can  projfit  nothing  at  all, 
 tho'  never  fo  glorious,  and  therefore  I  lay  afide 
 fuch  Thoughts,  and  content  my  felf  to  know  ^ 
 that  tiiey  that  are  joined  {pv  cleave)  to  the  Lord 
 are  one  Spirit.  5.  Now 
 
 *  I  Cor,  6>  1 7, 
 
^ifcourfe  of  the  LortTs  Suffer.       95 
 
 5.  Now  from  this  fecret  Union  that  is  here 
 made  between  Chrift  and  our  Perfons,  it  comes 
 to  pafs  that  this  Sacrament  hath  been  account- 
 ed an  Earneft  and  Pledge  of  the  Refurrefliion, 
 for  nothing  that  is  made  one  with  Chrift  can 
 die  and  be  loft,  but  he  will  raife  it  up  again  ac 
 the  laft  Day,  his  Spirit  can  find  out  all  their 
 Duft  after  a  Thoufand  Changes,  it  cart  gather 
 all  their  Difperfions,  and  re-unite  their  fcatter'd 
 Crumbs,  and  knead  them  again  into  a  ^  goodly 
 Body ,  and  this  it  will  do,  for  their  very  Bodies 
 are  the  f  Temple  of  the  Holy  Ghoft,  therefore 
 he  will  quicken  their  mortal  Bodies  by  his  Spi- 
 rit that  dvv^elleth  in  them. 
 
 Hence  it  was  that  ^  Cyril  fo  earneftly  invited 
 Guefts  to  this  Feaft,  faying,  Coms^  edt  the  Bread 
 thdt  rerjews  your  N^i'ture^  drink  the  Wine  that  is  the 
 Smile  and  Cheer  of  Inrtrxrtality  ;  eat  the  Bread 
 that  purges  away  the  ancient  Bittcrnefs,  drink 
 the  Wine  that  affwages  the  Pain  of  our  old  Sore  ; 
 TsTo  ^  ^uVsryj  70  }4?«3^  this  is  the  very  Reftorative 
 of  Nature,  an  healmg  Plaifter  for  the  Bitings  of 
 the  Serpent,  a  powerful  Antidote  againft  all  his 
 Poifon  he  hath  infufed  into  us ;  and  fo  feveral 
 of  the  elder  Times  fpeak  not  without  reafon  ; 
 for  feeing  our  Lord  gives  to  thefe  things  the 
 Name  of  his  Body  and  Blood,  we  need  not  fear 
 to  attribute  to  them  the  Virtues  and  Efficacy  of 
 his  Death,  which  we  know  was  the  Reftorer  of 
 Life^ 
 
 ^^i  Cor.  6.  19,     f  Rom.  8.   »  i.     "^  ^ciy{\i  a^tov  dyAKcuy»^ 
 *aoi'^v](i  C^eov  r  ^uV/f,  'w\i\i  oTfoV;  d^ArOrff-iuf  ydyv^fiix,  C^a 
 
 W6 
 
94  Men/a  Myfitca  t   Or^  d 
 
 We  fhould  think  therefore  when  we  go  td 
 the  Table  of  the  Lord  that  we  go  to  join  our 
 fclves  more  clofely  to  our  Head,and  to  unite  our 
 Hearts  more  firmly  to  the  Fountain  of  our  Life^ 
 that  we  go  to  receive  of  his  Holy  Spirit,  which, 
 like  Wine  running  thro' our  Veins,  fhould  diN 
 fufe  it  felf  into  all  the  vital  Powers  of  our  SoulSji 
 and  make  us  more  able  and  ftrong,  aftive  and 
 quick,  ready  and  forward,  in  the  Service  of 
 our  Saviour;  we  fhould  think  that  hereby  we 
 may  get  greater  Vi£lories  over  our  Enemies,  if 
 we  do  not  betray  our  Succours,  that  we  may 
 more  compleat  ourConquefts^if  we  ufe  the  Pow- 
 er that  is  fent  unto  us ;  we  fhould  look  upon 
 this  Bread  as  the  Bread  of  Life,  and  conceive 
 that  we  take  the  Cup  of  Immortality  into  our 
 Hands,  and  that  the  next  Draught  may  be  in 
 the  Kingdom  of  God,  when  our  Bodies  fhall  be 
 raifed  to  feafl:  at  theEternal  Supper  of  the  Lamb ; 
 for  this  is  but  a  juft  Confequence  of  Forgivenefs 
 of  Sins  fwhich  the  former  Chapter  treated  of) 
 that  our  Bodies  fhould  live  again  which  became 
 mortal  thro  Sin  ;  and  therefore  as  Chrifl  here 
 feals  unto  us  the  one,  fo  he  likewife  afTures  us 
 of  the  other,  and  gives  unto  us  the  Earneft  of 
 the  Spirit ;  what  Joy  then  muft  thefe  Thoughts 
 needs  create  in  our  Souls?  What  better  Cheer 
 canwedefire?  What  greater  Dainties  would 
 we  taftc  than  this  holy  Feaft  affords  ?  Or  what 
 Caufe  would  we  have  of  Thankfgiving  more 
 than  hath  been  named  ?  If  we  defire  a  Confort 
 in  our  Thankfgivings,  and  to  have  an  Harmony 
 
Difcourfe  of  the  hordes  Supper.       9  5 
 
 of  Souls  while  we  ling  his  Praifes,  if  wc  would 
 hear  fome  Voice  befides  our  own  that  might  fill 
 up  our  Joys,  and  lift  them  to  a  greater  Height, 
 that  is  not  wanting  neither,  as  the  next  Chap- 
 ter fhall  declare,  for  here  is  an  Union  of  Minds 
 begot,  and  a  fweet  Confent  of  Hearts  is  the  Re- 
 fulc  of  this  Entertainment. 
 
 A   PRAYER. 
 
 OGO  D,  who  hj  Faith  in  thy  Son  Jefus  Chrifi 
 hajl  incorporated  m  into  him^  arid  made  us 
 Members  of  him^  and  hj  the  Increafe  of  that  Faithy 
 •and  of  Love^  and  of  Hepe^  dojl  knit  m  more  per-^ 
 feUly  unto  him^  and  make  m  more  entirely  on^  with 
 him^  I  hlefs  and  fraife  thee  that  thou  hajl  ordained 
 a  holy  Feaji  upon  his  Body  md  Bloody  for  the  Nou~ 
 rifljmenf  and  Growth  of  thefe^  and  for  my  ftronger 
 and  clofer  Union  with  him. 
 
 What  an  Honour  is  this^  that  not  only  our  Nature 
 fjould  be  ajfumed  unto  an  Union  with  the  Divine^ 
 but  that  thou  jhouldfl  take  every  particular  Perfon 
 of  m,  who  obediently  believes  on  thy  Son  Jeftis^  into 
 fuch  a  near  ConjunBion  with  him^  as  te/lifies  his 
 mojl  tender  Affection  towards  m^  tho^  unworthy  of 
 the  leajl  Refpect  from  him, 
 
 0  that  I  may  never  prove  ungrateful  for  it^  nor 
 vainly  prefume  of  it^  while  I  am  a  Stranger  to  it^  but 
 my  Will  being  perfectly  made  one  with  his  Will  (fo 
 that  what  pleaf'es  him  pleafes  me)  I  may  feel  that  I 
 am  really  and  truly  made  one  Spirit  with  him^  and 
 may  comfort  ably  hoPe  that  being  thus  united  to  him^ 
 
96  Men  fa  Mjfitca  :  Or^  a 
 
 Death  it  felf  fhall  mt  feparate  me  from  him^  hut  thcit 
 he  will  quicken  even  this  mortal  Bodj  at  the  lajl  Day 
 by  his  Spirit  rvhich  divelleth  in  me. 
 
 And  I  moft  humbly  hefeech  thee  daily  i^  quicken 
 this  faith  and  Hope  in  me^  that  by  the  Power  of  it 
 I  may  overcome  the  iVorldj  and  all  the  Temptations 
 of  it ;  make  ?ne  to  feel  a  living  Virtue  continually 
 flowing  from  Chrijl  my  Head  unto  me^  that  1  may 
 continue  a  lively  Membt  r  of  his  Body ^fledf aft ly  walk^ 
 ing  in  this  World  its  Chrijl  walked^  and  never  doing 
 any  thing  unbecoming  the  Relation  I  have  to  him^ 
 hut  by  doing  him  all  the  Honour  I  am  able^  may  at 
 lajl  be  preferred  to  the  Honour  cf  dwelling  with  him 
 for  ever  J  which  I  humbly  beg  for  his  fake^  who  hath 
 undertaken  to  be  our  Advocate  with  thee  ;  to  whom, 
 with  thee^  0  Fat  her  y  and  the  Holy  Ghoft^  he  all  Ho- 
 nour  and  Glory  now  and  eternally^  Amen* 
 
 CHAP. 
 
Difcourfe  of  the  Lord's  Supper ^       97 
 
 C  H  A  P.    VI. 
 
 This  Feaji  is  a  means  alfo  of  our  Vnion  one  with 
 another.  The  'very  easting  together  at  the  fame 
 Table  is  an  Exfreffion  of  Kjndnefs,  The  Fafchal 
 Supper  was  a  Feaft  of  Love,  This  holy  Commu- 
 nion is  much  more  fo.  Here  we  all  eat  of  one  Loaf. 
 The  holy  KJfs  was  a  Token  of  dear  Affection^  whjch 
 was  given  at  this  Feafl,  Andfo  were  the  Agapc^, 
 or  Feafls  of  Charity,  And  the  CoUe^ions  thtn 
 made  for  the  Poor,  And  fometimes  our  Church 
 fent  a  Loaf  to  another^  in  Token  of  Vnity.  A 
 Summary  of  thefe  Six  Chapters,  And  Two  Ob^ 
 fervations  from  the  whole, 
 
 FAS  this  Sacrament  is  a  means  of  uniting  us 
 ^/j^  to  our  Lord  by  Faith,  fo  likewife  of  uni- 
 ting us  to  our  Brethren  by  Love,  it  knits  us  not 
 only  to  ourHeadjbut  all  the  Members  alfo  there- 
 by are  more  endeared  unto  each  other,  we  enter 
 here  into  a  ftrift  League  of  Friendship  with 
 them,  as  well  as  into  a  Covenant  with  God. 
 
 For  all  true  Chriftians  are  not  only  of  the  Fa- 
 mily of  God,  but  his  Children  and  neareft  Re- 
 lations ,  fo  that  we  cannot  profefs  any  Love  to 
 the  Father  of  them  all,  but  we  muft  at  the  fame 
 time  embrace  his  whole  Progeny  ,  as  bearing 
 his  Charafter,  and  having  in  them  thofe  very 
 things  which  we  love  in  him ;  when  we  take  the 
 Bridegroom,  we  contract  a  Kindred  alfo  with  all 
 the  Friends  of  the  Bridegroom  \  and  Love  in- 
 
 K  2  deed 
 
98  Menfa  Mjftica :    Or^  d 
 
 deed  is  of  that  nature,  that  it  is  not  only  diffu- 
 five  of  it  felf ,  but  it  runs  forth  with  a  certain 
 Pleafure,  and  fills  our  Hearts  with  Joy  as  it  paf- 
 feth  from  us ;  fo  that  no  Man  would  ht  excufed 
 from  loving  of  his  Brethren^  nor  willingly  want 
 that  part  of  this  Chriftian  Feaft  ^  we  all  grant 
 that  this  Food  would  not  be  fo  full  of  Juice  and 
 Sweetnefs,  but  that  it  taftes  of  the  Love  of  our 
 Lord  ;  nor  would  this  Cup  be  fo  pleafant,  but 
 that  it  is  the  Cup  of  Charity  ;  now  when  the 
 Heart  is  once  filled  with  Love,  it  wants  nothing 
 but  Objeds  whereon  to  empty  it  felf,  and  it  is 
 like  new  Wine,  that  is  ready  to  burft  the  VefTel 
 unlefs  it  find  forne  Vent ;  and  therefore  one  good 
 Man  is  glad  at  fuch  a  time  to  eafe  himfelf  into 
 the  Bofom  of  others,  and  to  exprefs  himfelf  to 
 them  in  fuch  charitable  Aflions  as  cannot  be 
 done  to  God,  who  is  all-fufficient  of  himfelf; 
 this  adds  to  the  Grace  of  this  Entertainment, 
 that  there  is  nothing  but  Love  to  be  feen  in  it, 
 the  Food  is  Love,  the  Mafter  of  the  Feaft  glories 
 in  no  greater  Name  than  that  he  is  Love^  all  the 
 Guefts  are  Brechren,they  are  all  in  their  Father's 
 Houfc,  they  all  receive  the  1  okens  and  Pledges 
 of  the  Love  of  their  Elder  Brother,  and  his  Love 
 is  fo  great,  that  he  is  content  to  fliare  his  Inhe- 
 ritance among  them;  it  muft  be  therefore  a- 
 gainft  Nature  and  the  Courfe  of  Things  not  to 
 love,  and  to  let  our  Brethren  lliare  in  our  Af- 
 fections, who  have  a  Portion  in  the  fame  Savi- 
 our. 
 
 Bur. 
 
Difcourfe  of  the  Lord*s  Supper.      59 
 
 But  to  make  it  plainly  appear  that  one  End  of 
 the  Inftitution  of  this  Sacrament  was  to  advance 
 Love  and  Kindnefs  in  our  Hearts  to  each  other, 
 let  thefe  things  be  confidered. 
 
 I.  As  it  is  a  common  Feaft,  it  carries  in  it  the 
 notion  of  love  and  good-will  that  is  between  all 
 the  Guefts.  It  is  well  known  that  eating  and 
 drinking  together  was  anciently  fuoli  a  Sign  of 
 unity,conjunfl:ion  of  minds.and  friendly  Society, 
 that  the  Words  Comfmis  and  Comfcinio  in  old 
 LAtin  are  the  fame  with  Socim,  Our  Englifh  re- 
 tains them  all,  and  expreffeth  a  more  than  or- 
 dinary Familiarity  between  Perfons,  by  the 
 Names  o{ Com f anions ^Comf any ^znd  Society ^\N\\iQ\i 
 are  firll  made,  and  afterward  maintained  by  a 
 friendly  Converfe  at  the  fame  Table,  and  eating 
 ^f  the  fame  Bread.  And  hence  it  is  that  all  our 
 Comf antes  and  Fraternities  in  Cities  have,  their 
 GuUd-halls^  where  they  meet,  and  their  Feaits 
 likewife  at  certain  Times,  for  the  maintaining  of 
 love  and  amicable  correfpondence.  From  which 
 kind  of  meeting  it  is  that  the  holy  Sacrament 
 was  called  Sjnaxts^  a  Convention,  or  coming  to- 
 gether in  one,  which  the  Apoftle  expreifeth 
 when  he  faith,  i  Cor.  11.  20.  <nwi^x^/j^^^  ^h'-^^'>  ^'^* 
 When  J  OH  come  together  into  one  Place.  It  is  a 
 Phrafe  for  their  aifembling  and  convening  at  an 
 appointed  tim^e,  to  feaft  together,  and  maintain 
 mutual  Charity,  wdnch  Chrift  had  commended 
 fo  much  unto  them.  And  this  Jrifotk  in  his  Fo- 
 hticks  makes  the  ^^dm  r  Konovtiiiv,  the  firfl:  of  all 
 pommunions  which  is  between  thofe  that  live 
 
 }C  3  under 
 
ICO  Men  fa  Mjjlica :  Or^  a 
 
 under  the  fame  Roof,  and  eat  and  drink  at  the 
 fame  Table,  as  Parents  and  Children,  Brethren 
 and  Sifters,  from  whence  all  other  Societies  and 
 Communions  are  derived.  Chriftians  are  called 
 in  Scripture  by  the  name  of  thofe  near  Relations, 
 and  therefore  their  Love  is  fitly  exprefled  and 
 tipheld  by  this  kind  of  Intercourfe  and  fweet 
 Converfe.  And  the  frequenter  it  is,  the  more 
 would  it  approach  to  a  likenefs  to  the  moft  anci- 
 ent and  prime  Communion  in  nature.  For  this 
 is  a  Maxim  in  that  great  Man,  ^  An  every  Day 
 Corrimunion  doth  naturdly  make  a  Houfe.  We  are 
 the  Houfe  of  God,  and  the  firft  Converts  to  the 
 Faith  feem  to  have  m.aintainM  fuch  a  daily  Com- 
 munion, that  they  better  deferved  that  Name 
 than  any  People  that  ever  were,and  teftified  that 
 they  looked  upon  one  another  as  Children  of 
 the  fame  Parent,  and  were  fpiritual  Brethren 
 and  Sifters  in  the  Lord.  It  is  fo  natural  to  give 
 the  Tokens  of  Friendfhip  by  this  thing,  that  in 
 fome  Places  People  have  made  their  Sponfdia  or 
 Contracts  of  Marriage  by  each  Perfon's  drinking 
 of  the  fame  Cup.  f  And  perhaps  for  the  fame 
 reafon  it  is,  that  in  many  Places  o^ England  they 
 ufe  after  Marriage  to  break  a  Cake  over  the 
 Head  of  the  Bride,  as  {he  enters  into  the  Doors, 
 either  (hewing  that  they  muft  live  together  ia 
 the  moft  intimate  Socieny,  or  that  they  and  all 
 
 Jbii,  \  In  Mufcovy  the  Bridegroom  prefents  a  Loaf  of  Bread  to 
 the  Prieftjand  lie  to  the  Friends,who  break  it,and  eat  of  it,inToken 
 of  Fidelity  and  Love.  Vid.  Bift,  of  RjaffiA  by  G,  Fkuhsr,  ch.  24. 
 
 their 
 
Dijcourfe  of  the  Lord's  Supper.     loi 
 
 their  Friends  eating  of  it,  may  fignify  the  great 
 Love  that  is  between  them.  Now  the  more  fa- 
 cred  our  Food  is  whereof  we  partake,  and  the 
 Body  of  Chrifl:  being  broken  before  our  Eyes, 
 and  adminiftred  unto  us,  the  more  ftrongly  are 
 we  engaged  to  Brotherly  Love,  and  the  rarer 
 Friendfhip  do  we  contrafl:,  beyond  all  that  the 
 Word  Companion  can  exprefs. 
 
 II.  The  Pafchal  Supper  among  the  Jews  was 
 a  Feaft  of  Love  as  well  as  of  Remembrance,  for 
 it  was  not  only  celebrated  between  the  Members 
 of  the  fame  Family,  but  by  the  whole  Nation, 
 who  came  together  from  all  Parts  at  the  fame 
 Time,  and  in  one  Place,  which  did  intimate  to 
 them  that  they  were  but  one  Body ;  for  this 
 caufe  it  is  likely  God  ordairi'd  that  they  fbould 
 have  one  ^  whole  Lamb  for  every  Family ,  and 
 not  divided  into  Portions  among  feveral  Com- 
 panies ;  as  alfo  he  forbids  that  a  Bone  of  it 
 fbould  be  broken  by  them.  It  did  well  repre- 
 fent  the  Unity  that  was  among  them,  feeing  they 
 all  did  the  fame  thing ,  without  any  Divifion, 
 and  made  not  the  leaft  Fraftion  in  thofe  Parts 
 that  were  moft  compared.  The  Bread  likewife 
 without  Leaven  might  have  fome  fuch  Signifi- 
 cation in  it,  that  they  fhould  not  fwell  by  the 
 Fervency  of  any  Paifion,  nor  be  fowered  by  any 
 Malice  or  Ill-will  to  each  other  who  eat  of  the 
 fame  unleavened  Bread.  And  fo  the  f  Apoftle 
 bids  us  to  keep  the  Feaft  (now  that  Chnft  our 
 < '  '  ■  ■'  ■ '"' 
 
 *  Exoi,  12.  46.     t  I  Cor.  5.  7,  8. 
 
 K  4  FafTover 
 
101         Menfa  Myjika:  Ovy  a 
 
 Paflbver  is  facrificed  for  us)  not  with  the  Leciven 
 cf  Malice  and  Wickednefs,  but  with  the  unkavemd 
 Bread  of  Sincerity  and  Truth,  And  it  may  be  ob- 
 ferv'd,that  tho'  the  Stranger  that  was  uncircum- 
 cifed  might  not  by  the  Law  eat  of  the  Lamb, 
 Exod.  12.4^,45.  yet  their  xMafters  tell  us  that 
 they  permitted  them  to  eat  of  the  unleavened 
 Bread  and  bitter  Herbs,  &c.  which  was  a  Token 
 of  feme  Love  unto  them,  tho'  not  of  fuch  a  dear 
 Affeftion  as  they  had  for  their  own  Nation. 
 
 IIL  But  tlie  Lord's  Supper  is  much  more  a 
 Feaft  of  Love,  becaufe  it  is  a  remembrance  of  the 
 greareft  Love  that  ever  w^as,  which  our  Lord 
 jfliew'd  in  dying  for  us ;  this  Love  of  his  mull  in 
 all  reafbn  be  compenfated  with  a  great  Love 
 from  us;  and  he  hath  made  our  Brethren  to  be 
 his  Proxies  and  Receivers,  he  hath  transferred 
 the  Debt  that  is  owing  him  unto  them,  that  we 
 may  do  them  thofe  Kindneffes  for  his  fake  which 
 we  cannot  do  immediately  unto  him.  It  is  wor- 
 thy our  Notice,  that  the  firfl:  Perfon  that  ever 
 received  this  holy  Sacrament,  was  (in  all  likeli- 
 hood) St.  "^ohn  the  beloved  Difciple,  he  that  lay 
 in  Jefus's  Breaft  (and  is  therefore  called  by  fome 
 Greek  Writers  5  ^r«6/^,  he  in  the  Boforn)  whofe 
 Heart  was  fo  full  of  Love  to  the  Brethren,  that 
 he  breathes  little  elfe  in  one  whole  Difcourfe 
 which  he  left  to  his  little  Children.  And  you 
 may  obferve  aho,  that  immediately  after  this 
 Supper  Tfpoken  of  John  i  j.j  our  Saviour  enter- 
 tains his  Difciples  the  reft  of  that  Night,  till  he 
 \vent  into  the  Garden,  with  thofe  heavenly  Dif- 
 
 courfes 
 
Difcourfe  of  the  Lord^s  Supper.     105 
 
 courfes  which  you  read  in  the  14,  15,  16,  17 
 Chapters  of  che  fame  Gofpel,  a  great  part  of 
 which  contain  the  Commandment  of  Brotherly 
 Love,  of  hving  in  Peace,  and  being  one  with 
 each  other,  even  as  he  and  his  Father  are  one, 
 which  may  well  fuggeft  to  our  Meditations,that 
 one  Intent  of  this  heavenly  Repaft  is  to  breed  in 
 us  a  kind  of  Celeftial  Charity,  and  make  us  all 
 hke  that  Difciple  who  fir  ft  had  the  Favour  to 
 tafte  of  it. 
 
 IV.  This  Supper  is  the  more  fignificant  of 
 Chriftian  Charity  and  Peace  that  is  to  be  be- 
 tween all  the  Guefts,  becaufe  they  all  eat  o[o/7.e 
 Loaf^  as  the  Apoftle  fpeaks,  1  Cor.  10.  1 7.  where 
 «f  ^^l©-,  which  we  render  o^-^e  Eread^  more  pro- 
 perly may  be  tranflated  o^e  Loaf,  of  which  all 
 the  Company  partake,  and  thereby  are  made 
 one  Body,  Members  of  the  fame  thrift,  and 
 Members  one  of  another.    As  the  Flower,  tho* 
 confifting  of  many  little  Parts,  is  mingled  and 
 kneaded  into  one  Loaf,  fo  are  all  Chriftians  uni- 
 ted and  compacted  into  one  Body  by  partaking 
 of  that  one  and  the  fame  individual  Loaf  And 
 therefore  we  may  by  the  way  take  notice,  that 
 the  Bread  provided  for  our  Communions  (tho' 
 never  fo  great)  ought  to  be  but  one  Loaf,  and 
 likewife  that  all  fliould  Communicate  (if  it  may- 
 be) at  the  fame  time,  and  not  one  part  of  a  Con- 
 gregation to  Day,  and  the  other  at  the  next 
 Meeting,  for  this  doth  not  fo  well  fignify  the 
 Union  that  is  among  all  Chriftians  who  live  to- 
 gether in  tUe  fame  Society,  And  to  render  this 
 
 Con- 
 
104  Menfa  Myjlica:   Gr^  a 
 
 Contefferation  the  more  manifeft^  in  fome^Ages 
 of  the  Church  ftho'  but  in  fome  particular  Pla- 
 cesj  every  Family  that  did  receive,  offered  a 
 Quantity  of  Flour,  with  which  the  Communion 
 Bread  was  made ;  this  Mixture  of  one  Man^s 
 Meal  with  another's,  and  the  Combination  of 
 all  the  Particles  in  one  Pafte,  did  well  denote 
 that  they  were  but  one  Body  of  iMen  mingled 
 together  by  fuch  a  common  AfFeftion  that  they 
 were  made  one  Lump,  and  did  lofe  themfelves 
 in  one  another,  not  knowing  any  difference  be- 
 tween each  other  ;  and  indeed  there  never  was 
 any  Society  of  Men  fo  ftrongly  united  and  knea- 
 ded together  as  the  firft  Body  of  Chriftians 
 were  ;  tho'  their  Union  may  well  be  reprefent- 
 ed  by  the  little  Atoms  of  Flour  all  glewM  toge- 
 ther in  a  Loaf,  yet  the  Strength  of  their  Union 
 may  be  better  comparM  to  the  Stones  of  a  Tem- 
 ple fo  cemented,  that  the  Hand  of  Man  is  of  no 
 Force  fo  much  as  to  move  them ;  and  to  fuch 
 Scones  the  Apoftic  S.  Peter  compares  them  when 
 he  faith  (i  Eph,  2.  5.;  that  as  lively  Stones  they 
 are  built  up  a  fpiritual  Houfe,  &c,  living  Stones 
 they  were,  becaufe  they  were  fo  many  Souls  or 
 Hearts  joinM  together  into  a  fpiritual  Temple, 
 making  one  great  Heart  beating  with  the  fame 
 Love,  and  becaufe  likewife  they  had  all  -[  drank 
 into  ths  ftme  Spirit  of  Life ^  which  was  the  com- 
 mon Vmcidum^  Tie,  or  Bond,  that  thus  united 
 them  together,  and  made  this  one  Bread  to  be 
 
 ^J-ofe^b  de  Vicecom.  U  2.  dQ  Idijfci  riu  cap.  10,    \  Afts  2.  32. 
 
 like 
 
Difcourfe  on  the  LoycTs  Supper.     105 
 
 like  the  Strength  of  Stones  rather  than  Bread  ; 
 '^  as  the  little  Particles  of  Meal  were,  by  the  help 
 of  Water,  wrought  into  one  Parte,  fo  were  all 
 particular  Chriftians  by  this  Spirit,  wherewithal 
 they  were  watered,  iformed  into  one  fpiritual 
 Body,  to  be  no  more  many,  but  one. 
 
 V.  The  ancient  Chriftians  likewife  had  many 
 fignificant  Cuftoms  and  Praftices,  whereby  they 
 did  notably  exprefs  at  this  Feaft  the  Love  which 
 was  among  them,  the  moft  remarkable  of  which 
 are  thefe. 
 
 I.  There  was  the  holy  Kifs,  wherewith  they 
 faluted  each  other,  as  a  Token  of  the  dear  Affe-' 
 ftion  wherewith  they  embraced,  and  of  their 
 Defire  that  their  Souls  might  pafs  fas  it  werej 
 into  each  others  Bodies  ;  there  are  many  Places 
 of  Scripture  which  mention  this  K'lk^ss  Rom.  16. 
 16.  I  Cor.  20.  6^c.  and  the  beft  Writers  near  the 
 Times  of  our  Saviour  tell  us  it  was  ufed  to  be  gi- 
 ven at  the  holy  Communion,  as  the  fitteft  Sea- 
 fon  to  exprefs  fuch  an  innocent  and  fincere  Love, 
 When  we  have  done  Prayers  ffaith  Jufii/.fMay^ 
 tjr)  'aaamak^  cptKiiuctlt  AcudL^oiMi^A,  &c.  wc  fklutc  each 
 other  with  a  Kifs,  and  then  immediately  the 
 [-sre^sraV]  chief  iVlinifter  takes  the  Bread  and  Wine 
 from  the  Hand  of  thofe  that  offer  them,  &c.  At 
 this  Feaft  then  they  did  falute  one  another  ;  and 
 when  they  farted,  it  began  to  be  a  Cuftom  ffaith 
 ^  Teriu'ltan)  that  after  Prayers  they  fhould  for- 
 bear the  Kifs  of  Peace, g'^o^  ejl  fignaculum  ferfecii^ 
 
 *  E/?  %v  'z^nu^.a,  l'zroTi<^i)^j  i  Cor,  12.  13.    f  y^polcg.    *  De 
 Qn%,  cap,  14, 
 
lo6  Meyifa  Myfiica:   Or^  a 
 
 cfiis^  which  is  the  Sign  or  Seal  of  Perfeflion,  /.  r. 
 of  Love  and  Charity  (I  fuppofe  he  means)  which 
 is  called  by  the  Apoftle  the  Bond  of  Perfectnefs. 
 That  it  was  a  Cuftom  among  the  'Jews  to  falute 
 with  a  Kifs  at  their  Prayers,  is  the  Affirmation 
 of  Drtiftii^  ;  but  a  greater  Man  than  he  was 
 faith,  that  he  finds  no  fuch  thing  in  all  their 
 Writings,  and  fhews,  that  in  all  likelihood  he 
 was  deceived, by  miftaking  the  Word  ^  Tipbluth 
 for  Tepiiloth^thQ  former  of  which  fignifies  Fooli/lu 
 nefs^  and  the  latter  Prayers.  And  ib  he  obferves 
 that  it  is  faid  in  the  great  Berejchit  (upon  thofe 
 Words,  Gen.  29. 11.)  every  Kifs  is  r\^ihrh  to 
 Folly,/,  f.  a  wanton  Kifs,  except  thefe  three,  to 
 which  one  adds  a  fourth :  Firlt,  Phe  }\ijs  of  Ho- 
 n/age^  fuch  as  Samuel  gave  to  Sard^  1  Sam.  10.  i. 
 (and  fuch  I  may  add  as  we  are  bid  to  give  to  thq 
 Son  of  God,  PfaL  2.  12.;  Secondly,  The  Kjfs  of 
 Meetings  fuch  as  Aaron  gave  to  Mojes ^l^'^od,  4.  27. 
 Thirdly,  The  l\jfs  of  Departure^  fuch  as  Orphah 
 gave  to  her  Mother,  K/iz/j  i.  14,  And  fourthly, 
 The  Kjfs  of  Kjy/dred^  fuch  as  "Jacob  here  gave  to 
 Jiachel,  becaufe  flic  was  his  CouCn.  We  muft 
 ieek  tlierefore  for  no  other  rcafon  of  this  Kifs, 
 but  that  it  was  a  Sign  of  Kindnefs  and  Love  by 
 the  Cufiom  of  all  the  World,  and  therefore  it  15 
 called  The  Kfs  of  Charity^  i  Pet.  5.  I  ?. 
 
 And  for  this  Caufe,  faith  St.  Cbryfoftom^  the 
 ']-  Apoftle  bids  the  Corinthians  fin  the  place  fore« 
 cited  j  to  jalute  each  other  with  an  holy  Kjfs^  be- 
 
 *  Buxtorf,  Lex,  Tal,  in  voc  r\p\^'}    +  i  Cor.  161  50. 
 
 caufe 
 
Difcourfe  of  the  Lord^s  Supper^     107 
 
 Ccitife  there  were  fuch  vehementContentions  and 
 great  Differences  among  them  ;  for  ompiid  I  am 
 cfPduly  mother  faid  I  a?/i  of  Apollo^  another  called 
 himfelf  after  Feter^  and  another  after  Chrift ; 
 one  was  drunken  at  their  facred  Feaft,  and  ano- 
 ther hungry  ;  they  went  to  Law  with  one  ano- 
 ther ;  and  there  was  a  great  deal  of  Pride  and 
 Envy  and  Confufion  about  their  fpiritual  Gifts ; 
 and  therefore  having  exhorted  them,  ver.  14.  to 
 let  all  things  #  done  in  Love^  he  now  Commands 
 them  to  be  joined  together  alfo  by  the  holy  Kifs, 
 -j^To  y)  hoi  )^  iv  TiKJei  <7^iJ.A,  for  this  unites  and  be- 
 gets one  Body ;  and  fo  likewife  he  obferves^  that 
 the  Kifs  doth  not  only  unite  thofe  that  are  divi- 
 ded, but  it  likewife  makes  an  Equality  between 
 thofe  that  are  unequal,  which  is  a  neceffary  thing 
 to  all  Friendfhip  ;  by  this  Peace  Cfaith  f  he  in 
 Rom.  16.  i6.j  the  Apolile  takes  away  every" 
 thing  that  difquleted  them,  fo  that  the  Great 
 fhould  not  defpife  the  Lefs,  nor  the  Lefs  envy 
 the  Great,  but  both  Pride  and  Envy  be  eaft  our, 
 this  Kifs  being  of  that  nature,  that  it  fvvxetens, 
 fmooths,  and  equals  all  things. 
 
 And  I  may  obferve  alio,  that  the  very  next 
 Words  of  the  Apolile,  ver,  17.  are  an  Entreaty 
 to  mark  all  them  who  caule  Divifion  among 
 them  ;  as  if  he  fhould  have  faid,  falute  one  ano- 
 ther, ar.,u  '  embrace,  that  he  may  be  looked 
 upon  asao  Chriftian  that  caufes  Divifions  and 
 Oifences  among  you. 
 
 And 
 
1 08  Menfa  Mjifiica  :  Or^  a 
 
 And  fo  in  another  Sermon  he  moft  admirably 
 difcourfes  of  this  Chriftian  Charity,  which  is 
 llgnified  by  the  Kifs.    '  Do  not  fay  (faith  ^  he) 
 
 *  that  fuch  an  one  hath  done  me  Harm,  and  no 
 
 *  Man  can  put  up  the  Wrong,  but  think  with 
 ^  thy  felf  what  Chrift  faith  to  him  that  betrayed 
 
 *  him  with  a  Kifs  to  the  Death  of  the  Crofs,  and 
 
 *  mind  how  notably  he  reproves  him  :  ^  Judas^ 
 
 *  hetrayefl  thou  the  Son  of  Man  with  a  KJ[s  ?  Who 
 <  would  not  be  fofcen'd  with  thefe  words?  What 
 ^  Heart  would  not  fuch  a  Voice  bow  and  incline 
 ^  unto  it?  what  wildBeaft,whatAdamant  is  there 
 
 *  that  would  not  be  moved  ?  Do  not  fay  unto 
 ^  me  hereafter,  fuch  an  one  is  a  Murderer,  or 
 ^  the  like,  and  I  cannot  abide  him,  I  tell  thee, 
 ^  if  he  be  ready  to  thruft  his  Dagger  into  thee, 
 
 *  and  to  baptize  his  Right  Hand  in  thy  Throat, 
 ^  kifs  that  Right  Hand  of  his,  for  Chrift  killed 
 
 *  the  very  Mouth  of  his  Murderer  ;   thou  art 
 
 *  the  Servant  of  him ,  I  fay ,  that  killed  the 
 
 *  Traitor  (for  I  will  not  ceafe  to  repeat  it  again 
 *■  and  again)  of  him  that  fpake  Words  to  him 
 '  fofter  than  a  Kifs ;  for  mark  it,  he  doth  not 
 ^  fay ,  O  thou  Villain,  thou  Traitor,  doft  thou 
 
 *  make  me  this  Requital  for  all  my  Kindnefs? 
 *■  but  he  only  faith,  Judas  (^calling  him  by  his 
 ^  proper  Namej  canft  thou  find  in  thy  Heart  to 
 *•  betray  me  on  this  fafliion  ?  yea,  I  may  obferve 
 
 *  that  he  calls  him  Friend^  Matth.  26.  50.  which 
 ^  are  Words  of  great  Sweemefs  to  fuch  an  un- 
 
 *  worthy  Perfon  ;  and  after  this  he  doth  not  fay, 
 
 *  I^omil  21,  in  Bpijl,  dd  Rom.    +  Luke  21.  48. 
 
 why 
 
Dlfcoiirfe  of  the  Lord's  Supper.      109 
 
 ^  why  doft  thou  betray  thy  Teacher^  thy  Mafier^ 
 ^  thy  Eenefacior?  but  why  betray  eft  thou  the<S^/^ 
 
 *  of  Mdn  with  a  Kjf  ^  If  he  was  not  thy  Mafter^ 
 'yet  wilt  thou  betray  any  ordinary  Man  who 
 
 *  deals  fo  courteoufly  wdth  thee,  and  vouchfafes 
 '  to  kifs  thee,even  w^hen  thou  betrayeft  hun  with 
 '  that  Kifs  ?  O  bleffed  Lord  !  what  an  Example, 
 ^  haft  thou  given  us  of  HumiUty  and  Forgive- 
 
 *  nefs?  And  how^  kindly  and  gracioufly  he  treats 
 '  likewife  thofe  that  came  to  take  him,  you  may 
 
 *  fee  if  you  read  what  follow^s,  which  v^^iil  make 
 <  any  xMan  afliamed  to  be  cruel  to  his  Brethren. 
 *'  What  tho'  they  be  guilty  of  a  thoufand  Faults  ? 
 
 *  they  cannot  be  greater  than  this  of  '^udas  to 
 
 *  our  Saviour.  Wilt  thou  not  kifs  him,  whea 
 '  our  Saviour  killed  and  embraced  the  Traitor? 
 
 *  How  canft  thou  receive  the  holy  Offering,,  if 
 '  thy  Tongue  be  red  with  the  Blood  of  Men  ? 
 
 *  How  canft  thou  give  the  Peace  (he  means  tbe 
 *•  Kifs ,  which  was  accompanied  w^ith  good 
 «  Wifhes;  if  thy  Mouth  be  full  of  War?  Thus 
 
 *  that  Excellent  f  Man,  from  w^hofe  Mouth  I  de- 
 '  fire  my  Reader  to  learn^if  not  from  mine.  And 
 
 *  therefore  he  expounds  this  Word  ''^ytov,  holj^  ta 
 
 *  fignify  that  tlie  Kifs  fiiould  be  fincere,  and 
 '  without  all  Hypocrify,  or  Falfcnefs  of  Hearr, 
 '  in  which  he  is  followed  by  other  ancient  Expo- 
 ^  fitors;  but  it  may  likewife  fignify  the  Purity 
 
 *  of  it,  and  that  it  lliould  be  only  out  of  Chriitian 
 
 *  Love,  and  not  v/ith  any  other  bafer  Paffion  ? 
 '  and  it  w^as  a  thing  lb  conftantly  ufed,  that  n's 
 
 '  likely 
 
I J  6  M 671  fa  Myfiica  :    Or^  a 
 
 *  likely  Indeed  the  Heathens  did  thence  reproadi 
 
 *  theChriftian  Meetings^as  if  they  did  burn  with 
 '  fome  filthy  Fires.  But  the  true  Chriftians  could 
 not  be  impeachM  of  any  fuch  CrimejtheirFlames 
 were  fo  pure  and  bright,  that  they  left  no  Soot 
 nor  Blacknefs  at  all  in  the  Soul  behind  them  ; 
 there  were  indeed  fome  bafe  ^  Pretenders,  the 
 impure  Follow^ers  of  Simon  Magus^  whofe  Eyes 
 were  full  of  Adultery,  and  whofe  Lips  gave 
 ftrange  KilTeSjbut  they  were  abominable  in  their 
 DoQ:rines  too,  and  Separated  themfelves  front 
 the  Flock  of  Chrift,  f  being  jmfud^  and  hamng 
 not_  the  Spirit ;  thefe  Men  bragging  that  they 
 were  the  only  fpintnal  Men^znd  calling  all  others 
 meer  Ani?naU^  might  give  occafion  to  the  Hea- 
 thens and  the  Enemies  of  our  Religion  to  fay, 
 that  Chriftians  affembled  for  fuch  Aftions  as 
 they  praQifed,  but  are  not  to  be  named';  but 
 the  found  ProfefTors  did  wipe  oiT  all  thefe  Ca- 
 lumnies that  were  cafl:  upon  the  whole  Religi- 
 on for  the  Fault  of  fome  Apoitates,  not  only 
 by  their  moll:  excellent  Writings,  but  likewife 
 by  their  pure  Lives  and  cautious  Converfes.  The 
 Kifs  of  thofe  that  are  in  Love  (faith  ^  one  that 
 well  knewj  is  ^toe^rot/  k^  AKoejsoy  -^  aouvov  <*«,unlimited, 
 unfariable5and  always  renewed.  To  lliew  there* 
 fore  that  their  Ki(s  was  a  Token  only  of  Cele- 
 ffial  Charity,  f  Atheriagoras  tells  us  that  it  was 
 unlawful  for  them  to  kifs  any  one  ^^Jt  M74f8,  the 
 Jecond  tnne  to  pitafe  thcmfelves.     And  the  Con- 
 ilitutions  afcribed  to  Clemens^  tell  us  alfo,  that 
 
 *  2  Pec.  2  14.        t  JiJde  19,        *  AchiU  Tutius,  I,  4,  l^cor. 
 +  rif  €^/5.  ci%^  X^fT.  the 
 
Vijcourje  of  the  Lord's  S^tjyper.     1 1 1 
 
 ithe  Men  faluted  Men,  and  the  Women  thofe  of 
 their  own  S,ex,that  fo  they  might  avoid  all  Dan- 
 ger, and  take  off  all  Offence;  thefe  Kifles  were 
 as  pure  and  innocent  as  the  Snow,  they  were 
 no  other  than  had  been  long  ufed  in  the  World 
 among  familiar  Fricnds,but  only  that  they  were 
 a  Token  of  a  Diviner  Lovq,  and  denoted  a  more 
 facred  AiFeclion  being  ufed  in  their  folemn  Con- 
 greftes  with  the  Divine  Majefty.  So  S.  Cjril  ^ 
 laith  excellently,  this  Kifs  is  not  barely  fuch  a 
 one  as  is  given  among  familiar  Acquaintance^ 
 W  dyoe^u  as  they  meet  in  the  Streets,but  dvAM^vA^ri 
 T*V  4t/%^V,  &c,  they  mingle  Souls  together,  and 
 promifc  an  utter  Oblivion  of  all  Offences ;  Chri- 
 ftian  Souls  then  fat  upon  their  Lips,  and  there 
 embracing  together  did  pafs  (as  it  were)  into 
 each  others  Bodies ;  as  it  was  faid  off  "Jonathitn^ 
 fo  it  might  be  aiRrmed  of  them,  their  Soul  was 
 knit  to  the  Souls  of  their  Brethren,  and  they 
 loved  them  as  their  own  Soul;  and  therefore 
 '^Alexander  thefdlfe  Prophetyin  Imitation  (I  make 
 no  queftion)  of  thefe  holy  Brethren,  did  enter- 
 tain all  his  Followers  w^th  a  Kifs,and  thofe  that 
 were  admitted  to  a  near  Communication  with 
 him  were  called  ol  Ivlbs  tH  (piKftiAAlQ-^  they  mthln  the 
 KJfs.  There  are  feveral  Places  I  obferve  in  holy 
 Writ  where  this  kind  of  Salutation  is  join'd  with 
 Weeping,  Gen,  29.  1 1,  Gen.  33.  4.  Gen,  45.  1 5. 
 whereby  the  Scripture  exprefft^th  fqch  a  Joy  at 
 each  others  Sight,that  it  iVopt  all  PafTages  for  the 
 
 t^riU  aicrofih  Mjflfig*')'  t  »Sam.  18,  x,  *  Iwm  in  Pfeudomanu 
 
 h  prefent, 
 
ill  Afenfa  Mjfiica :  Or^  a 
 
 prefent,but  the  Eyes  and  Tears  told  that  whici 
 the  Mouth  could  not  yet  fpeak  but  by  a  Kifs. 
 And  in  one  place  this  Salutation  goes  under  the 
 Name  oifdllwg  on  the  Neck^  Gen.  ^6,  29.  which 
 denotes  the  Ardency  of  their  Embraces,  and 
 that  they  hanged  on  each  others  Lips,  as  if  they 
 were  loth  to  be  tro  any  more.  But  befide  all  this, 
 it  muft  be  marked,  that  the  Kifs  was  ufually  ac- 
 companied with  fome  Form  of  Benediftion  or 
 t^rayer  for  their  Welfare,  which  plainly  appears 
 in  the  Salutations  of  two  treacherous  Perfons, 
 Joah  and  Judas^  2  Sam.  20.  9.  Matth.  26. 49.  the 
 one  of  which  faith,  Art  thou  in  Health  my  D/o^ 
 ther  ?  (i,  e.  I  pray  thou  may  ft  be,  as  I  hope  thou 
 art/^r.J  and  the  other  x^t'-  h^^^j  ^l^  hail  Majler. 
 From  all  which  we  may  be  well  affured  that 
 thefe  Chriftian  Embraces  did  only  melt  them 
 into  Tears,  and  not  inflame  them  into  any  di- 
 ftempered  Heats,  that  they  did  only  fhew  their 
 dear  AfFeftion,  and  heartily  pray  to  God  that 
 all  Peace  might  be  with  them^  i.  e\  that  all  Profpe- 
 rity  and  Happmefs  might  be  their  Portion. 
 
 2.  The  firft  Chriftians  having  the  Blood  of 
 Chr'ift  as  yet  warm  upon  their  Hearts,  burnt 
 with  fuch  Charity  to  each  other,  that  they  in- 
 ftitnted  frequent  Feafts,  which  they  concluded 
 with  the  Sacrament  of  Chrift's  Body  and  Blood; 
 at  this  facred  Meal  the  Poor  were  feafted  toge- 
 ther with  the  Rich,  upon  thofe  Offerings  which 
 the  Rich  had  made;  and  they  fat  down  as  it 
 happened,  without  any  Diftindion,  either  in 
 higher  or  lower  Forms,  to  fhew  that  they  look- 
 ed 
 
Dlfccurfe  of  the  Lord^s  Supper.      1 1 2 
 
 kd  on  themfelves  as  Equals  in  Chnft,and  Fellow 
 Heirs  of  the  fame  Promife,  Thefe  Feafts  were 
 called  'AQ/aVcM, Feafts  of  Love  or  Charity,  and  are 
 mentioned  in  St.  Jude  ^er.  14.  and  by  St.  Pefer^ 
 2  Pet.  2.  i^.  fo  denominated  they  were,  as  J^a- 
 fiafms  Sinaita  will  have  it,  from  their  End  and 
 
 Purpofe,  which  was  ciyeiv  to  'T^Zv  t?<V  o^t^votAv  )^  bonda, 
 
 to  draw  all  together  co  anUnity  and  Agreement^; 
 TertuHUn  ^  gives  a  better  reafon,  but  tending  to 
 the  fame  Senfe ;  Our  Suffer  (faith  hej  carries  its 
 Reafon  in  its  Name,{ov  Jgap£  (ignifies  Love  in  the 
 Greek  Language.  We  find  no  Divine  Inftitutioa 
 for  thefe  Entertainments,  yet  they  have  (as  a 
 learned  Man  fpeaksj  f  Divine  Toleration,  and 
 they  had  a  good  beginning,  tho'  in  Frocefs  of 
 Time  they  nourifhed  Diforders;  in  the  firft 
 Simplicity  they  fed  the  Soul  as  well  as  the  Body, 
 Charity  was  the  beft  Part  of  the  Meal,  and  the 
 Guefts  were  refrelLed  with  nothing  fo  much  as 
 to  fee  all  their  Differences  here  buried,  which 
 made  good  Men  ftill  commend  them  after  they 
 were  abufed,as  they  began  to  be  in  the  Apoftle^s 
 Days ;  for  the  Gluttony  of  fome  could  not  hin- 
 der, but  that  tJ  ov}i  (as  ^  Clem.  Jlex.  fpeaks) 
 in  truth  the  Agape  was  an  heavenly  Repajlj  a  rati- 
 onal Banquet  J  which  covered  all  things^  fujfered  all 
 thLvgSy  hoped  all  things,  and  could  mver  Jail^  be- 
 Caufe  it  was  the  beginning  of  the  Feaft  in  the 
 
 *  Canx  noflra  de  rtom'me  rationern  ful  oflendit,  Vocamr  aya.iTY\  id 
 quoA  dikdio  psTies  Gracos  eSi.  Tert.  in  JpL     f  Monu^,  againlt 
 
 L  2  King' 
 
114         Menfa  Myftica :  Ory  a 
 
 Kingdom  of  Heaven ;  it  was  in  it  felf,  as  lie 
 goes  on,  %c"/^*  actQd^i/  x)  ^ss  a^iov,  a  pure  thif^g^  and 
 worthy  of  God,  for  the  very  Bufwefs  of  it  n-'as  a  €6m- 
 municttion  of  their  good  thin^rs  to  the  Needy ;  and 
 therefore  the  Council  ofGar/gra^Czn.  1 1.  anathe- 
 matizes thofe  who  defpifed  the  Faithful,  that 
 were  wont  'tstoi^v  dycLra^  to  make  thefe  Feafl:s,and 
 in  Honour  of  our  Lord  to  call  their  Brethren  to 
 them,  and  thofe  who  would  not  communicate 
 at  fuch  Meetings,  for  the  End  of  them  they 
 knew  was  holy  and  good,  in  Honour  of  our 
 Lord  (as  the  Council  fpeaks)  for  the  Comfort  of 
 their  poor  Brethren;  and  therefore  when  they 
 began  to  be  left  ofF,as  they  did  in  Jufii/^  Martyr^s 
 Days,about  the  Year  160,38  far  as  one  can  guefs 
 by  his  Apology, they  difpofed  the  Offerings  more 
 advantageoufly  into  a  common  Bank  for  the 
 poor  and  diftrefled  Perfons ;  for  they  were  not 
 like  Men  now  that  take  away  Abufes,  and  fave 
 their  Money,  but  they  reformed  the  mif-pencc 
 of  that  Charity  which  they  ftill  continued  ;  and 
 therefore  thofe  Jg^p^j'which  after  Authors  men-* 
 tion,  were  rarely  celebrated,  but  on  their  Birth 
 or  Marriage  Days,or  at  their  Funeral  Obfequies, 
 whence  a  Dole  is  at  this  day  ufed  to  be  given  to 
 poor  People ;  but  they  were  fo  approved  of  in 
 the  Apoftles  Days,  that  the  Phrafe  of  breaking 
 Bread  in  the  New  Teflament  feems  to  have  refe-' 
 rence  to  this  whole  Feaft,  and  not  only  to  recei- 
 ving the  Sacrament  of  the  Lord's  Supper;  for 
 fo  the  Phrafe  is  ufed  among  the  Hebrews  for  a 
 Feali  J  and  in  Jcis  27.  J5.  Sc.  Paul  is  faid  to 
 
 take 
 
Difcourfe  of  the  LorcTs  Supper.      I  i  5 
 
 take  Bread,and  give  Thanks,and  break  it,which 
 
 was  not  a  Celebration  of  the  Eucharil]:,  but  a 
 
 common  Meal,  together  with  the  PalTengers 
 
 in  the  fame  Ship ;  and  m  like  Seofe  the  Kvexctyjy 
 
 S'H-TTyovt  the  ^  Lor£s  Supper^  is  to  be  underilood, 
 
 for  the  whole  Feaft  including  both  the  Jgaps 
 
 and  the  Eucharifl  alfo,  being  fo  immediateh/ 
 
 joined  together;  whence  it  is  that  Tertulban  f 
 
 calls  the  Feaft  of  Charity  Convivium  Do77iimcum 
 
 and  Convivium  Dei  \  and  ^  Ign^itim  fpeaking  of 
 
 this  under  the  Name  of  /ox^'  Iml^K^v,  to  make  an 
 
 Entertainment^  faith,  they  Ihould   never  do  it 
 
 Xad<;  Tk  hmtrKW^t  without  the  B'fhop  or  Overfeer  of 
 
 the  Longregdtion^  and  the  reafon  fure  was,  be- 
 
 caufe  this  Sacrament  was  always  joined  with 
 
 that  Feart,  and  both  underftood  by  one  Name, 
 
 which  Sacrament  none  might  celebrate  without 
 
 the  Prefence  of  him  that  was  appointed  by  God 
 
 to  blefs  and  fanftify  the  Offerings  that  were 
 
 brought. 
 
 So  \  Mr  Thorndike  teftifies,  that  he  finds  in  a 
 MS  (expoundmg  divers  Greek  Words  of  the  Bi- 
 ble) this  Glo(S,  KuexaLKov  J^eiTrvovt  7^  Iv  lM}c\n(j-ici  uei^oVf 
 the  LortPs  Shipper  is  to  Dine  tn  the  Church,  This 
 comrrion  Entertainment  being  made  for  Poof 
 and  Rich,  out  of  the  Stock  of  the  Church,  from 
 the  Offerings  that  were  brought,  the  Seven 
 Deacons  were  firft  appointed  to  attend  upon  the 
 making  of  this  Provifiou,  and  relieving  the  Poor 
 otherwife,  which  the  Apoftles  had  not  Leifure 
 
 ^  X  Cor.  II.  2Q,     \  L.  1.  a4  uxorera,  u  4.  j;:^  8.     *  £/>//?•  ^^i 
 Smjm.    f  Review  of  Rights  of  the  Church. 
 
 L  5  fpr 
 
1 1 6  Menfa  Mjfiica  :  Or^  a 
 
 tor  to  mind,  as  you  may  read,  J^s  6.  2.  where 
 by  J'tetKoveiv  Tes^Ti^cuiy  ferving  Tables^  we  cannot 
 well  underftand  any  other  thing  than  providing 
 for  the  Poor  this  Table  at  the  Feaftsof  Charity, 
 which  maintained  a  fingular  Love  and  Kindnefs 
 among  them  all ;  fo  great  a  Kindnefs  it  was 
 that  hereby  was  nourilhtd,  that  the  Heathens 
 could  not  but  take  notice  of  it,  as  inviting  many 
 to  be  Chriftians.  You  Ihall  find,  faith  ~^^  "Julian^ 
 amoDg  the  Galilean  ^by  which  Name  they  cal- 
 led Chriftians)  ^^  hiyo^^Cluu  hatcl}  caJroTf  dydTluj  }y  -vjzjra/o- 
 X^ui  }^  J'tcty.oviAv  Te^^4^«r,  thi^tr  Feajl  of  Lovt ,  which 
 they  call  Jgapa^  their  Entert Ainment ^  and.  their  fer" 
 'ving  ofTdbles^  which  draws  many  to  their  Re- 
 ligion ;  and  this  is  the  great  thing  which  the 
 Apoftle  reproves  the  Cori/^thians  for,  that  tho' 
 the  Sacrament  and  this  Feaft  were  appointed  to 
 pre  fer  ve  Love,  yet  they  rudely  abufed  them  tQ 
 the  very  contrary  End. 
 
 The  Glofs  of  f  i)tcumcnms  (\{  It  be  perufed) 
 will  make  this  vtry  clear.  When  you  come  toge^^ 
 ther  (^ faith  the  Apoille.  r  Cor,  11.  20J  tnto  one 
 PLice^  this  is  not  to  eat  the  Lord^s  Supper y&cc,  i,  e, 
 your  very  coming  cogether  lianifies  Love,  but  it 
 doth  not  work  it,  for  whereas  you  fhould  have 
 a  common  Table  (as  our  Loid's  w^is")  you  make; 
 it  your  own  Pleafure,  and  exclude  the  Poor  from 
 if,  but  I  will  tell  you  what  the  Lord  dehvered 
 to  me,  tha«-  he  in  the  Ni^'u  iie  was  berrayM  en- 
 
 terta'ned  not  on(v  his  h  1/  Dilc'nles,  but  even 
 
 I  ■ '■ 1.—- . 
 
 the 
 
Difcourfe  of  the  LorcTs  Supper,     lij 
 
 the  Traytor  Judas^  that  wicked  Enemy  of  his, 
 at  his  Table  ;  and  how  dare  you  therefore  ref  ufe 
 the  Poor,  and  exclude  them  from  your  Feafts  ? 
 Or  thus  :  If  the  Lord  gave  both  to  Poor  and 
 Rich  his  Body  and  Blood,  dareft  thou  feparate 
 any  from  thy  Table,and  caft  a  Scorn  upon  them? 
 If  he  gave  Thanks  who  dehvered  and  divided 
 his  own  Body,  fhalt  not  thou  thankfully,  and 
 with  the  greateft  Joy,  make  the  Poor  thy  Com- 
 panions and  Gueits  at  the  things  that  are  given 
 from  him  to  thee  ?  &c.  I  tell  you  once  more,  ver. 
 27.  that  wbofocver  eats  and  drinks  in  this  un-? 
 Worthy  and  bafe  Fafhion,contemning  the  Poor, 
 for  whofe  Sakes  you  meet  together,  he  is  guilty 
 of  Chrift's  Body  and  Blood,  and  doth  the  great- 
 eftDiflionour  unto  them  by  handling  them  with 
 fuch  impure  Hands  ;  and  at  laft,  ver.  3^,54.  he 
 advifeth  them  that  they  would  ftay  one  for  ano- 
 ther, and  if  thro'  Hunger  they  could  not  well 
 expect  long,  he  bids  them  eat  at  Home,  and  not 
 come  together  for  Condemnation ;  upon  which 
 Words  the  fame  Author  thus  gloffeth:  'You 
 ^  come  together  to  the  Supper  for  Love,  and 
 ^  if  that  be  in  your  Hearts,  you  had  better  take 
 
 *  a  Rcfeftion  at  Home,  than  by  cafting  a  Con- 
 
 *  tempt  upon  your  Brethren,  fhew  that  you 
 
 *  have  no  Love  at  all. 
 
 It  is  very  likely  alfo,that  firft  from  thefeFeafls 
 they  fent  Portions  to  thofe  that  were  abfcnt,  to 
 teftify  their  Love  unto  them  (certain  it  is,  that 
 from  hence  the  Martyrs  in  Prifon  received  Re- 
 
 L  4  liefj 
 
il8         Menfa  Myftica:   Or^  a 
 
 lief,  as  ^  Tertullian  well  tells  us)  and  fo  after- 
 ward the  Cuftom  grew  to  fend  from  the  Eu- 
 charift  fome  of  the  blefled  Bread  to  thofe  that 
 could  not  come  unto  their  Affcmblies  •  fo  Jf^fi^J^ 
 faith,  that  toT^  i  ^<i^'^<Ttv  ^mfpii^invf  they  carry  away 
 fome  ptrt  to  thofe  that  are  not  prefent  ;  which  I 
 fuppofe  arofe  in  Imitation  of  the  Jewijh  Man- 
 ners, who  in  their  Feafts  fent  Portions  one  to  a- 
 norher,that  might  moreexprefs  their  Friendfhip, 
 which  they  defired  to  continue.  The  Heathens 
 likewife  were  not  Strangers  to  this  Cuftom,  as 
 one  Example  out  of  many  w^ill  bear  fufficient 
 Wirnefs.  When  -l-Jgeflam  offered  his  hjayyip^icty  , 
 Sacrifices  for  ^^/ad  Tidings  of  a  ViBory^  he  fent  Pie- 
 ces of  the  Fle(h  to  his  Friends,  that  he  might 
 make  them  Partakers  in  his  Joys.  All  which  I 
 mention  only  for  this  End, that  we  may  fee  how 
 defirous  they  were  in  the  beginning  of  our  Reli- 
 gion to  keep  up  a  mutual  Charity,  as  the  great- 
 eft  Honour  of  it,which  made  them  omit  no  Cu- 
 ftom that  had  been  obliging  among  the  y^mx,  if 
 it  might  help  to  promote  the  Love  and  Unity 
 of  the  Church. 
 
 5.  Then  they  bad  their  Colledions  for  the 
 Poor,whichenfued  their  Participation  of  Chrift's 
 Body  and  Bloody  this  the  ^  Apoftle  mentions, 
 1  Cor.  16.  1,2.  when  he  bids  them  on  the  firft 
 Day  of  the  Week  (when  the  Myfteries  were 
 celebrated)  to  lay  by  fomething  for  the  Ufe  of 
 diftreffed  Chriftians,  which  was  the  Practice  of 
 
 "^^  ll[i'tyr.^  cap,  2.     f  Plut.  in  v  t,  AgefiUi      *  ;^  ^  'f  «//t4^ir 
 
 K^Pi^i^yniTKtuYt  Oscumi mice,  /^polgg*  2.  other 
 
Difcourfe  of  the  hordes  Supper.      1 1 9 
 
 other  Churches;  zndJfiJiif^Martyr^s  Words  may 
 be  a  good  Comment  upon  that  Text,  when  he 
 iakhjJfier  thefe  things  (i,  e.  receiving  the  Sacra- 
 ment )  rve  always  remember  one  another  of  them^ 
 and  o(  l%ov\iiy  TtTii  >^e{Toy.im^  TTciiTtv  c7nxKf»//V.  &C.  they 
 that  have  do  help  thofe  that  ivant^  every  Man  giving 
 7(r\  nrejcti^i<Ttv  ctuT«  according  as  he  himfelf  thinks  fit 
 to  do  ;    md  that  which  is  gathered  is  laid  in  the 
 Hmds  of  the  Preftdent  (i.  e.  the  chief  Minifter) 
 wherewith  he  helps  the  Orphans  and  Widows^  relieves 
 thofe  that  are  fick^  or  m  Prifonj  and  thofe  that  tra^ 
 *vel^  and  all  Strangers^  and  to  he  fhort^  he  is  the  Cu- 
 rator of  all  that  are  in  Need,     You  may  perceive 
 hkewife  by  the  Apoftle's  Words,  that  their  Cha- 
 rity was  no  lefs  large  than  the  VVorldjand  that  it 
 was  not  impaled  in  a  particular  Church,  but  did 
 ftretch  its  Hands  to  the  fartheft  Parts,  by  fend- 
 ing Relief  to  Jerufalem,  from  whence  the  Gofpel 
 came  unto  them.    But  befides  thefe,  there  were 
 other  Offerings  (as  we  call  them  at  this  Day^ 
 which  the  People  brought,  both  for  the  celebra- 
 ting  of  the  Eucharift  and  Maintenance  of  the 
 Minifters  of  the  Gofpel.  Thefe  Gifts  fan  ^  Ad- 
 verfary  confeffeth)  were  called  Sacrifices^  tho' 
 coming  from  the  Hands  of  the  People ;  whence 
 it  is  that  f  St.  Cyprian  chides  the  rich  People^ 
 that  they  threw  nothing  into  the  Corhan,  and 
 came  into  God's  Houfe  fine  facr/ficio,  without  a 
 Sacrifice,  yea,  did  eat  part  of  that  Sacrifice 
 
 f  J^iotJjf,  Teuv*  dhtrlK  in  Sjincf  f.  3,    j^  l,  dc  Cpere  Eleemcf, 
 
 which 
 
lao  Menfa  Myfiica:   Cr^  a 
 
 which  the  Poor  had  offered.  ^  With  thefe  Sa- 
 crifices the  Apoftle  faith  that  God  is  well  pleafed, 
 and  they  that  did  offer  them  did  it  to  teftify 
 their  Love  to  God,  who  had  given  them  fuch 
 good  things,  and  their  Love  to  their  Brethren, 
 who  they  defired  fliould  fliare  with  them  in 
 God's  Blellings,  they  were  both  a  Piece  of  God's 
 Worfhip,  and  gave  Glory  to  him,  PfaL  96.  8, 
 and  likewifeaPieceof  great  Charity,  that  made 
 others  glorify  his  Name;  by  thefe  and  all  other 
 ways  they  exprefled  fuch  an  Affeftion,  that  it 
 was  the  Talk  of  the  Heaihens^and  that  whereby 
 they  were  known  by  al!  Men  to  be  his  Difciples  ; 
 and  therefore  when  Diogenetm  fent  to  J^^fti^ 
 Martyr  to  know  fomething  more  particularly 
 concerning  the  Chriftian  Way,  he  enquires  not 
 only  what  God  they  truft  in,  and  how  they 
 worfljip  him,  and  what  makes  them  contemn 
 the  World  and  dc'pife  Death,  &c.  but  alfo  TiV« 
 T  ^tKiToiyicLv  lx^(n  ^e)^  ctAAMX»?,  what  was  that  their 
 dear  Affection  which  they  did  bear  unto  each 
 other  ?  This  was  more  famed  in  the  World 
 than  the  noble  Band  of  Lovers  that  died  at  each 
 others  fide,  and  were  ready  to  receive  thofe 
 Wounds  into  their  own  Bodies  which  were 
 d^alc  to  t!ieir  Companions  \  for  they  did  not 
 only  impart  their  Goods,  but  their  own  felves, 
 and  were  prepared  to  lay  down  their  Lives  for 
 
 *  It  was  accounted  a  Favour  to  be  admitted  to  the  Offertory, 
 /.  e.  to  have  their  Money  accepted  which  they  gave  to  the  Poor  y 
 and  it  was  a  Puaifhment  to  communicate  "xj^yd^  'sr^^fl-^s^af,  with- 
 out offering ;  as  a  pert'ed  Communion  was  called  mnuv'iA  fMl<t. 
 cr(f^jrpi>^^,  a  Communior^  with  QiFcring,  Peuv,  ib,  £pifl*  ad  Piog* 
 
 the 
 
Difcourfe  on  the  LorcTs  Supper,     i  a  i 
 
 the  Brethren  ;  and  if  the  Relief  they  beftowed 
 on  each  other  were  like  Incenfe  and  Sacrifices 
 to  God,P/;/7.  4.  18.  then  the  giving  of  thcmfelves 
 was  fomething  like  the  Love  of  Chrift,  and  too 
 great  a  Charity  to  be  refembled  to  any  thing 
 but  his  Sacrifice. 
 
 4.  And  there  was  another  thing  that  was 
 fometime  in  Ufe,  which  teftified  their  Love  to 
 all  Chriftians  throughout  theWorldjOne  Church 
 fent  a  Loaf  of  Bread  to  another,  as  a  Token  of 
 their  Confent  in  Faith  and  their  Confort  in  Af- 
 feGion,  which  they  that  received  might  confe- 
 crate  (if  they  thought  good)  and  ufe  at  the  Mi- 
 niftracion  of  the  Sacrament,  and  thereby  ttftify 
 their  Union  with  the  reft  of  the  Body  of  Chrift 
 that  were  diftant  from  them.  So  ^  Pardwm 
 wrote  to  S.  ^i^g>  Fdnem  tinmn  quern  unanimitatis 
 iniicio  mi^imui  cbaritati  tu.^,  rogamm  ut  accij>iendo 
 henedicdf^  /.  e.  that  Loaf  of  Bread  which  I  fent 
 to  your  Kindnefs,  as  a  Token  of  our  Unanimi- 
 ty,! befeech  you  to  receive  and  blefs  ;  fuch  ways 
 did  thofe  holy  Men  ftudy  and  devife  to  engage 
 themfelves  to  each  other,  and  reprefent  the  Bro* 
 therly  Kindnefs  that  was  between  them. 
 
 Befide  all  this,  the  prefent  Greek  Church  (and 
 I  know  not  how  ancient  fuch  a  Cuftoni  is)  do 
 in  exprefs  Words  (when  they  are  at  the  Com- 
 munion) profefs  Charity  to  all  Men,  even  to 
 their  Enemies,  and  make  a  folemn  Declaration 
 of  the  Love  that  is  in  their  Hearts  before  the 
 
 *  Aug.  Epift.,3i« 
 
 whole 
 
112  Menfa  Myfitca:   Or^  a 
 
 whole  AiTembly  of  God's  People ;  for  fo  ^  CAr/- 
 ftoph.  Angcltps  relates,  that  when  they  go  up  to 
 the  holy  Man  for  to  receive,  they  turn  them- 
 felves  iirft  to  the  Weft,  and  then  to  the  South, 
 and  next  to  the  North,  and  fay  to  the  Brethren 
 that  ftand  on  all  fides  <Tv'\x<^im(\i  xe^r/ctvoi>  Chrifti- 
 ans,  we  pray  you  pardon  us  all  our  Offences 
 ^ther  in  Word  or  Deed,  and  they  all  anfwer 
 again  when  they  are  thus  fpoken  unto,  l  050^ 
 <rt;Jx<y,'Hfl-H  cTK,  Brother,  God  grant  thee  his  Pardon ; 
 this  Petition  they  make  unto  the  Company  up- 
 on their  Knees,  and  feldom  were  any  fo  wic- 
 ked as  to  difmifs  them  unpardoned,  if  they 
 did,  then  were  they  themfelves  excluded  from 
 Communion. 
 
 We  muft  think  then  when  we  approach  to 
 this  heavenly  Banquet,  that  we  are  about  to 
 remember  the  deareft  Love  that  ever  was,  and 
 to  engage  our  felves  in  the  greateft  Affeftion 
 and  rtnfteft  Friendfbipthat  can  be  in  any  Hearts 
 unto  each  other  ^  we  muft  think  that  we  enter 
 into  a  mutual  Covenant  with  our  Brethren,  by 
 eating  of  the  fame  Bread,  and  drinking  of  the 
 fame  Cup;  and  we  muft  refolve  never  to  fall 
 out  any  more,  much  lefs  to  hate,  malign,  or  do 
 Defpite  and  Injuries  to  one  another,  but  to  live 
 more  than  ever  in  the  Peace  of  God,  by  a  Bro- 
 therly Unity  and  Affeciion ;  let  us  think  it  as 
 unnatural  after  fuch  an  Union  to  fall  out,  as  for 
 the  Hands  to  fcratch  the  Face,  or  any  one  iMern- 
 ber  to  beat  and  tear  the  other  in  pieces ;  and 
 
 t  Ds  rit.  Ecclef.  Gj.  cap  24. 
 
Difcvurfe  of  the  LorcTs  Supper]     155' 
 
 if  there  be  any  thing  hitherto  treated  of  in  this 
 Difcourfe  which  Men  cannot  or  will  not  under-^ 
 ftand  to  be  meant  by  this  Sacrament,  yet  let  us 
 all  apprehend  that  it  is  a  Bond  of  Charity,  and 
 doth  engage  us  not  to  quarrel  about  fuch 
 things ;  for  it  is  great  PoHcy  of  the  Devil  to 
 make  that  a  Bone  of  Contention,  which  fhould 
 be  the  Bread  of  Love  and  Peace  ;  it  was  inten- 
 ded to  be  a  Contefferationand  Union  of  Chri- 
 ftian  Societies  to  God,  and  with  one  another^ 
 but  Mens  evil  taking  of  it  (as  one  well  faith)  di^ 
 vides  ^s  from  God^  and  the  evil  underflanding  of  if 
 divides  m  one  from  mother ;  thus  much  notwith- 
 ftanding  the  weakeft  Mind  may  conceive,  that 
 it  is  a  Feaft  of  Love,  and  it  is  not  Weaknefs^ 
 but  Wilfulnefs,  not  Shortnefs  of  Underftanding, 
 but  Perverfenefs  of  Heart,  that  makes  Men 
 fenfelefs  in  this  Particular  ;  and  therefore  let  us 
 ufe  one  another  as  Friends,  and  think  our  Hands 
 and  Tongues,  and  our  very  Hearts,  are  bound 
 with  Cords  of  Love,  which  we  cannot,  break 
 without  apparent  Violence  to  our  felves-,  re-* 
 member  always  that  a  Rupture  in  this  facred 
 Bond  of  Brotherly  Love  doth  difunite  us  like- 
 wife  from  our  Lord  himfclf ;  for  there  are  not 
 two  Cups  whereof  we  drink  at  his  Supper,  die 
 one  containing  the  Love  of  Chrift,  che  other 
 the  Love  of  our  Brethren,  but  we  drink  both 
 at  one  Draught,  and  engage  to  both  at  one 
 Breath;  fo  that  he  who  unties  the  one  Knot, 
 at  the  fame  time  dilTolves  the  other^  accordicg 
 
iiij.         Menfd  My  ft  tea:  Or^  a 
 
 as  the  beloved  Difciplc  fpeaks,  f  He  that  lovet 
 not^  knows  not  God^  for  God  is  Love, 
 
 A   P  R  A  Y  E  R. 
 
 OLord^  rvbo  art  good^  and  who  dofi  Good^  whd 
 art  Love  J  and  delight  ejl  to  fee  us  all  live  in 
 Love^  and  for  that  End^  among  other ^  haft  inftitu^ 
 ted  this  holy  Feafl^  that  our  Hearts  may  be  knit  by 
 Love  one  to  another  as  well  as  unto  thee^  infpire  me^ 
 I  befeech  thee^  with  a  powerful  Senfe  of  thy  Goodnefs^ 
 who  would  ft  have  m  all  fo  happy  ^  happy  in  the  Love 
 of  thee^  and  happy  in  the  Love  one  of  another ^  and 
 help  me  fo  deeply  to  lay  to  Heart  the  Defign  of  thy 
 Love^  that  I  may  never  he  averfe  to  it^  nor  crojs 
 my  own  Happinefs^  hut  tnojl  forwardly  comply  with 
 thy  gractou^s  Intentions^  loving  all  Chriflians  as  my 
 'Brethren^  and  living  in  Peace  with  them. 
 
 We  are  too  prone  I  am  fenfible  not  only  to  be  an-- 
 gry  upon  fmall  OccaJionSy  but  to  quarrel  and  flrii/e^ 
 which  too  often  ends  tn  Enmities  and  Hatreds^  and 
 therefore  preferve  in  me  always y  I  hejeech  thee,  fuch 
 a  lively  Remembrance  of  my  Saviour"* s  Love^  and 
 the  Profeflion  I  make  at  this  holy  Feaft  of  Love  to 
 him  J  and  to  all  that  belong  to  htm^  that  I  may  pre^ 
 fently  fupprefs  all  fuch  unchrifiian  Fafjions^  efpeci^ 
 ally  all  the  Beginnings  of  Hatred  and  llUwill^  that 
 they  may  never  jettle  in  my  Hearty  but  I  may  eafily 
 forgive  others  as  thou^  0  Lord,  for  Chrijl'^s  Sake 
 ha  [I  forgiven  me. 
 
 f  i  John  4.  8. 
 
^ifcourfe  of  the  Lord^s  Sunder.     125 
 
 And  work  in  me^  mojl  graciou^s  God^  not  only  the 
 AffeBion  of  Love  J  but  excite  me  to  all  the  A^lions 
 of  it^  by  doing  Good^  and  jtudying  how  others  may 
 he  the  better  for  me^  for  my  Kj^oivledge^  my  Riches^ 
 my  Interejt,  my  Frtends ,  for  every  thing  whereby 
 they  may  receive  any  Beneft  from  me^or  by  my  meanSy 
 that  being  endued  with  this  bleffed  Charity^  ejcpref 
 ftng  it  felf  not  meerly  in  Word  and  Tongue^  hut  in 
 Deed  and  Truth  ^  not  only  in  fome  Pang  of  Devoti^ 
 on^  but  in  the  conjlant  Courfe  of  my  Ltfe^  I  may 
 have  a  good  Hope  of  coming  at  laji  into  the  holy  So" 
 ciety  of  Saints  and  Angels^  to  live  with  them  in  un* 
 difturbed  Love  and  iriendfoif  World  without  EnAy 
 Amen. 
 
 CONCL^OSION. 
 
 WHcn  I  confider  all  thefe  admirable  Ufes 
 of  this  holy  Food,  I  do  not  wonder  if 
 fome  devout  Perfons  in  the  Elder  Times,  out  of 
 an  Excefs  of  Love,  did  h)  their  daily  Bread  (which 
 we  petition  for  in  the  Lord's  Prayer)  under ftand 
 this  Divine  Bread,and  fo  out  of  a  fpiritual  Hun- 
 ger and  a  Forwardnefs  of  Affeflion  did  eat  of 
 it  every  Day,  for  you  fee  that  herein  we  com- 
 memorate both  to  God  and  Man  the  Death  of 
 Chrift,  we  publifh  it  to  the  World,  and  plead 
 with  God  in  our  own  Behalf  and  others,  than 
 this  we  have  nothing  more  prevalent,  fo  that 
 our  Hearts  begin  (vvhile  we  are  commemora- 
 ting of  it)  to  burn  with  heavenly  Fires,  and  our 
 Tongues  here  taile  fuch  things  that  make  them 
 
 fing 
 
126         M^nfa  Myfiica:  Or^  a 
 
 fing  the  Praifes  of  Angels,  we  feal  Indentures' 
 between  God  and  us,  we  give  Entertainment 
 toour  Lord  Chrill,  and  let  him  into  our  Hearts, 
 yea,  we  profefs  to  all  the  World  that  we  are  of 
 his  Religion  and  Communion,  we  are  confirm- 
 ed likewife  in  his  Favour,  he  opens  unto  us  his 
 very  Heart,  he  lets  us  into  Secrets,  and  knits  us 
 unto  himfelf  with  a  more  infeparable  Affedi-^. 
 on,  we  hkewife  affociate  our  felves  with  the 
 Difciples  of  our  Lord, and  make  a  firmer  League 
 of  a  holy  Friendfhip  with  them,  all  which  may 
 well  make  us  fay  with  the  Difciples,  Lord^  ever^ 
 more  give  m  this  Bread  ;  but  tho'  it  be  fo  defira- 
 ble  to  feed  always  on  fuch  Sweetnefs,  yet  you 
 cannot  but  difcern  that  this  is  a  Bufinefs  that 
 requires  the  greateft  Intention  of  our  Mind,  and 
 the  ftrongeft  Afteftions  of  our  Heart,  and  lays 
 the  moft  weighty  Engagements  upon  us  for  oilr 
 Eternal  Good,  and  therefore  muft  be  well  un- 
 derftood,  and  folemnly  performed  in  our  Ap- 
 proaches to  it ;  for  which  caufe,  before  I  dired: 
 your  Addreffes  to  this  Table  f  which  is  the  next 
 thing  to  be  done,  having  opened  to  you  the  Se- 
 erets  of  it;  I  will  obferve  to  you  thefe  two  things 
 for  a  Conclufion  of  this  Part  of  my  Difcourfe, 
 the  one  to  quicken  your  Appetite,  that  you  may 
 feed  heartily,  the  other  to  guide  your  Minds, 
 that  you  may  not  feed  upon  Shadows. 
 
 I.  This  muft  needs  be  the  moft  nourifhing 
 and  ftrengthning  Food  of  all  others  that  a  Chri- 
 ftian  hach,  becaufe  there  are  fo  many  Ends  and 
 
 Purpofes 
 
Difcourfe  of  the  Lord\  Supper.     11 J 
 
 Purpofes  to  which  it  ferves;  it  feeds  all  our 
 Graces  at  once  fas  you  fhall  hereafter  fee;  and 
 fends  a  Nourifhment  (and  that  moft  plentiful 
 and  copiousj  to  every  Part ;  it  increafes  our  Love 
 to  God  and  Man,  which  is  the  Sum  of  all  our 
 Duty  ;  it  engageth  us  in  the  moft  facred  Bands, 
 by  the  dying  of  Chrift,  by  his  dearelt  Love,  by 
 all  the  Bleffings  which  he  hath  beftowed,  to  do 
 that  Duty,  and  faithfully  perform  it ;  it  is  a  lit* 
 lie  Epitome  of  the  whole  Gofpel,  for  it  fhews 
 what  God  will  do  for  us,  and  what  we  muft  do 
 for  him,  and  it  affords  Strength  unto  us  for  to 
 do  it,  and  therefore  it  is  called  the  New  Te* 
 ftament  or  Covenant  in  his  Blood,  becaufe  here 
 the  whole  New  Covenant  is  reprefented,  God 
 giving  his  Son  and  all  Bleffings  unto  us,  and 
 we  giving  of  our  felves  and  our  beft  Service  un- 
 to him,  as  hath  been  already  difcourfed ;  by  this 
 God  fets  to  his  Seal,  that  ail  things  contained  in 
 the  Covenant  fhall  be  done  for  us,  and  we  alfo 
 fet  to  our  Seal,  and  openly  profefs  our  felves  to 
 belong  to  the  Covenant,  and  that  we  eft:eera 
 and  highly  value  all  thofe  Bleffings,  and  will 
 do. any  thing  for  to  obtain  them. 
 
 Now  who  would  not  long  for  fuch  Food  that 
 will  fatisfy  our  whole  Defire?  Who  would  re- 
 fufe  an  Invitation  to  that  Table, where  all  things 
 are  in  one  Difh  f  if  I  may  fo  fpeak  )  and  God 
 and  Man  meet  together  in  one  Bread  and  one 
 Cup?  But  I  doubt  I  may  add,  who  is  there  that 
 would  not  have  all  thefe  things,  fo  that  this 
 Bread  and  Wine,  without  any  Labour,  will  con- 
 
 M  vey 
 
laS  Menfa  Mj'fiica :  Or^  a 
 
 vey  them  unto  him  ?  And  therefore  I  muft  give 
 you  another  fhort  Information,  which  was  the 
 fecond  thing  that  I  promifed,  that  is  this. 
 
 2.  This  copious  Food  doth  not  nourifh  us 
 without  fome  Adions  of  our  own,  even  fuch 
 as  I  have  already  mentioned  in  this  Difcourfe,  it 
 doth  not  feed  us  in  a  natural,  but  in  a  moral 
 and  fpiritual  manner,  it  refreflieth  us  by  our 
 Confideration,  by  our  Faith,  our  Love, our  Pray- 
 ers, our  covenanting  and  thankfgiving ;  but  all 
 the  Cunning  in  the  World  will  not  draw  a  drop 
 of  Blood  out  of  it  without  thefe,  ro,  it  draws 
 out  the  Blood  of  our  Souls,  and  waftes  our 
 Strength  by  a  carelefs  and  prophane  eating  of  it; 
 The  Papifts  talk  of  great  things  that  their  Priefts 
 give  in  this  Sacrament  by  their  Power,  and  they 
 would  make  the  World  believe  that  they  com- 
 municate more  than  we  can  do ;  but  we  moit 
 folemnly  aver,  that  our  Minifiry  conveys  as  great 
 things  as  they /peak  oj\  only  Men  rmifl  do  fomething 
 more  of  the  Work  them  [elves ;  we  pretend  not  in- 
 deed to  fend  wicked  Men  to  Heaven  with  a 
 Word,  but  we  can  help  the  Thoughts  and  Af- 
 fections of  all  pious  Souls  as  much  as  they  with 
 all  their  Skill  and  Power ;  nay,  if  the  People  do 
 nothing,  we  give  them  more  than  they,  for 
 they  feed  them  with  hungry  Accidents,  they 
 give  them  a  Bit  of  Quantity,  and  a  Cup  of  Co- 
 lours ;  yea,  the  Laity  have  not  fo  much  as  a  Sip 
 of  thefe  Figures,  whereas  the  word  Man  among 
 us  hath  at  leaft  Bread  and  Wine,  fo  that  the  belt 
 among  us  enjoy  as  much  in  Effed^nd  Virtue  as 
 
 they 
 
Dlfiourfe  of  the  LorcTs  Supper,      i  ^^ 
 
 they  can  pretend  unto,  and  the  word  (by  their 
 own  Confeffion)  enjoy  much  more  5  but  the 
 Truth  of  it  is,  that  Men  have  heighten'd  thefe 
 things  to  fuch  incomprehenfibie  Myfteries,  be- 
 caufe  the)  would  do  nothing,  and  thefe  (hould 
 do  all ;  they  have  advanced  thefe  facred  Rites 
 of  Chrift's  Appointment  into  a  Degree  of  Virtue 
 beyond  all  his  other  Commands,that  fo  by  thefe 
 fcafy  and  facil  Rites  of  Bapcifm  and  the  Lord's 
 Supper,Men  might  go  to  Heaven  by  a  compen- 
 dious manner  of  doing  little  or  nothing  towards 
 their  Salvation ;  and  they  have  not  left  thefe 
 Rites  as  naked  as  Chrifi:  brought  them  into  the 
 World,  but  they  have  changed  the  Manner  of 
 their  Obfervance,  and  cloathed  them  in  a  great 
 tnany  ftrange  Dreffes,  left  the  genuine  Simpficity 
 of  them  fhould  reprove  their  falfe  Hopes  which 
 they  conceive  from  them  ;  they  could  never  put 
 Men  fo  foon  into  Heaven,  nor  get  fo  much 
 Money  as  they  do  by  the  Bargain,  if  they  did 
 not  make  Men  bdieve  greater  things  of  this 
 Sacrament  than  of  all  the  Eternal  Laws  of  Chrift; 
 and  they  could  not  make  Men  believe  fo  much 
 more  of  it,  if  they  did  not  transform  it  from  its 
 native  Simplicity  into  an  uncouth  Myftery  ; 
 thefe  two  things,  the  Love  of  Mens  Lufts,  and 
 the  Love  of  the  World,  have  made  Men  ftretch 
 thefe  things  fo  far  as  to  defy  all  reafon,  to  damn 
 all  thofe  that  will  not  fpeak  Nonfenfe,  and  to 
 fend  thofe  to  Hell  ftho'  of  never  fo  holy  Lives/ 
 that  will  not  difcredit  their  Eyes  and  Ears; 
 What  ftrange  things  will  Men  believe  contrary 
 
 M  2  (o 
 
l^o  Meyifa  Myftica :    Or^  a 
 
 to  the  Gofpel !  they  hope  to  go  to  Heaven  they 
 know  not  how,  by  the  Magick  of  Words,  an'd 
 by  the  fecret  EiTicacy  of  a  Religion  that  they  do 
 not  underftand,  and  this  makes  them  wilhng  to 
 entertain  fuch  Doctrines  ;  and  then  others  have 
 a  refpeft  to  their  own  Intereft  Tand  having  httle 
 elfe  to  fupport  their  Greatnefs)  would  be  reve- 
 renced and  erteemed  for  their  extraordinary 
 Power  in  making  the  Body  of  Chrift,  and  that 
 makes  them  willing  to  maintain  them.  So  the 
 Author  of  the  Hittory  of  the  Council  off  Tre/^^ 
 faith  very  truly,  fVhe^  Men  began  to  place  Heaven 
 beloiv  Earthy  good  Infiit  tit  ions  were  jaid  to  he  Cor* 
 rtiftions  only  tolerated  by  Antiquity ;  and  Abufes 
 hreught  in  afterwards  were  canonized  for  perfect  Cor* 
 reciions.  But  we  wilHngly  acknowledge  that  we 
 have  no  Power  to  faveMen  without  themfelves, 
 we  celebrate  no  fuch  iMyfteries  that  fliall  convey 
 the  Wicked  to  Heaven,  we  cannot  deliver  thofe 
 that  are  dead  from  their  Pain  and  Torment,who 
 whilft  they  lived  made  little  reckoning  either  of 
 this  or  any  other  Divine  Command;  no,  we 
 proclaim  to  all  Men  that  this  Food  muft  nourifli 
 us  by  our  own  Stomachs,that  it  affords  Strength 
 by  the  vital  Operations  of  our  own  Souls,  and 
 if  we  our  felves  will  do  what  God  requires  of 
 us,  then  we  fhall  find  it  as  full  of  Virtue  as  we 
 can  defire,  and  it  will  be  a  means  to  put  us  in 
 Heaven  while  we  remain  here  upon  the  Earth. 
 Sometimes  they  will  needs  blame  us  as  doing 
 
 too 
 
Dijcourje  of  the  LorcTs  Supper]      151 
 
 too  little,  and  denying  the  Ufe  of  good  Works ; 
 but  this  is  fuch  a  Falfity,  that  we  call  for  more 
 of  Mens  Labour  than  they  fcem  to  make  necef- 
 fary,  and  profefs  that  we  hope  not  by  any  Pow- 
 er of  ours  to  do  them  good,  without  the  Exer- 
 cife  of  their  own  Powers ;  and  therefore  let  us 
 put  forth  a  lively  Faith,  let  us  heartily  cove- 
 nant with  our  Lord,  let  us  make  a  fincere  Pre- 
 feffiozi  of  our  Religion,  and  exercife  fuch  other 
 Afls  as  I  have  been  treating  of,  and  fo  will 
 this  Feaft  be  of  great  Force,  and  full  of  Effica- 
 cy to  our  Souls  Health. 
 
 And  that  you  may  feed  with  an  Appetite, 
 and  hereby  get  an  Increafe  in  Strength ,  it  is 
 receffary  that  I  next  of  all  direQ:  your  Addref- 
 fes  to  God's  Table,  and  fliew  how  you  iliould 
 prepare  your  felves  to  be  his  worthy  Guefts, 
 and  that  fliall  be  the  Subjeft  of  the  following 
 Difcourfe. 
 
 A   PRAYER. 
 
 OLORDj  the  Author  of  every  good,  and  fer- 
 feci  Gift,  flir  up  my  Appetite  daily  more  and 
 more  after  this  heavenly  Food^  which  fully  jatisfes  all 
 the  Defires  of  our  Sonls^  and  anfvers  all  the  Ends 
 cf  our  Religion, 
 
 Stir  up  my  lljoughts^  my  mofl  ferions  Thought Sy 
 my  Faith  J  my  Loi'e^  my  Hope,  my  Jcy,  that  I  may 
 receive  it  with  fuch  fincere  and  hearty  Devotion^  as 
 may  derive  more  Power  and  Strength  into  my  Soul 
 for  all  the  A^s  of  a  Chriftian  Life. 
 
 M  I  Dtfpofe 
 
I  g  2  Menfa  Mjfiica  :■  Or^  a 
 
 Difpofe  me  hereby  to  he  fo  ready  to  execute  aU  the 
 Commands  of  my  hlejfed  Lord  and  Mafier  Chrifi  Je-;. 
 ///^,  that  the  doing  this  in  remembrance  of  him  way 
 in  effect  he  the  doif/g  of  his  whole  Will^  and  that  with 
 the  fame  Cheerfuhefs  and  Delight  rvheretvith  I  re- 
 ceive  thefe  Pledges  of  his  Love  from  him^  and  there* 
 ufon  devote  my  felf  unto  him, 
 
 Whofe  I  am^  and  in  rvho7n  I  defire  to  abide  for 
 ever ;  to  whom^  with  the  Father^  and  the  Holy  Ghofi^ 
 begiveny  as  is  moji  due^  all  Honour  and  G lory ^  fait h--^ 
 ful  Service  and  Obedience^  for  ever^  Amen* 
 
 Henf0 
 
»?3 
 
 MENSA  MTSriCA 
 
 SECT.    11. 
 
 CHAP.     VII. 
 
 j4/i  Introduction  to  the  Difcourfe  about  Preparati^ 
 on  to  the  Lord'^s  Table^  wherein  thofe  Words  of 
 the  Pfdmijl^  Pfalm  9J.  5.  ^r^  opened. 
 
 IT  is  a  known  Saying  of  the  VhXm^^Holinefs 
 becomes  thy  Houfe^  0  Lordj  for  ever.  The 
 Corner  Stone  upon  which  that  Affirmation  is 
 built,  is  no  other  but  tUis,  that  Go^  is  ejfentially 
 holy ;  and  that  is  a  Truth  which  hath  fuch  a 
 Foundation  in  our  natural  Underftanding,  a 
 Notion  that  fprings  fo  clearly  from  every 
 Man's  Mind,  that  all  the  Deduftions  and  Con- 
 fequents  that  flow  from  it  muft  needs  be  evis. 
 dent,  and  find  no  Refiftance,  but  only  from  the 
 Wills  and  perverfe  Affeftions  of  Men.  If  we 
 confider  therefore  with  our  felves  a  while,  anci 
 look  upon  him  that  dwells  in  pure  Light,  we 
 fhall  (oon  be  perfuaded  that  they  ought  to  be 
 holy  that  approach  near  to  him,  that  no  pro- 
 phane  Foot  ought  to  tread  in  his  SanQuary,  and 
 ^hat  ^n  unhallowed  Mind  cannot  be  the  Temple 
 
 lA  4  wher^ 
 
1 54-         Menfa  Mjftica  :  Or^  a 
 
 where  he  fhould  dwelL  A  fliort  Explanation  of 
 the  Pfalmift's  Words  will  make  it  manifelt  that 
 our  Minds  do  rightly  perfuade  us  when  we  fo 
 conclude.  The  Houfe  of  God  ("which  he  fpeaks 
 oO  was  the  Temple  at  Jerufalem^  where  God 
 was  worfhipped,  into  one  part  of  which  none 
 but  the  High  Prieft  might  enter,  and  that  but 
 once  a  Year,  being  void  of  Legal  Uncleannefs  ; 
 into  a  fecond  the  Priefts  only  might  approach 
 for  to  minifter,  but  not  without  the  hke  State 
 of  Purity.  And  the  People  who  were  admitted 
 into  the  Courts  of  God's  Houfe,  could  not  be 
 accepted  to  feaft  with  God  (as  you  have  heard) 
 unlefs  their  Offering  was  without  Bicmifh,  and 
 they  themfelves  at  that  time  free  from  any  Pol- 
 lutions which  their  Law  prohibited  ;  which  to 
 any  wife  Man  mull  fignify  thus  much,  ^  thai: 
 God  is  greatly  to  be  feared  m  the  Jffemblji  of  hts 
 Sawts^  and  to  he  had  in  rez'erence  of  all  that  are 
 ahaut  him^  and  that  nothing  bccom^es  his  Pre- 
 fence  but  v»;hat  is  feparated  from  the  World^and 
 cleanfed  from  Carnal  Affeftions. 
 
 And  fo  f  Plutarch  (a  grave  Heathen)  tells  us, 
 that  into  fome  ancient  Temples  none  might 
 come  nnth  any  Money  or  WedPons  about  them^  but 
 were  at  their  firft  Entrance  to  lay  them  down 
 at  the  Doors,  and  fo  approach  unto  the  Altars  ; 
 this  was  to  iignify  not  only  their  Poverty  and 
 Weaknefs^  and  that  they  looked  upon  themfelves 
 as  deftitute  of  allSuccour,  except  Divine,  but 
 
 "^  rral,  89.  1,  \  In  Polit.  Pr32ccpt. 
 
 their 
 
Vifcourfe  of  the  LorcTs  Supper.     155 
 
 their  Contemft  of  the  H^orld  alfo^  and  their  forfa- 
 kmg  of  all  Earthly  Things,  that  they  nnight  be 
 fit  for  Divine  Converfcs.     Curiam  I  think  hath 
 moft  happily  conieQ:ur'd,that  the  Temple  which 
 he  fpeaks  of  was  no  other  than  the  Houfe  of  God 
 at  ^eru\dem^  for  no  Mm  (faith  ^  Mat?}wn,>^  might 
 come  ncn  in^  into  the  Mount dn  of  the  Houfe  with 
 a  Staff",  or  with  his  Shoes^  with  his  Piirfe  or  Wallet ^ 
 or  fuch  like  things  ;  which  furely  was  fignificant 
 of  their  diveftingthemfelvesof  all  earihly  things, 
 and  laying  afide  all  Employments  and  worldly 
 Thoughts,  that  they  might  prefent  themfelves 
 naked  and  fimple,  pure  and  holy  before  the  God 
 of  Holinefs,  who  always  faid  to  his  People  (both 
 under  the  Law  and  Gofpel)  f  he  ye  holj^for  lam 
 holy\  this  is  a  Truth  attefted  fo  much  unto  by 
 Heathens,  that  I  may  be  confident  I  faid  true 
 when  I  affirmM  it  to  be  the  IlTue  of  a  firil  notion, 
 that  they  fljould  be  holy  Perfons  who  converfe  with  a, 
 holy  God;  whofoever  thinks  other  wife,  kclI' dv-n 
 <r«To  'T^iuTQv  fy^  o^ioi  oitp,  faith  a  grave  Author  ^  is 
 by  this  very  Thought  (if  there  w^ere  nothing 
 elfe)  an  unholy  Perfon  ;  and  it  is  ftiU  ingrafted 
 fo  much  in  every  Man's  Mind,  that  none  will 
 venture  to  make  any  of  the  more  folemn  Ad- 
 dreffes  to  God,  but  they  think  of  fome  Repen- 
 
 *  L.  2.  de  repiib.  Heh.  cap.  i2.  f  Rev.  ii,  14.  i  Pet.  i.  16. 
 *  Dion.  Pruf  K,a.<^'  J'lwctutv  J^'  £f«r«  iif  aSctvcflo/V/  ^iola-t  'A/- 
 Viof  jy  KA^ct^ui  —  Befiod,  L  i.  Ify*  ayv<oi^  i.  e.  if<y  (l(nKyeidLs' 
 d^micLit  g/x-o-tfOftct;,  &c.  aaBA^Mi,  i.  e.  awj  veo-u^iw&i  n^iirt  ^ 
 Q^ydvois  Kc(,^ac/ii,  e^c.  Mcfgiiopul.  5c  Proclum. 
 
 tancQ, 
 
136  Menfa  Myfiica:   Or^  a 
 
 tance,  and  Purgation,  of  fome  more  devout  Dif- 
 pofition  of  Mind,  how  unholy  foever  the  relt  of 
 their  Lives  have  been. 
 
 Now  rho'  the  Pfalmift  intend  more  than  a  Fit 
 of  Religion,  and  cannot  be  thought  to  mean  fo 
 little  as  a  Holinefs  that  hath  only  its  fet  and  ap- 
 pointed Times,  its  new  Moons  and  iblemn  Af- 
 fcmbUes,  or  in  our  Phrafe,  the  Monthly  Com- 
 munions and  the  Weekly  Sabbaths,  yet  it  may 
 juftly  be  ask'd,  whether  befides  thofe  two  things 
 I  have  already  mentioned  Qcfiz.  the  Holinefs  of 
 God,  and  the  conftant  Holinefs  of  thofe  who 
 converfe  with  him)  there  be  not  alfo  a  third  in- 
 cluded in  them,  which  is,  that  at  fome  Times 
 we  are  engaged  to  a  higher  Degree  of  Holinefs, 
 and  ought  more  folemnly  and  religioufly  to  pu^ 
 rify  and  cleanfe  our  felves  ? 
 
 Are  we  not  to  raife  up  our  Hearts  to  a  greater 
 Fervour  in  Devotion,  to  learch  our  felves  more 
 curioufly,  and  caft  out  all  the  Leaven,  when  we 
 come  near  to  God  in  the  highefi:  Duties  of  our 
 Religion?  Or,  in  Ihort,  it  may  beask'd,  whe-r 
 ther  we  are  not  to  ufe  a  greater  Preparation,  and 
 bring  a  greater  Holinefs  to  God^s  Table,  than  at 
 other  Times,  when  we  approach  to  him  in  other 
 Duties?  I  fball  not  certainly  determine  how  far 
 the  Pfalmift's  Words  do  favour  fuch  an  Aiferti- 
 on,  that  there  ought  to  be  a  greater  Regard  to 
 our  felves  when  we  go  to  the  Houfe  of  God  thaq 
 at  other  Times  ;  but  I  fhall  endeavour  to  illii- 
 Jirate  all  the  Truth  that  is  in  it,  and  in  the  for- 
 mer alfo,  in  thefc  following  Propofitions. 
 
 CHAP- 
 
Difcourfe  on  the  LorcPs  Supper.     137 
 
 CHAP.    VIII. 
 
 This  Word  Preparation  is  to  he  underjlood  with 
 Caution.  Not  a  little  Time  required  for  it.  An 
 holy  Life  is  the  hefl  Preparation,  For  it  ou^ht 
 to  he  our  confiant  Emflopnent  to  do  God'*s  IVill^ 
 Which  confifls  of  Anions  of  divers  forts.  Some 
 of  which  have  a  more  particular  Refpe6i  to  God 
 
 ONLY  let  it  be  premifed  that  it  is  my  De- 
 fign  fo  to  ftate  this  Matter  of  Preparati- 
 on, that  we  may  come  to  God's  Table  in  a  very 
 reverend  Manner,  and  yet  not  ule  him  irreve-. 
 rently  at  other  Times.  A  great  deal  of  Care  is 
 to  be  ufed  when  we  go  to  feaft  with  the  King  of 
 Heaven,  but  that  is  not  the  greateft,  much  lefs 
 all  the  Care  of  a  Chriftian.  If  God  prepare  a 
 Supper,  we  fhould  prepare  our  felves  to  be  fit 
 Guefts  (fo  much  is  refolved  upon  by  all)  the 
 only  Danger  is,  left  we  do  not  think  this  Pre- 
 paration looks  fo  far  back  as  really  it  doth.  I  like 
 ^  Thales  his  Refolution  very  well  which  we 
 meet  withal  in  Plutarch^  KaUti^  iuAtrAvT^i  ^  Jts 
 ^S^txKivvi  ^9  S'eiTTvmAv^©-  'u).  As  he  that  entercainsj 
 us  at  a  Feaft  makes  great  Preparation  for  us  bcr 
 fore-hand ,  fo  fhould  they  prepare  themfelves 
 who  are  invited  to  the  Feaft.  And  the  \  S)b^r 
 rites  (he  faith)  were  wont  to  invite  their  WOf 
 men  a  Year  before  the  Feaft  was,  that  they 
 
 *  /«  Sepu  Sap,  Comiv*    \U^  i^iaun  tas  Khmai  vot^v^  r 
 
 might 
 
igS         Menfa  Mjfiica:  Or^  a 
 
 might  at  Leifure  prepare  themfelves  with  good 
 Apparel  and  brave  Ornaments,  &c.  to  come  un- 
 to it ;  but  truly,  faith  he,  in  my  Judgment  there 
 is  need  of  a  great  deal  more  Time  to  fit  one  for 
 to  feait  in  fuch  a  manner  as  he  ought  than  this 
 comes  to,  the  Manner  and  Carriage  are  to  be 
 rightly  formed,  his  Mind  is  to  be  apparelled, 
 and  his  Soul  trimmed  with  brave  Notions,  that 
 his  Behaviour  may  be  handfomly  compofed  ; 
 now  it  is  far  more  hard  to  adorn  the  Mind  than 
 the  Body,  to  get  a  Deportment  befitting  our 
 felves,  than  to  appear  richly  and  gayly  clad, 
 and  therefore  longer  Time  than  a  Year  will  be 
 required  to  drefs  up  a  Man's  felf  for  to  feaft  like 
 a  Wife  Man  or  a  Philofopher,  even  fo  much  till 
 we  can  ttJ  viQet  ^iu^Hv  ^  '^^i'ttovIa  KQjyt.Qv^  get  a  be- 
 coming Converfation,  and  find  out  thofe  Orna- 
 ments  that  fuit  beft  with  a  virtuous  Life ;  what 
 he  faith  in  that  Matter  is  but  my  very  Senfe  in 
 the  thing  we  are  treating  of;  God  makes  an 
 Invitation,  and  calls  us  to  his  Board,  we  muft 
 therefore  trim  up  our  felves  to  meet  the  Bride- 
 groom of  our  Souls ;  but  this  Preparation  is  not 
 fuch  a  Bufinefs  that  can  have  any  fet  Quantity 
 of  Time  allotted  wherein  to  make  it,  as  of  a 
 Month,  a  Year,  or  the  like  Space,  but  fo  much 
 is  neceffary  as  will  compofe  our  Souls  to  the 
 Image  of  Chrift,  and  make  us  fit  Company  for 
 fo  holy  a  God  ;  it  is  not  the  wafhing  our  Cloths 
 a  little  before,  the  fprucing  up  of  our  Souls,  as 
 I  may  fay,  and  the  putting  on  a  fine  and  de- 
 mure Behaviour  when  we  come  thither,  tho' 
 
 W<3 
 
Bifcourfe  of  the  Lord^s  Supper^     i  g  9 
 
 we  be  never  fo  filthy  and  ragged  at  other  times, 
 but  a  holy  Life  is  the  true  Ttme  for  frefaring  our 
 Souls  to  be  God's  Gueft ;  whatfoever  Care  and 
 Exaftnefs  we  ufe,and  whatfoever  extraordinary 
 Ornaments  we  put  on  immediately  before  our 
 Approaches  to  him,  yet  that  a  conftant  good  Be- 
 haviour towards  God  and  Man  is  the  main  thing 
 we  are  to  look  after,  is  the  Sum  of  what  I  have 
 to  fay  in  the  following  Particulars. 
 
 I.  The  firft  of  which  I  have  already  begun, 
 and  it  is  nothing  but  this,  that  Holinefs  is  to  he 
 a  Chrijlian^s  confiant  Employments  and  the  great 
 Bufmefs  of  his  Life  ;  it  is  not  a  Quality  of  which 
 we  have  Ufe  only  at  certain  Times,  nor  is  it  a 
 Striftnefs  at  fome  Seafons,  that  gets  us  a  Liberty 
 in  the  reft  of  our  Lives  to  be  loofe  and  carelefs, 
 nor  a  folitary  Retirednefs  now  and  then  that 
 Ihall  make  Amends  for  all  our  Wandrings,  but 
 it  is  a  walking  with  God,  a  patient  running  of 
 the  Race  which  he  hath  fet  us,and  a  daily  dying 
 unto  the  World,  infomuch  the  Apoftle  faith  w^e 
 mutt  be  ^  holy  in  all  manner  of  Converfation  ;  we 
 are  not  to  put  on  the  Lord  Jefus  as  we  do  a 
 Cloak,  which  we  throw  off  at  our  Pleafure,  and 
 again  caft  about  us  when  there  is  Occafion, 
 but  as  wc  do  our  inner  Garment,which  we  never 
 gO  without  nor  lay  afide,no,not  when  we  have 
 none  in  Company  but  our  felves ;  our  Religion 
 is  not  the  Feaft  of  unleavened  Bread,  which  the 
 jff>jpj  obferved  but  for  Seven  Days,  except  you 
 
 *  I  Pct»  1. 15. 
 
 take 
 
1 4^         Men/a  Myjiica :  Or^  a 
 
 take  the  Number  Seven  to  denote  Perfeclion^; 
 and  to  be  a  Token  that  they  fliould  rejoice  al- 
 ways in  a  conftant  Courfe  of  Hohnefs  before 
 God;  and  in  this  Senfe  I  confefs  the  Apoftle  is 
 pleafed  to  call  our  Life  f  a.  Feufi  of  udexvened 
 £r^.^  which  he  bids  us  obferve  now  that  Chrift 
 our  Paflbver  is  facrificed  for  us,  but  without  any 
 Limitation  of  Time,  becaufe  it  is  to  laft  always ; 
 and  the  reafon  of  it  is,  becaufe  Chriftians  them- 
 felves  are  become  a^i^/zo/,  unleavened,  vet,  7.  /.  e. 
 they  are  fcparated  by  their  Profefllon  from  the 
 Wickednefs  wherein  formerly  they  had  lived, 
 and  therefore  were  to  be  made  nor  <pyW*>  a  new 
 Mafs  or  Lump,  that  fhould  never  admit  of  any 
 of  the  old  prophane  Mixtures  that  formerly  haS 
 defiled  their  Hearts  and  Lives ;  we  are  not  only 
 to  make  a  folemn  Stir  againft  a  Sacrament,  and 
 then  light  Candles  to  fearch  for  the  old  Leaven, 
 that  it  may  be  throw  n  out,  but  being  by  Chrift 
 become  unleavened,  we  are  conftantly  to  main- 
 tain fuch  a  Light  (hining  in  our  Hearts,  that  we 
 may  not  live,  but  Chrift  may  live  in  us,  and 
 the  Life  that  we  lead  may  be  by  Faith  of  the 
 Son  of  God.  Before  a  great  Feftival  the  worft 
 of  Heathens  had  their  Votive  noctaSy  their  fevere 
 and  fare  Nights  (  as  their  Authors  call  them  ) 
 Ten  of  which  together  ufed  to  precede  the  Feaft 
 of  //?/,  in  which  Time  (as  if  they  had  imitated 
 the  Command  to  Ifrael  when  the  Law  was  gi- 
 ven, Exod,  1 9. 1 5.)  they  abftained  from  the  moft 
 
 •V  I  Cor.  5.  7>  8-  ,       r  * 
 
 lawiul 
 
J)ifcourfe  of  the  Lord^s  Supper]     141 
 
 lawful  EnjoymeDts  and  chafte  Embraces.  But 
 what  an  Heathenifh  Life  notwithftanding  was, 
 you  all  know,  or  elfe  the  Apoftle  will  tell  you, 
 I  Pet,  4.  J.  They  walked  in  Lafcivioufrefs^  Lujls^ 
 Excefs  of  PVim^  RevellwgSy  Bano[uetif9gs^  ahomi^ 
 nxhle  Idolatries ;  and  therefore  their  own  fober 
 Authors  reproved  this  great  Folly,  of  thinking 
 Holinefs  and  Purity  to  be  the  Anions  of  a  few 
 Days^  and  not  the  Courfe  of  a,  Man^s  Life,  An  it- 
 luftrious  Place  there  is  in  ^  Demoflhenes  to  this 
 Purpofe,  which  I  cannot  but  mention,  becaufe 
 it  will  teftify  fo  much  againft  the  Chriftian 
 World.  *  Before  Men  come  (faith  he)  to  their 
 ^  holy  OiEces,  they  abftain  for  a  certain  Num- 
 
 *  ber  of  Days  from  all  Filthinefs  and  vile  Afti- 
 
 *  ens,  whereas  they  who  go  about  holy  things 
 ^  fliould  not  only  for  fome  Space  of  Time,  d?j.a,  ^ 
 
 ^  oKov  ^lov  fi^vdjyAvtu  TOi^Tuv  cTnltiS'ii^dTav,  but  for  their 
 
 '  whole  Life  have  purified  themfelves  of  fuch 
 
 *  Kind  of  Praftices.  Hear,  O  Chriftian,  what  an 
 Heathen  faith,  and  pleafe  not  thy  felf  in  thy  fe- 
 parateand  ftrifl:  Devotion  before  thou  comeft  to 
 the  Table  of  the  Lord,  or  againft  an  holy  Time, 
 but  think  thdt  every  Day  is  to  he  holy  to  the  Lord, 
 th^  every  A^ion  tn  the  Day  he  not  equally  holy; 
 learn  not  only  takIIv  ^^itu¥  AtS^h  dyvivsivt  (as  his 
 Phrafe  isj  to  purify  thy  felf  for  a  let  Number  of 
 Days,  as  if  thou  hadft  appointed  or  ordered  fo 
 much  Time  to  be  fpent  in  Holinefs,and  fo  much 
 in  Sin,  but  to  behave  thy  felf  as  if  thou  didft  ac- 
 
 f  Om*  in  Timocr* 
 
 count 
 
142  Menfa  My  file  a:    Or^  a 
 
 count  thy  whole  Life  an  Opportunity  of  ferving 
 God,  and  a  Seafon  of  cleanfing  thy  felf  from  aH 
 that  Fihhinefs  which  will  not  let  thee  fee  the 
 Face  of  God. 
 
 When  I  think  of  the  Perfia»s,  who  (they  fay) 
 every  Year  had  a  Feaft,  wherein  they  deftroy'd 
 all  the  Serpents  that  could  be  found,  and  then  let 
 them  multiply  as  faft  as  they  would  till  the  fame 
 Solemnity  return'd  again,  it  puts  me  in  mind  of 
 the  Religion  that  is  moft  in  fafliion  among  them 
 that  are  named  after  Chrifl:,they  are  very  angry 
 at  the  Devil  and  all  his  curfed  Brood,  they  are 
 in  fome  Mood  at  a  folemn  Feaft  mightily  inccn- 
 fed  againft  the  Old  Serpent,  but  afterwards  they 
 patiently  fuffer  him  to  take  his  Reft,  and  his 
 Lufts  increafe  hke  the  Spawn  of  Fiflies  without 
 any  confiderable  Diftafte  or  Oppofition,  thefe 
 Men  are  as  much  mittaken  in  the  Chriftian  Life 
 as  they  that  miftake  a  Serpent  for  an  Eel,  or  a 
 Stone  for  Bread  ;  God  ^  expeds  fand  fo  he  juft- 
 ly  may)  that  we  flhould  abound  in  all  the  Fruits 
 of  Righteoufnefs  that  arc  by  Chrift  Jefus,  to  his 
 Praife  and  Glory,  and  that  we  fhould  f  pafs  the 
 Time  of  our  fojourning  here  in  Fear,  abftaining 
 as  Pilgrims  and  Strangers  from  ^  flefhly  Lujlsy 
 that  war  dgamji  the  Soul, 
 
 IL  The  fecond  thmg  that  I  would  have  ob- 
 ferved  is,  that  this  Holinejs  conftjls  of  Actions  of 
 divers  fort s^  and  is  expreffed  m  different  marmers  y 
 it  is  diverfified  not  only  by  the  Objeds  about 
 
 JPhiUi.  II.    +  1  Pet.  1. 17.   *iPet.  2.  u. 
 
 whicb 
 
Difcourfe  of  the  LorcTs  Supper.     1 4  5 
 
 tvhich  it  is  employed,  but  the  State  of  the  Sub- 
 jeft  wherein  it  is  will  not  permit  that  all  the 
 Ads  of  it  (hould  be  of  one  Kind  and  Value,  and 
 therefore  it  was  that  I  faid  the  Aftions  of  a  holy 
 Life  are  not  equal  in  their  Holinels,  fome  of 
 them  refpefl:  God,  others  our  Neighbours,  and 
 the  reft  our  felves,  and  all  thefe  we  can  do  at 
 fome  times  with  a  better  Underftanding  and 
 greater  Devotion  than  at  other  times  it  is  pofli- 
 ble  for  us  to  do,  for  we  begin  this  Life  of  Holi- 
 nefs  when  we  are  baptized  into  the  Chriftian 
 Faith,  and  take  upon  us  thofe  facred  Engage- 
 ments to  be  his  Servants. 
 
 We  are  ever  after  this  under  a  religious  Tie 
 and  Vow,  and  the  next  Step  which  we  take  to 
 the  Difcharge  of  it.  Is  to  be  catechized  and  in* 
 ftrufted  in  Chrift's  Religion,  which  is  all  that 
 a  Child  is  capable  of,  and  then  w^hen  we  come 
 to  Years  of  Difcretion,  we  are  to  advance  ftill 
 forward  to  a  ferious  Profeffion  that  we  (land  to 
 our  firft  Covenant,  and  will  be  true  and  faithful 
 to  our  Lord ;  now  all  our  Life  after  is  but  an 
 aflerting  of  our  Truth  and  Sincerity  in  this  holy 
 Covenant,  and  a  making  good  our  Promife  and 
 Oath,  wherein  we  have  bound  our  felves,  which 
 when  we  labour  confcientioufly  to  perform^ 
 then  do  all  the  AQions  of  oiir  Lives  become  ho- 
 ly ;  and  fo  a  Man  may  be  holy  in  his  Shop  by 
 Diligence  and  Juftice,and  at  his  Board  by  Tem- 
 perance, Thankfulnefs,  and  fending  Portions  to 
 the  Poor ;  a  friendly,  innocent,  and  ufeful  Con- 
 verfation  will  njake  him  holy  abroad,  and  Me- 
 
 N  ditation 
 
144  TUcnfa  Mjfiica:  Or^  a 
 
 ditation  and  Prayer,  mix'd  with  the  former,  will 
 make  him  fo  at  Home ;  yea,  Prudence,  and  the 
 Ends  of  Health  and  Chearfuhiefs,  will  make  his 
 Sports  and  Recreations,  his  Sleep,  and  all  fuch 
 Aftions,  to  be  holy,  and  not  be  reckoned  among 
 Paftimes,  but  the  necelTary  Seafons  of  doing  lit- 
 tle or  nothing,  that  afterwards  we  may  do  fome- 
 thlng,  and  be  worthily  employed  ;  as  to  the  Dif- 
 pofition  then  of  his  Heart,  a  Chriftian  is  always 
 alike  holy  (becaufe  he  ferioufly  defires,  intends, 
 and  endeavours  to  be  undefiled  in  all  things)  on- 
 ly the  Matter  about  which  he  is  neceffarily  em- 
 ploy'd  will  not  bear  it  that  all  his  Aftions  rfiould 
 always  be  alike  excellent. 
 
 III.  There  is  another  thing  likewife  that  riiuft 
 be  confefs'd,  that  thd*  all  Actons  of  Holinefs  have 
 a  regard  to  God^as  they  are  Parts  of  our  Obedience  to 
 his  Commandsy  yet  feme  of  them  have  a  more  parti-- 
 cfdar  refpcct  to  hrm^  and  are  more  induflriouflj  irt" 
 tended  to  his  Honour.  Tho'  all  holy  Aflions  look 
 towards  him,  yet  fome  of  them  are  a  looking 
 him  direflly  in  th^  Face ;  tho'  we  may  always 
 fit  under  his  Shadow  with  great  Delight,  yet 
 fometimes  we  are  under  the  Light  of  his  Coun- 
 tenance it  felf ;  his  Glory  is  to  be  always  our 
 End  ;  but  fometimes  we  are  faid  more  particu- 
 larly 10  glorify  his  Name,  as  when  we  advance 
 him  highly  in  our  own  Thoughts,  or  when  we 
 proclaim  his  Excellencies  to  the  World,  when 
 we  pay  our  Acknowledgments  to  him  for  Blef- 
 fings  received,  or  wait  on  his  Bounty  for  things 
 that  we  need ;  in  brief^  Prayer  and  Praifes,  Me- 
 ditation 
 
Difcourfe  of  the  Lord'^s  Sapper,      i  ^  c 
 
 Citation  of  him,  and  Defires  after  him,  reading 
 and  hearing  of  his  holy  Word,  with  fuch  like 
 Adions,  are  of  that  fort  wherein  we  behold  his 
 Face,  and  do  more  fenfibly  tafte  of  his  Good- 
 nefs,  and  are  both  more  fatisfied  with  him,  as 
 the  greateft  Sweetnefs,  and  transformed  into 
 him,  as  the  pureft  Beauty. 
 
 A  fliort  PRAYER. 
 
 OMofi  holy^  hol)^  holy,  Lord  of  Heaven  ani 
 Earthy  who  art  of  purer  Eyes  than  to  behold 
 Imquity,  make  me  fefjjible^  I  mojl  humbly  befeech 
 thee^  of  thefe  great  and  important  Truths^  and  pop 
 fefs  my  Mind  with  fuch  a  deep  Jpprehenfion  of  them y 
 and  my  Soul  with  fuch  an  hearty  Love  to  them^  that 
 the  conjlant  Employment  and  great  Bufinefs  of  my 
 Life  may  be  to  purify  my  felf  as  thou  art  pure^  and 
 to  keep  my  felf  holy  and  undefiled  before  thee  in  all 
 Things  and  at  all  Times  to  the  End  of  ?ny  Days^  that 
 fo  I  may  be  fit  not  only  to  appear  before  thee  at  thy 
 holy  Feafty  unto  which  thou  gracioufly  invitefi  me, 
 hut  td  he  entertained  by  thee  in  that  high  and  holy 
 Plaee  where  our  Lord  Jefm  Chrifi  liveth  and  reign^ 
 tth  wi-th  thee  and  the  Holy  Ghofi  for  ever^  Amen. 
 
 N  «  CHAP. 
 
1^6         Mcnfd  Mjftica:   Or^  a 
 
 CHAR    IX. 
 
 Four  things  more  are  treated  of^  which  of  en  further 
 the  nature  of  this  Preparation,  i ,  Thofe  Jettons 
 Tvhich  reflect  Men  or  our  felves^  and  thofe  which 
 immediately  refpeci  God^  are  mutual  Preparations 
 each  to  other.  2.  Of  thofe  holy  Aciions  which  re^ 
 fpe£i  God  feme  are  necejfary^and  others  voluntary  ^ 
 rvhere  there  is  a  Difcourfe  concerning  fraying 
 without  ceafing.  j .  One  Alt  of  Religion  is  prepara- 
 tive to  another,  4.  And  there  are  feme  other  Pre* 
 parations  reo^uifite  to  holy  Duties  befides  all  thefey 
 iy  the  mention  of  which  Way  is  made  for  a  more 
 particular  Difcourfe  concerning  them. 
 
 IV.'^TOW  to  draw  nearer  to  the  main  Scope 
 X^  of  this  Difcourfe,  it  mull  in  the  next 
 Place  be  confidered,  that  thofe  Actions  which  re* 
 fpett  Men^  or  our  felves^  and  thofe  which  immediately 
 reflect  God^  are  mutual  Preparations  each  to  other. 
 As  an  holy  Behaviour  in  the  Works  of  our  Cal- 
 ling, in  our  Converfes  with  Men,  and  in  the  Ufe 
 of  God's  Bleffings,  difpofe  us  unto  Prayer^  Me- 
 ditation, and  fuch  like  Duties,  fo  Prayer,  &c. 
 again  requires  them,  and  returns  the  Kindnefs, 
 upon  their  own  Head,  by  their  difpofing  and 
 preparing  us  to  fuch  like  holy  Deportment  for 
 the  future  in  thefe  Matters  ;  thefe  two  arc 
 hS'iKptr^A,  in  an  infeparable  Brotherhood,  like 
 Hippocrates  his  Twins,  that  grow  or  decay  both 
 together ;  Prayer  makes  a  Chriftian  live  hohly, 
 
 and 
 
T>ifcourfe  of  the  Lord's  Supper.     147 
 
 and  a  holy  Life  makes  us  fit  to  pray  fervently, 
 and  both  the  one  and  the  otlier  are  not  only 
 Parts  of  our  Duty  which  God  commands,  but 
 Inftruinents  and  Helps  to  doing  our  Duty,  fuch 
 a  Combination  there  is  between  all  the  things 
 that  God  requires,  to  make  tliera  eafy  and  fami- 
 liar, defirable  and  pleafant,  and  to  make  us  en- 
 tire and  compleat,  impartial  and  univerfal  in 
 our  Obedience  to  him;  we  cannot  do  one  Duty 
 that  he  bids  us,  but  the  reft  become  more  eafy 
 to  be  done,  nor  love  fincerely  one  Command, 
 but  the  reft  will  draw  us  unto  their  Love;  the 
 Holinefs  of  our  Converfation  is  it  felf  an  Invita- 
 tion of  God  to  our  Souls,  much  more  when  we 
 fecond  it  with  the  Attraftives  of  holy  Prayers 
 and  affeftionate  Defires,  and  both  the  Sweet- 
 nefs  of  fuch  Converfes  w^ith  God,  and  the  Power 
 of  his  Grace  that  is  confequcnt  upon  our  hearty 
 Defires,  will  engage  and  enable  us  to  continue 
 an  holy  Converi'ation  ;  as  Impurity  brings  us 
 into  Familiarity  with  the  Devil,  fo  Holinefs 
 brings  us  into  Fellowfhip  with  God,  and  the 
 Happinefs  of  that  is  fo  great,  that  we  fliall  not 
 be  tempted  eafily  to  leave  it,  but  be  excited  to 
 do  all  we  can  to  maintain  it. 
 
 P felloe  I  remember  tells  us,  that  the  mad  Fol- 
 lowers of  M^^-^f/,  and  others  frantickly  and  dia- 
 bolically afted,  ufed  to  eat  the  Excrements  of  a 
 Man,  and  being  askM  the  reafon  of  it,  they  made 
 no  Anfwer  but  this,  that  to  thofe  that  eat  fuch 
 
 thmgS,    ^iKA  yU'i^  ^  'sr^(7^?>'0^  7aL  S'cuuovicti   the  Sp!~ 
 
 fits  wen  made  frtendlj  and  benevolent ;  I  am  fufc 
 
 N  J  the 
 
148  Menfa  Myfiica  :  Or^  a 
 
 the  Devil  delights  in  thofe  whofe  Meat  it  is  to 
 Satisfy  their  own  impure  Defires,  and  the  very 
 Prayers  of  fuch  Perfons  are  but  a  ilrange  Charm 
 or  Spell  that  have  a  Force  to  hold  them  fafter  in 
 the  Devil's  Arms;  while  Men  pray  with  any 
 Affefticn  to  Sin,  or  with  no  Difaffeftion  to  ir, 
 they  will  but  the  more  certainly  continue  in  it, 
 and  never  think  of  forfaking  that  which  they 
 hope  their  Prayers  have  defpoiled  of  all  Power 
 to  do  them  any  Harm  ;  they  think  they  have 
 conjur'd  out  all  the  Bitternefs,  all  the  Sting  and 
 the  Fire  that  is  in  Sin  by  that  holy  Breath,  and 
 fo  they  take  the  Confidence  to  embrace  and  kifs 
 it;  as  an  harmlefs  thing  ;  but  a  holy  Man  (as  I 
 faid)  is  Gcd's  Delight,  and  he  takes  Pleafure  in 
 thofe  that  fear  him,  and  therefore  all  the  religi- 
 ous Acts  of  a  pious  Soul  make  his  ordinary  Em- 
 ployments to  be  religious  and  pleafing  unto  God, 
 aiKl  they  again  have  an  Influence  upon  his  Afl:s 
 of  Worljhip,to  make  th^m  more  full  of  Devotion 
 and  true  Fervour ;  as  wicked  Aftions  do  nourifli 
 'in- fome  m.oft  paffio.iate  Prayers  for  Forgivenefs, 
 and  thofe  Prayci  3  they  hope  obtain  Leave  for 
 them  to  do  wickedly  upon  no  greater  Charge 
 than  to  ask  Forgiveness,  fo  good  Aflions  do  be- 
 get in  Men  a  greater  Longing  after  the  Divine 
 Grace,  and  thefe  Defires  make  them  ftill  do  well 
 out  of  a  Hope  to  have  more  Grace ;  when  a  good 
 Man  hfts  up  his  Hands  to  God,  he  draws  down 
 God  into  his  Soul,  that  he  may  work  with  his 
 Hands  that  which  is  good  in  his  Employment, 
 and  he  is  nor  fo  bufy  in  that  Employment,  that 
 
 his 
 
Difcourfe  of  the  Lord's  Supper .     1 4.9 
 
 his  Hands  fliould  grow  fo  heavy  or  dirty  by  it, 
 as  to  be  uawilling  or  unfit  to  lift  them  up  again 
 to  Heaven. 
 
 We  are  to  look  then  after  fuch  a  Demeanor, 
 that  we  may  be  fit  at  all  times,  when  God  fhall 
 give  us  an  Occafion,  to  wait  upon  him,  our  Lives 
 muft  be  fo  framed,  that  one  piece  of  them  may 
 well  fit  and  fall  in  with  another ;  and  as  it  is 
 with  a  Table,  or  fome  fuch  thing,  that  is  taken 
 in  pieces  and  disjointed  upon  occafion,  but  may 
 prefently  be  fet  together,  and  all  the  Parts  will 
 come  into  their  proper  Places  without  much 
 Noife  and  Trouble,  fo  it  fliould  be  with  our 
 Lives,  tho'  one  piece  of  them  be  diftant  from  a^ 
 nother,  by  reafon  of  our  various  BuGneffes,  yet 
 when  our  Neceffities  do  require,  we  fliould  be 
 able,without  much  Labour,to  join  the  moft  diffe- 
 rent Parts  together  with  the  reft,  and  not  be 
 fQrc'd  to  fpend  our  Time  to  plane,  and  fmooth, 
 and  knock  (as  I  may  fpeak)  our  Hearts  together 
 when  we  (hould  be  in  a  holy  Frame,  and  be 
 fpending  our  Time  in  the  Enjoyment  of  our 
 greateft  Good;  I  mean  by  all  this,  that  our 
 Worldly  Employments  muft  not  hinder  our 
 Religion,  but  rather  be  a  means  to  further  and 
 promote  it,  fo  that  where  tliey  end  it  may  take 
 its  place,  and  fall  in,  as  if  that  Room  were  pre- 
 pared for  it. 
 
 V.  It  is.to  be  acknowledged,  th^J  e'Ven  of  thofe 
 hoi)  Aciions  which  r effect  God,  fome  are  necejfary^ 
 Arid  fome  voluntary^  t,  e.  fome  are  of  that  nature, 
 that  uni^fs  we  do  chem  we  cannot  be  Chrifti- 
 
 N  4  ans. 
 
150         Menfa  Myfiicd :  Or,  a 
 
 ans,  but  others  of  them  will  make  us  excellent ; 
 fome  are  fo  necelTary,  that  we  cannor  be  faved 
 unlefs  we  do  them,  others  are  Afpirations  after 
 a  greater  Glory ,  thofe  that  are  under  an  exprefs 
 Command,  are  indifpenfably  neceflary  to  our 
 Happinefs ;  and  thofe  Aftions  of  Piety  that  are 
 free  and  uncommanded,  I  look  upon  as  fecuring 
 our  Happinefs,  and  without  which  we  may  be 
 much  in  danger  to  ncgled  the  moft  neceflary. 
 JBy  thefe  Afts  which  are  voluntary  (^that  I  may 
 avoid  all  Quarrel)  I  underftand  only  the  higher 
 Degrees  of  thofe  Afts  which  are  neceffary,  unto 
 wiiich  I  imagine  that  no  Man  will  take  himfelf 
 to  be  at  all  times  abfolutely  engaged,  and  yet  if 
 at  fome  Seafons  they  be  not  performed,  it  may 
 hazard  our  Eftate,  tho'  not  certainly  expofe  it  to 
 Ruin,  Such  Free-will  Offerings  there  were  a- 
 mong  the  "jews^  which  were  only  larger  Expref- 
 fions  of  their  Gratitude  in  the  fame  things 
 wherein  at  other  times  they  did  ufe  to  manifefi 
 it ;  and  that  they  were  a  piece  of  God's  Worfhip 
 and  Service,  tho'  not  particularly  commanded 
 by  him,  is  apparent  from  the  Dlrefliion  that 
 God  gives  about  them  when  they  fliould  be 
 brought  unto  him  ;  but  thefe  Laws  that  God 
 makes  for  their  right  and  acceptable  Perform-r 
 ance,do  again  fhew  that  he  expefted  them  from 
 his  Friends,  tho'  he  did  not  abfolutely  enjoin 
 them  ;  to  pray  then,  or  to  meditate,  and  give 
 Braife  to  God,are  things  of  an  unavoidable  Con- 
 cernment,but  by  longer  Study  and  Pains  to  raife 
 our  Hearts  to  a  greater  Intention  of  Mind,  to 
 
 greater 
 
Difcourfc  of  the  Lord^s  Supper.     1 5 1 
 
 greater  Expreffions  of  Love,  to  higher  and  more 
 fublime  Admu'ations,  &c.  is  that  which  I  call 
 free,  but  yet  fit  at  fome  Seafons  ;  as  it  is  in  Alms- 
 giving, fo  it  is  in  thefe  other  holy  Duties,  there 
 ieems  to  be  a  certain  Portion  which  we  are 
 bound  to  give  to  poor  People,  or  elfe  we  de- 
 fraud them  of  their  Due,  but  it  is  fit  alfo  that 
 we  fliould  enlarge  our  Charity  beyond  the 
 Bounds  of  meer  Neceffity,  left  by  being  Nig- 
 gards at  laft  we  become  Thieves,  and  by  doing 
 ho  more  than  is  due  we  be  tempted  fometimes 
 to  do  lefs ;  and  fo  the  Jews  diftinguifhed  Charity 
 into  two  forts,  one  of  which  they  called  Rigbte-^ 
 oufnefs^\ff\i{Q\\  was  exactly  according  to  the  Law 
 oiMofes^znA  the  other  they  called  Mercy  or  Boun- 
 ty^  being  above  the  Proportion  the  Law  required, 
 according  to  which  Notion  he  that  performM 
 the  firft  fort  was  nam'd  a  juft  Man,  and  he  that 
 performed  the  latter  was  nam'd  good ;  the  Pricfts 
 liv'd  upon  God's  Alms,  and  he  ailign'd  unto 
 them  a  great  Part  of  that  Maintenance  which 
 the  Jews  brought  to  him  ;  and  tho'  I  might  give 
 other  Inftances  of  Charity,  yet  I  Ihall  chuie  to 
 inftance  in  one  that  concerned  them,  becaufe  left 
 pbferved ;  the  Law  requirM  that  they  fhoutd 
 give  the  firft  Fruits  of  their  Land  unto  the  Prieft, 
 as  his  Receiver,  Num.  18.  12.  Deut,  18.  4.  tho' 
 the  Quantity  of  them  be  not  there  determined, 
 yet  becaufe  Ezekiel  faith,  E:zek.  45.  1 3.  that  they 
 fhould  offer  the  6  th  part  of  an  Ephah  of  an  Horner^ 
 their  wife  Men  have  refolv'd  that  they  were 
 bound  to  bring  at  ieaft  a  ($Qth  part  to  God  for 
 
 his 
 
15^  Menfa  Myfiica:   Or^  a 
 
 his  Miniflers,  for  an  Ephah  is  the  loth  Part  of 
 an  Homer ;  but  notwithftanding  this  they  ac- 
 count him  but  a  covetous  Man  that  brought  no 
 more,  and  they  called  this  a  Terumah  (or  Heave^ 
 offering)  of  an  evil  Eye,  for  thus  '^Maimon,  writes, 
 a  good  Eye  (i.  e,  a  liberal  Perfon)  brings  one  Fart 
 of  40,  A  mem  Eye  (i,  e,  a  Man  that  hath  fome 
 Goodnefs)  one  of  50,  and  a}^  evil  Eye  (i,  e.  a  Nig- 
 gard) one  of  60,  lefs  than  which  it  was  not  law- 
 ful for  him  to  give  ;  therefore  the  Son  oi  Syrach 
 thus  exhorts,  f  Give  the  Lord  his  Honour  with  a 
 good  Eye^  ar^d  diminijh  not  the  firjl  Fruits  of  thy 
 Hmd'^  /.  e.  do  not  ftint  thy  felf  to  a  meer  Legal 
 Righteoufnefs  in  giving  God  his  firft  Fruits, 
 however  grudge  not  to  give  him  fo  much  as  the 
 Law  requires  ;  this  Dodtrine  of  theirs  is  a  good 
 Rule  for  us  to  fquaie  fuch  Aflions  by,  we  muft 
 do  what  Juftice  requires,  and  give  lb  much  as 
 we  in  Confcience  think  God  abfoiutely  exafts  of 
 us,  but  we  fhould  fometimes  extend  our  Hand 
 beyond  that  which  the  Scripture  calls  Righteouf- 
 pefs^  and  by  Liberality  come  up  to  the  Degree 
 oi  '^  good  Men  ;  now  we  cannot  well  think  that 
 God  requires  a  kfs  Portion  of  us  than  he  did  of 
 the  y^iry,  who  once  in  Three  Years  gave  a  Tithe 
 to  the  Poor,  and  therefore  if  any  OfiC  will  bind 
 iiimfelf  to  a  50th  Part  of  his  Yearly  Eacreafe 
 (which  is  the  fame  with  a  Triennial  Tithe)  yet 
 it  will  be  fit  that  he  make  fome  Free- will  Offer- 
 ings, and  not  confine  himfelf  to  fuch  a  Scants 
 
 "^  V;  SdcU  Hijf}  of  Tithes^  cap.  2.    j4i?>fw,  in  Numb.  18.  12. 
 I  Ecclus.  3.  S.    *  V,  A  Ham.  Scrm?!  of  poor  QAnnU  Tjibwg- 
 
Difcourfe  on  the  Lord's  Supper.     155 
 
 ling,  which  he  hath  tied  his  Hands  unto,  left  he 
 fliould  fall  (hort  of  them  thro'  his  Carelefnefs ; 
 and  the  one  of  thefe  he  looks  upon  as  neceffary, 
 becaufe  elfe  he  may  be  worfe  than  a  Jetv^  yea, 
 than  a  Jew  of  an  evil  Eye,  and  the  other  as  a  vo- 
 luntary Oblation  to  the  Honour  of  God,  who 
 doth  for  us  not  only  more  than  we  deferve,  but 
 more  than  vi^e  defire. 
 
 Now  Prayer,  and  fuch  like  Duties,  may  be 
 drawn  within  the  Compafs  of  the  fame  reafon, 
 and  fince  the  f  Scripture  tells  us  that  v/e  fhould 
 praj  altvay^  Luke  18.  i.  and  that  we  fhould  pray 
 CGntiniialiy^  or  without  ceafrag^  i  Theff.  5.  17.  it  is 
 moft  neceffary  that  there  fhould  be  fome  confi- 
 derable  Portions  of  our  Time  allotted  to  it,  and 
 tho'  it  be  not  fa  id  in  the  Bible  how  often  in  the 
 Day  w^e  fhould  be  upon  our  Knees,  yet  all  good 
 Men  (^that  I  know,  or  ever  heard  ofj  do  think 
 that  nothing  lefs  than  a  Morning  and  Evening 
 Worfhip  can  denominate  Prayer  continual  or 
 without  ceafing ;  as  the  Lambs  that  were  offer'd 
 every  Morning  and  Evening  throughout  the 
 Year  were  called  in  Mojes  his  Law  the  continual 
 Burnt'Ojfer.ing^'EyLQdi.  29. 42.  Nujnb.  28.  3.  fo  the 
 offering  unto  God  our  Morning  and  Evening 
 Sacrifices,  even  the  Calves  of  our  Lips,  for  what 
 we  want,  and  what  we  have  received,  may  be 
 called  our  tonti,iiid  Prajer^  wliich  muft  be  al- 
 ways joined  ^according  to  the  Apoftlej  with 
 Thankfgiving. 
 
 f  4£ls  10.  2,  So  eUixAei'/lQ'  U  rendered  by  continual,  Rom.  9.  2. 
 
 t>om 
 
154-  Menfa  Myfiica:   Or^  a 
 
 From  their  Praftice  we  fetch  the  beft  Expli- 
 cation of  thefe  Expreffions  concerning  Prayer 
 that  I  know  of,  and  fo  we  may  of  fuch  things 
 ^s  I  before  mentioned,  and  many  other  alfo; 
 thefe  folemn  AddreiTes  then  we  may  by  no 
 means  omit,  but  look  upon  our  felves  as  necef- 
 farily  bound  unto  them;  and  as  among  them 
 there  were  Two  Lambs  more  offered  upon  the 
 Sabbath  Day  over  and  above  the  continual  Burnt 
 Offering,  AW;^.  28. 8, 9.  fo  we  cannot  but  think 
 our  felves  moft  ftriftly  enjoined  to  enlarge  our 
 Prayers  and  Praifes  upon  the  Lord's  Day  to  a 
 greater  Length  than  at  other  times,  and  to  offer 
 as  many  more  Sacrifices  as  other  Days  require  ; 
 feveral  other  times  there  were  wherein  God  re- 
 quired more  than  the  ordinaryOfferings  of  them 
 (as  may  be  k^n  in  the  fame  Chapter  j  but  yet  be 
 Mt  room  for  fome  voluntary  Oblations,  which 
 (as  I  faidj  he  thought  they  would  be  fo  kind  as 
 to  beftow  upon  him,  or  elfe  he  would  never  have 
 made  mention  of  them,  nor  given  any  Laws  a- 
 bout  them,  even  fo  hath  God  left  it  to  our  Love 
 and  good  Will  we  bear  to  him  to  make  Choice 
 of  fome  Seafons  (befides  thofe  he  hath  appoint- 
 ed; wherein  to  pay  him  larger  Acknowledg- 
 ments, and  teftify  a  more  abundant  Affeftion  to 
 his  Service,  both  by  the  Fervency  of  our  Souls 
 in  what  we  do,  and  by  the  greater  Proportion 
 of  Time  which  v/e  allow  for  the  doing  of  it  ; 
 and  therefore  it  will  be  highly  accepted  of  God 
 if  fometimes  we  pray  with  '^  DavU  feven  times 
 
 *  Pfal,  1 19.  164..  and  in  the  lo^th  Verfc^  he  prtijs  God  to  dccepf  thi 
 freu'Will  Offerings  ojhu  Idouth;,  in 
 
T>ifc9urfi  of  the  Lord  s  Suffer.     155 
 
 in  a  Dayj  and  make  fome  Addition  to  the  daily 
 Sacrifice.  Charles  V.  the'  a  Perfon  of  a  high  Em- 
 ployment (as  David  was)  ufed  to  continue  fo 
 long  at  his  private  Devotions,  and  v^as  fo  fpa- 
 ring  in  his  ordinary  Speech,  that  his  Courtiers 
 were  wont  to  fay  he  did  ^/i/i//^  cum  Deo  quam 
 homimbiis  loqui^  fpeak  oftner  with  God  than 
 with  Men ;  the  more  pious  fort  Ukewife  among 
 the  ^evps  feem  to  have  Prayer  at  leaft  four  times 
 in  a  Day,  twice  at  the  Temple,  if  they  were  at 
 Hierufalem^  and  twice  in  their  own  private  Hou- 
 fcs ;  at  the  third  Hour,  when  the  Difciples  were 
 together  fat  the  Temple  it  is  very  probable,  be^ 
 caufe  all  Nations  that  were  at  '^erufalem  took 
 Notice  of  itj  the  Holy  Ghoft  came  down  upoa 
 them,  Acls  2.  1 5.  which  was  the  Time  of  the 
 Morning  Sacrifice,  about  9  a-Clock,  according 
 to  our  Reckoning ;  on  the  fame  Day  fin  all  like- 
 lihood; two  of  the  Apoftles  went  into  the  Tem- 
 ple at  another  Hour  of  Prayer,  which  was  the 
 9th  (viz,  J  a-Clock  in  the  Afternoon,  the  Time 
 of  the  Evening  Sacrifice)  as  you  read  A^s  3.  1, 
 where  the  Words  are  fo  placed,  that  they  inti- 
 mate  another  Hour  f  of  Prayer  to  be  ufual  be- 
 fides  that ;  from  the  conftant  Obfervance  of  thefe 
 appointed  Times  they  are  faid  in  Luh  24.  ait, 
 to  be  J^/*T«ty7B^,continually  in  the  Temple  blefficg 
 and  praiiing  God;  but  befides  you  may  find  tha« 
 Feter  pray'd  at  12  a-Clock  in  his  own  private 
 
 Houfv^, 
 
1 56  Men  fa  Myfiica  :  Or^  a 
 
 Houfe,  which  was  the  6th  Hour  of  the  Day  inr 
 their  Language,  J^s  10.  9.  and  therefore  it  is 
 probable  that  the  12th  Hour,  or  6  at  Night, 
 was  another  Hour  for  private  Prayer  among 
 them  ;  and  if  it  fhould  be  faid,  that  he  being  not 
 at  Hmtifdem^  but  "Jopfd^  might  omit  the  Hours 
 of  Prayer  at  the  Temple,  that  will  be  confuted 
 by  the  Praflice  of  Cornelms  (in  the  fame  Chap- 
 ter, ver.  j:  30.J  who  being  at  C^farea^  pray'd  at 
 the  9th  Hour,  and  the  holy  Apoftle  cannot  be 
 thought  to  be  lefs  devout  than  him. 
 
 There  is  nothing  lofi:  by  going  unto  God,  and 
 the  oftener  we  perfuade  our  felves  to  it,  the  bet^ 
 ter  Succefs  wc  fhall  have  in  all  other  things,  ac- 
 cording to  a  good  Proverb  (of  the  Dutch  I  think/ 
 which  faith^  Thefts  never  enrich^  Alms  never  im* 
 foverijh^  Prayer  hinders  no  Work,  Our  Saviour 
 hath  given  us  an  Example  of  extraordinary  De- 
 votion in  his  own  FraOiice,  Luke  6.  12.  where 
 you  read,  that  he  continued  all  Night  in  Prayer 
 to  God,  or  (as  h  ^es^zuyjt  rk  esK  is  by  fome  ren'^ 
 derM)  in  one  of  God's  Places  of  Prayer,  thither 
 he  retired  from  Company,  and  paffed  the  Night 
 in  holy  Meditations  and  Converfes  with  God ; 
 he  did  not  fin  when  he  flept  otlier  Nights,  but 
 this  was  a  more  illuftrious  AQ.  of  HoUnefs,  and 
 a  more  fervent  Expreffion  of  Love  to  his  Father, 
 above  that  which  the  Precept  requires.  And 
 concerning  fuch  Devotions  the  Mahomet ans^^y,' 
 Preces  no^turna  funt  fplendor  dieiy  Night  Prayer sf 
 are  the  Light  of  the  Day,  So  in  Luke  22.  41.  we" 
 find  that  our  LORD  fell  upon  his  Knees  and 
 
 i)ra:ye4 
 
^fjcourfe  of  the  LorcTs  Supper.     1 5  7 
 
 pTayed,  and  not  long  after,  'ver.  44,  inWi^zesf^ 
 ma<rmx^^y  /;e  frayed  more  edrmfily  and  fervently 
 than  before ;  he  did  not  fail  ot  his  Duty  in  the 
 forirrer  Praytr,  becaufe  it  was  not  in  fuch  a  ve- 
 hement  Degree,  but  in  this  latter  Prayer  he  ex- 
 prelTed  a  more  excellent  Zeal  and  Ardour  of  Spi- 
 rit than  he  was  abfolutely  tied  unto ;  all  thefe 
 things  are  written  for  our  Inftruclion,  that  we 
 may  learn  to  lay  hold  on  the  Occafions  that  arc 
 prefented  to  us,  of  intending  our  Spirits  and  rai- 
 fing  our  Hearts  beyond  their  common  Pitch  and 
 Temper.  I  remember  Straho  faith  concerning 
 the  ancient  Venetians^  that  they  ufed  to  facrifice 
 to  Diomedes  ^<Ikov  'iT'Troy.a  rvhhe  Horfe^which  might 
 both  fignify  the  Purity  and  alfo  the  Strength 
 and  Speed  of  the  Service  that  they  owM  to  God  ^ 
 we  muft  always  be  holy  and  pure  in  our  Addref- 
 fes  to  the  Divine  Majefty,  but  we  have  Exam- 
 ples in  Scripture  fand  it  will  be  highly  pleafing 
 unto  him  )  to  provoke  us  to  put  to  greater 
 Strength  fometimes,  and  prefs  forward  with  a 
 greater  Speed,  to  coUeft  all  the  Forces  of  our 
 Souls,  and  ftrain  them  to  the  nobleft  Degree  of 
 Defire  and  Love  that  we  are  able. 
 
 VI.  You  may  likewife  confider  further,  that 
 one  A6i  of  Religion  is  preparative  to  another^  the 
 daily  Sacrifice  makes  the  mekly  more  acceptable^, 
 continual  Prayer  makes  us  more  fit  for  Prayer 
 on  the  Lord's  Day,  the  Morning  and  the  Eve- 
 ning fpent  well  make  us  ready  to  fpend  a  whole 
 Day  better,  and  thefe  conftant  Sacrifices  keep 
 the  Alttir  Warm,  and  oiaintain  a  Fire  to  Jkindk 
 
I5S  Men/a  Myfitcd :   Orj  a 
 
 our  Free-will  Offerings,  and  one  Free-will  GfTer-* 
 ing  inflames  our  Heart  to  a  Forwardnefs  to  pre- 
 ient  God  with  another ;  fo  likewife  back  again, 
 thefe  extraordinary  Devotions  make  us  more  fo- 
 lemn  in  our  ordinary  Duties,  and  the  Lord's 
 Day  employed  well  makes  every  Day  to  be  fpent 
 the  better. 
 
 Meditation  and  retired  Thoughts  fit  us  for 
 Prayer,  and  Prayer  again  nourilheth  and  feeds 
 our  Meditations,  both  thofe  fit  us  to  receive  ho- 
 ly Exhortations  and  ufcful  Inftruftions  in  Ser- 
 mons, and  they  again  ftir  us  up  to  more  Fre- 
 quency and  Fervency  in  Prayer  and  Meditation, 
 and  thefe,  together  with  all  the  former  that  I 
 have  mentioned,  prepare  us  for  the  Eucharift, 
 and  the  keeping  the  holy  Feaft  of  Ghriftians  in 
 the  Communion  of  the  Body  and  Blood  of  our 
 Lord ;  this  again  affords  fuch  Nourifbment, 
 that  it  makes  us  ftrong  in  the  Grace  of  Chrift^ 
 and  to  perform  all  other  Duties  with  a  greater 
 Guft  and  Relifli,  with  more  Delight  to  God 
 and  our  felves. 
 
 VIL  But  it  muft  alfo  be  acknowledged,  that 
 there  is  fome  other  f  reparation  requifite  tO  holy  duties 
 heftdes  all  this  that  I  have  mentioned ;  for  tho'  Fer- 
 vency in  any  one  Duty  of  our  Religion  doth 
 but  fit  us  to  be  more  fervent  in  all  the  reft,  and 
 tho'  the  Works  of  our  Employment,  confcienti- 
 oufly  difcharged,  do  fit  us  for  the  Duties  af 
 Rehgion,  yet  to  the  doing  of  them  fervently, 
 it  is  needful  that  we  lay  out  of  our  Mind  all 
 other  Thoughts  that  concern  not  them*  Now 
 
 lh§ 
 
a  Di/courfe  of  the  Lords  Supper.      i  jp 
 
 the  Works  of  our  ordinary  Employment  being 
 about  a  different  matter  from  the  Works  of  De- 
 votion, and  the  Mind  full  of  one  thing,  not  be- 
 ing able  prefently  to  be  void  for  other  Company, 
 we   muft  fpend   fome   time  to   difcharge    our 
 Thoughts  of  fuch  Objefts  as  are  alien  to  thefe 
 holy  Duties  we  go  about.   Conltancy  in  our  law- 
 ful Bufinefs  doth  hinder  many  Indifpofitions  and 
 ill  Habits  in  our  Minds,  that  elfe  would  grow  up 
 in  us;    but  yet  they  themfelves  may  leave  fome 
 little  Indifpofitions  in  us,  at  leaft  to  fuch  a  Fer- 
 vency in  Devotion  as  we  would  arife  unto.   They 
 therefore  muft  be  turned  out  of  doors,  and  the 
 Thoughts  of  them  muft  be  laid  afide,  that  God 
 may  come  in  and  poflefs  himfelf  of  us.     The  Al- 
 tar of  God  (Exod.2j.  4,5.)  was  made  with  a 
 Grate  in  the  midft  of  it,    that  let  the  ^4 files  fall 
 through,  fo  that  the  Fire  might  burn  hotter  and 
 more  purely.     But  yet  for  ail  this,    it  is  mofi: 
 likely  that  the  Sacrifice  would  need  fome  ftirring, 
 that  fo  the  Afi^ies  might  be  fhaken  off  more  per- 
 feQly,  and  it  more  entirely  confumed  ;  (and  there- 
 fore you  read  of  Flefli  lioo'^s  among  the  Uten- 
 fils  of  the  Altar,  wherewith  the  Frieft  ordered  the 
 Flefh  while  it  burnt  in  the  Fire.)     Juft  fo  it  is 
 with  our  Hearts,  in  which  a  continual  Fire  ought 
 to  burn  ;    though  they  be  like  a  Grate  or  Sieve, 
 and  let  worldly  Thoughts  pifs  through  and  run 
 out  of  them,  which  elfe  like  Afhes  would  make 
 the  Flame  to  be  dim  and  pale  :   yet  befides  this 
 Care,  there  will  be  need  of  fome  fhaking  and 
 ftirring  up  of  our  felves,  that  we  may  more  fully 
 
 O  clear 
 
1 6o  Menfa  Myjlica  :    or, 
 
 clear  our  Hearts  of  all  thofe  earthly  Clogs  that 
 
 will  ftick  and  cling  unto  us. 
 
 Now  the  higher  that  holy  Ad:  of  Worfhip  is 
 which  we  are  to  perform,  and  the  feldomer  it 
 doth  return  to  be  performed,  and  the  more  ve- 
 hement that  Expreffion  of  Love  is  which  we 
 would  make  in  it ;  the  more  folemn  muft  be  our 
 Preparation,  and  the  larger  time  there  muft  be 
 allowed  for  taking  our  Minds  from  other  things, 
 and  bringing  them  to  a  ferious  Intention  upon 
 this  alone.  And  therefore  fince  our  Approaches 
 to  the  Lord's  Table  are  of  fuch  moment,  and 
 fince  they  profit  us  not  without  the  Operation 
 of  our  Mind,  and  that  Benefit  likewife  fo  great 
 when  we  come  aright ;  it  cannot  be  thought  but 
 that  we  fhould  ufe  a  great  care  and  circumfpec- 
 tion  to  fit  our  felves  for  fuch  near  Converfes,  e- 
 fpecially  fince  they  are  not  fo  frequently  per- 
 formed as  other  Duties.  And  yet  in  this  Pre- 
 paration there  is  alfo  a  Latitude,  fo  that  I  cannot 
 well  determine  how  much  is  of  abfolute  Necef- 
 fity  to  be  done;  and  if  I  (hould,  ftill  we  may  go 
 beyond  thofe  Limits,  and  perform  more  accep- 
 table Service  unto  God. 
 
 If  you  would  know  now  after  all  that  hath 
 been  faid,  wherein  Preparation  to  this  holy  Duty 
 doth  more  particularly  confift,  I  may  briefly 
 refolve  you  about  it  thus ;  IVe  mujl  de^fj  to  our 
 felves  lawful  things^  by  Sequeftration  of  our  felves 
 from  our  ordinary  Bufinefs,  by  Abftinence  from 
 Food,  and  from  the  moft  chafte  Embraces  which 
 the  Apoftle  fpeaks  of,  i  Cor.  7.  5.    And  this  muft 
 
 b^ 
 
a  Dtfcourfe  of  the  Lord's  Supper.     \  6  \ 
 
 be  done  for  no  other  end,  but  that  we  may  more 
 fully  know  the  Eftate  of  our  Souls  (which  I  fup- 
 pofe  we  are  already  acquainted  withal)  and  be 
 more  deeply  apprehenfive  of  the  Evil  of  Sin,  and 
 more  forrowfully  bewail  it,  and  more  rationally 
 refolve  againft  it ;  that  we  may  pray  with  grea- 
 ter Appetite,  and  praife  his  Name  with  a  more 
 delicious  Relifh  when  we  diftafte  all  other  things: 
 And  in  fhort,  that  by  disburdening  of  our  Bodies, 
 we  may  afcend  up  to  Heaven  with  greater  Faci- 
 lity in  our  Thoughts  and  Meditation. 
 
 And  becaufe  Preparation  to  the  Sacrament  of 
 Chrift's  Body  and  Blood  is  the  prime  End  of  this 
 Difcourfe,  I  fhall  next  defcend  to  treat  of  that, 
 and  in  the  following  Chapter  confider  what  grea- 
 ter degree  of  Holinefs  may  be  conceived  requifite 
 to  the  right  performance  of  that  Chriftian  Duty. 
 
 A   PRAYER. 
 
 A  A^D  do  thou^  0  Father  of  Lights,  the  Author 
 •^  -*■  of  every  good  and  perfect  Gtfty  inlighten  my 
 Mind  to  under fl and  aright  my  whole  Chriftian  Duty ; 
 and  difpofe  mj  Heart  to  embrace  it  with  fuch  pncere 
 Affection,  that  I  may  neither  omit  any  part  of  ity 
 nor  be  dull  and  lifelefs  in  the  Performance. 
 
 Help  me  fo  to  follow  my  ordinary  Imployments^  that 
 they  may  not  unfit  me  for  Devotion  ;  and  ftir  me  up 
 to  fuch  Fervour  in  Devotion^  that  it  may  have  A 
 mighty  Influence  upon  all  the  other  Actions  of  a 
 holy  Life, 
 
 Let  the  piom  Warmth  I  feel  in  my  Heart  by  the 
 
 very  reading  of  thefe   things^    accompany  me  till  I 
 
 O  2  return 
 
\6i  Mciifa  Myftica:  or^ 
 
 return  again  to  thiSj  or  other  fuch  like  holy  Duties  ; 
 and  h)  them  fiill  more  and  more  inflame  my  Love  to 
 Theey  and  to  all  Goodnefs  :  that  Jo  my  Life  may  be 
 nothing  but  a  Pajfage  from  one  good  Imployment  unto 
 another^  till  I  arrive  at  that  happy  flace^  where  I 
 fhall  have  nothing  elfe  to  doj  but  to  admire  and 
 fraife  thy  Love  in  endlefs  JoySy  through  Jefus  Qhrifi. 
 To  whom  with  Thee^  0  Father^  and  the  Holy  Ghojly 
 be  Glory  given  in  the  Churchy  throughout  all  AgeSy 
 World  without  end.     Amen. 
 
 CHAP.     X. 
 
 What  thofe  ABions  are^  wherein  it  is  ft  for  m  to  be 
 employed  before  we  communicate.  Of  fetting  apart 
 fome  Portion  of  our  Time^  which  is  to  be  fpent  in 
 Consideration  :  Particularly  how  God  hath  prof 
 perea  us  in  our  Eft  ate ;  fome  Portion  of  which  is 
 to  be  laid  aftde  for  an  Oblation  to  him.  And  as 
 we  are  to  think  of  giving^  fo  of  forgiving.  In  or^ 
 der  to  whichy  the  Duty  of  Self-Examination  is 
 opened  and  preffed.  The  whole  Bufinefs  of  Prepa- 
 ration  is  digefied  into  ten  Confederations, 
 
 1/  I  ^  H  A  T  we  are  to  lay  afide  (fome  time  be- 
 JL  fore  we  come  to  the  Lord's  Table)  all 
 our  worldly  Employments,  though  never  fo  in- 
 nocent, hath  been  already  fuggefted.  We  muft 
 fo  order  our  Affairs,  that  they  may  not  hinder 
 us  in  any  of  thofe  Afts  which  I  am  about  to 
 mention.  And  if  they  prove  to  be  of  great 
 weight,  then  this  thing  muft  needs  be 'premifed  ; 
 
 for 
 
a  Difcourfe  of  the  Lord's  Supper.      16] 
 
 for  every  Aft  mufi:  have  feme  time  allowed 
 wherein  it  is  to  be  done,  and  we  cannot  do  two 
 things  at  one  time,  efpecially  when  they  are  of 
 fuch  a  diftant  nature  as  fpiritual  things  and  car- 
 nal ^.  We  find  in  our  felves  that  when  one  Fa- 
 culty is  in  Aft,  we  cannot  intend  the  Afts  of  ano- 
 ther. We  cannot  at  the  fame  time  operate  accord- 
 ing to  the  brutal  part,  and  contemplate  the  things 
 of  a  rational  Lite;  much  lefs  can  one  Faculty 
 mind  two  Objefts  at  once  ;  or  can  our  Mind  be 
 bufied  both  about  our  earthly  Affairs,  and  our 
 fpiritual  Concernments. 
 
 And  befides  this,  feeing  it  is  the  Defign  of  a 
 Chriftian  in  this  Duty,  to  get  as  near  to  Heaven 
 as  he  can,  it  is  the  more  necelTary  that  he  not  on- 
 ly lay  afide  his  Bufinefs,  but  his  Body  too.  He 
 is  to  endeavour  to  ftrip  himfelf  of  his  Clothes, 
 to  put  off  his  outward  Man,  that  he  may  have  a 
 more  naked  and  open  fight  of  future  Glory,  and 
 render  his  Mind  more  feofible  of  God,  and  fit  to 
 receive  a  deeper  Impreflion  from  his  hand.  At 
 this  Seafon  we  are  to  put  forth  the  ftrongeft  Afts 
 of  Faith,  to  excite  the  hotteft  Flames  of  Love,  to 
 renew  our  Refolutions,  to  bind  the  Obligations 
 that  are  upon  us  fafter  about  our  Souls,  which  can- 
 not be  done  but  by  a  folemn  Heart.  So  that  this 
 Separation  from  our  Bufinefs  beforehand,  feems  to 
 come  within  fome  degree  of  a  neceffary  Duty. 
 
 And  give  me  leave  to  tell  you,  that  it  would 
 be  a  thing  of  fingular  Advantage,  if  thofe  that 
 have  fo  much  room  in  their  Houfes,  would  fet 
 
 O  J  fome 
 
1  ($4  Menja  Myjiica  :     or^ 
 
 fome  little  place  apart  for  holy  Duties,  aad  let  it 
 be  acquainted  with  no  other  Thoughts,  but  only 
 of  God  and  their  own  Souls.  This  would  be  an 
 eafy  way  of  putting  all  our  Employments  out  of 
 our  Thoughts,  which  would  all  leave  us  when 
 we  came  to  that  place  where  they  were  Strangers. 
 None  of  them  would  be  fo  bold  as  to  tread  in  that 
 place,  which  is  wafli'd  with  Tears ;  they  would 
 not  draw  breath,  nor  live  in  that  place  where 
 there  is  no  Air  but  Sighs  and  Prayers;  they  would 
 never  abide  in  that  room  where  no  Inhabitant  is 
 but  God  alone :  for  we  find  that  if  we  come  to 
 any  place  where  fomething  of  note  and  concern* 
 ment  hath  been  done  by  us,  though  it  be  dipt 
 out  of  our  Minds,  the  very  fight  of  the  place  re- 
 vives the  Image  of  that  thing,  and  ftirs  it  up  a- 
 gain  in  our  Memories.  If  therefore  we  had  a 
 place  of  Privacy,  where  we  did  nothing  but  read 
 and  pray,  and  invite  God  into  our  Company,  as 
 foon  as  ever  we  did  but  look  into  it,  the  Face  of 
 God  would  meet  us,  and  we  (hould  be  ftruck 
 with  a  certain  Awe  and  Reverence  from  his  Pre- 
 fence,  that  ufes  to  be  there  with  us.  And  a  fweet 
 Remembrance  alfo  of  what  Pleafure  hath  pafled 
 there  either  in  Joy  or  Sorrow,  would  by  a  kind 
 of  natural  way  be  revived.  But  if  a  Man  pray 
 in  his  Counting-Houfe,  the  Thoughts  of  his  Mo- 
 ny  will  be  apt  to  meet  him  as  foon  as  he  fleps  in 
 at  the  door,  his  Bills  and  Bonds  will  thruft  them- 
 felves  into  his  Mind  as  foon  as  the  Book  of  God  ; 
 fo  that  he  will  find  it  more  difficult  to  drive  away 
 fuch  impertinent  Thoughts, 
 
 Let 
 
a  Vljcourfe  of  the  Lord's  Supper.     i6j 
 
 Let  us  therefore  refolve  on  this  as  the  firft  ftep 
 to  the  Lord's  Table,  to  feparate  our  felves  at  leaft 
 from  all  worldly  Employments,  if  not  from 
 worldly  Places.  If  we  cannot  have  a  little  Chap- 
 pel  in  our  own  Houfes,  yet  let  us  look  to  that  in 
 our  own  Heart,  that  nothing  but  God  do  enter 
 into  it.  Say  thus  in  your  own  Meditation ;  Be 
 gone^  you  vain  Thought Sy  for  I  a,m  going  to  my  God., 
 Tea^  Lordj  do  thou  bid  them  to  be  gone^  and  not  dare 
 to  appear  in  thy  Prefence.  Welcome  holy  Thoughts 
 and  pure  Defires  !  0  happy  time  wherein  I  may  em* 
 brace  my  dear e /I  Love^  and  folace  myfelf  in  the  Arms 
 of  my  Saviour  /  /  charge  youj  0  my  Companions^ 
 that  you  hafte  away  as  fajl  as  the  Hinds  or  the  RoeSy 
 and  that  you  flir  noty  or  diflurh  the  Beloved  of  my 
 Soul.  Come  not  neary  I  charge  you  y  make  no  noife 
 to  dijpleafe  himy  or  to  call  me  away  from  his  En-- 
 joyment :  It  is  the  Voice  of  my  Beloved ;  /  hear 
 him  inviting  of  me  to  his  Houfe  of  Banquets ;  I 
 fee  him  coming  to  entertain  me :  let  all  Flefh  there^ 
 fore  he  jilenty  and  not  be  fo  bold  as  to  whifper  in 
 his  Prefence. 
 
 IL  When  you  are  thus  at  leifure,  fet  jour  felf 
 to  confider  what  is  the  End  of  this  Rite^  and  what 
 lieth  hid  under  the  Ceremony,  This  one  thing 
 feems  to  me  to  call  for  feme  folemn  Thoughts 
 beforehand,  becaufe  it  is  a  piece  of  our  Reli- 
 gion that  is  clothed  with  an  outward  Garment ; 
 it  hath  fomething  of  a  pofitive  Inftitution  in  it, 
 and  retains  fomething  of  the  Ceremony,  the 
 Signification  of  which  is  to  be  ftudied,  left  we 
 
 O4  (hould 
 
1 66  Men/a  Myjlica:  or^ 
 
 fliould  not  *  difcer»  the  LorcCs  Body.  If  we  look 
 not  beyond  the  Shadow,  we  (hall  feed  nothing 
 but  our  Body  ;  or  if  we  draw  afide  the  Veil  but 
 half  way,  we  fhall  lofe  a  great  part  of  the  Food 
 of  our  Souls,  which  are  inftrufted  by  every  part 
 of  this  holy  Adion.  You  muft  therefore  labour 
 to  uncover  the  Face  of  this  myfterious  Food,  and 
 confider  it  in  all  thofe  Notions  wherein  I  have 
 laid  it  open  before  you.  This  I  judg  to  be  the 
 more  needful  (together  with  the  reft  of  thofe  Di- 
 reftions  which  I  have  to  add)  becaufe  now  this 
 Feaft  returns  more  feldom  than  it  did  in  antient 
 Times ;  and  fo  our  Minds  may  have  let  fi  p  the 
 Remembrance  of  many  of  the  Ends  of  it,  or  at 
 leaft  may  retain  but  weak  and  dark  Notions  of 
 them.  For  thofe  things  that  are  not  of  natural 
 Light,  do  not  ule  to  ftick  fo  clofe  to  our  Souls,  as 
 thofe  that  are  engraven  upon  them;  but  by  the 
 intervening  of  other  Images  they  may  either  be 
 blotted  out,  or  elfe  look  more  pale,  and  lofe  the 
 Livelinefs  of  their  Colour.  And  therefore  we  had 
 need  the  oftner  to  meditate  on  them,  that  fo  by 
 a  new  ImprelTion  they  may  keep  their  Form,  and 
 then  efpecially  when  we  are  going  fo  near  to  God, 
 left  our  Acquaintance  with  them  be  decay'd  thro 
 the  Multitude  of  other  things  that  we  have  con- 
 verfe  withal.  Let  every  Man  then  remember 
 himfelf  when  he  intends  to  remember  Chrift,  and 
 fay  after  this  fort,  0  mj  Soul !  whither  are  we  go- 
 ing  ?    What  U  that  Table  which  I  fee  yonder  ffread 
 
 *  I  Cor.  II.  ip. 
 
 for 
 
a  Vlfcourfe  of  the  Lords  Supper.      1 6y 
 
 for  ui  ?  What  means  that  broken  Bread  that  is  pro^ 
 'vided  ?  For  what  end  did  his  freciom  Blood  run  out 
 of  his  Side  ?  Do  Men  ufe  to  drink  a  Cup  of  Blood  ? 
 0  my  Soul !  let  m  enter  into  this  Secret^  and  know 
 the  bottom  of  this  Mjftery !  Let  us  look  into  his 
 Wounds  with  Joy  and  Gladnefs,  to  fee  how  his  Heart 
 doth  beat  with  Love  to  m.  Let  us  open  our  Heart  to 
 him  ;  let  us  {hew  how  forry  we  arSy  and  how  our  Heart 
 is  pierced^  that  we  have  pierced  him.  Let  us  lay  our 
 Hearts  together ^  and  tie  our  [elves  in  an  everlafiing 
 Covenant^  that  he  may  dwell  in  us^  and  we  iri  him. 
 Such  as  thefe  are  moft  feafonable  Meditations,  to 
 difpofe  our  Minds  the  better  to  feaft  with  him. 
 
 Ill,  And  then  thirdly,  We  Jhould  conjider  with 
 our  felveSj  what  A^s  are  moji  proper  when  we  /hall 
 be  at  God'^s  Table.  We  fl-iouid  tlfink  with  our 
 felves,  what  Hatred  of  Sin,  what  Defire,  what 
 Love  to  God,  and  what  Charity,  to  our  Brethren 
 is  then  to  be  expreffed  ;  what  Prayers  and  In- 
 terceflTions,  what  Praifts  and  Thankfgivings  are 
 then  to  be  offered.  For  we  fhall  fcarce  fpend 
 cur  time  well  there,  unlefs  we  be  provided  with 
 fome  matter  for  our  Thoughts,  and  have  put  them 
 intofome  Method  and  Order,  that  they  may  not 
 hinder  one  anocher.  And  therefore  it  is  good  to 
 confider  with  our  felves,  what  Difpofition  of 
 Soul  doth  befl:  agree  with  every  part  of  this 
 facred  Aftion  :  How  the  Mind  is  to  be  affeded  at 
 the  breaking  of  the  Bread,  and  the  pouring  out 
 of  the  Wine  ;  how  it  is  to  be  moved  when  the 
 Miniftcr  bkffes.and  prefents  them  unto  God  ;  and 
 
 how 
 
1^8  Menfa  My  flic  a  :     or^ 
 
 bow  when  he  gives  and  diftributes  them  unto  us 
 and  the  reft  of  our  Brethren.  Of  which  and  fuch 
 like  things  I  {hall  treat  hereafter,  Seft.  j. 
 
 IV.  And  when  we  have  diligently  pondered 
 of  this,  let  us  begin  to  fiir  uf  thofe  AfeBions  be- 
 forehand^  which  prepare  us  to  a  more  lively  ex- 
 preflion  of  them  when  we  come  here.  Begin 
 to  admire  at  God's  Goodnefs,  that  he  wiH  fend 
 an  Invitation  to  fuch  a  poor  Wretch  as  thou  art. 
 Render  him  many  Thanks,  for  that  being  a 
 Lord  of  fuch  Vlajefty,  he  would  vouchfafe  with 
 fo  much  Charity  to  come  and  dwell  in  fuch  a 
 Hole  as  our  Flefh ;  and  that  he  would  love  us 
 better  than  his  Life,  and  that  he  will  not  forget 
 us  now  that  he  lives  in  Heaven.  Shew  him 
 what  a  pitiful  poor  Creature  thou  art,  and 
 crave  him  humble  pardon  that  thou  fhould'ft 
 put  him  to  fo  much  pains  and  trouble.  And  in- 
 treat  him  now  that  he  will  not  be  offended  at 
 all  the  noifome  Smells  and  loathfome  Sights  that 
 are  in  a  Soul  fo  fick  and  difeafed  as  thine,  into 
 which  he  is  enrring.  Declare  to  him  freely  all 
 Maladies,  and  befeech  him  that  he  will  not  dif* 
 dain  thee,  but  come  and  cure  thee.  Profefs  to 
 him  fincerely  all  the  Love  that  ever  thou  canft, 
 and  importune  him  of  all  Loves  that  he  would 
 make  thee  love  him  more.  And  then  imagine  with 
 thy  felf  that  he  is  gracioufly  come  to  fuch  a 
 filthy  place  as  thy  Fleart  hath  been,  and  fo  be- 
 gin to  blefs  and  praife  his  Name  for  fo  high  a 
 Favour ;  refolving  likewife  that  thou  wilt  never 
 
 ceafe 
 
a  Difcourfe  of  the  Lord's  Supper.     \  6^ 
 
 ceafe  to  praife  him  as  long  as  thou  haft  a  day  to 
 live,  and  that  when  thy  Tongue  (hall  falter,  thou 
 wilt  think  his  Praifes. 
 
 Thefe  Meditations  and  Holy  Afpirations  after 
 him,  will  be  like  to  the  fweet  Incenfe  and  odori- 
 ferous Exhalations  that  perfume  the  Houfe  before 
 th?  entrance  to  fo  worthy  a  Gueft :  Or  rather 
 they  will  be  as  the  Harbingers  of  the  King  of 
 Glory,  that  come  to  prepare  the  Rooms,  and 
 make  them  clean  and  fweet  for  his  Entertainment. 
 For  as  you  fee  the  Sun  doth  not  only  illuminate 
 the  World  when  he  is  above  the  Horizon,  but  a 
 whole  Hour  before  his  rifing,  and  as  much  after 
 his  fetting,  affords  his  comfortable  Light  unto  us : 
 So  the  Sun  of  Righteoufnefs,  who  is  under  thefe 
 Clouds  of  Bread  and  Wine,  doth  not  only  irra- 
 diate our  Minds  when  we  adually  receive  this 
 Sacrament,  but  doth  appear  before  unto  us  (if 
 we  will  look  toward  him)  and  makes  it  day  in 
 our  Souls  by  hopes  and  defires  to  receive  him: 
 and  again  he  leaves  fome  chearful  Beams  behind 
 him  afterward,  by  a  remembrance  how  kind  hQ 
 hath  been  unto  us  in  fatisfying  our  defires. 
 
 V.  And  then  (to  fpeak  more  particularly)  e^ 
 very  Man  ftiould  confider  with  himfelf,  how  Goi 
 hath  fr offered  him  in  his  EJlate,  and  fo  lay  afidq 
 fuch  a  Portion  for  the  Poor,  as  bears  fome  pro^ 
 portion  to  the  Blefling  God  hath  afforded  upon 
 his  Labours.  This  was  a  great  piece  of  this  So- 
 lemnity in  ancient  Times,  as  it  hath  been  already 
 faid  from  the.Apoftle's  Mouth,    i  Cor.  t6.  2. 
 
 which 
 
1 70  Menfa  My  flic  a  :  or^ 
 
 which  place  I  heartily  wifh  every  Man  would 
 more  ferioufly  perufe.  This  Praftice  I  know 
 continues  in  the  Chriliian  Church,  though  I  iear 
 it  falls  fhort  both  of  the  Liberality  and  Open-heart- 
 ednefs  that  was  then  in  ufe,  as  alfo  the  Gain  and 
 Increafe  that  God  makes  to  our  Eftates.  l^c  me 
 therefore  herein  mind  the  pious  Reader,  That  e- 
 very  Mite  that  is  given  to  the  Poor,  is  a  Grain  of 
 thatlncenfe  that  perfumes  the  Houfe  of  God; 
 and  therefore  fuch  Charity  is  called  an  Odour  of  a 
 Jiveet  SmeU^  a  Sacrifice  acceptable^  well  pie afirtg  unto 
 GoJy  Phil.  ^.  1 8.  And  fothe  Angel  faith  unto  Cor- 
 neliuSy  tliat  his  Prayers  and  Ahns  were  come  up 
 «V  i/.v\)^Q<juvQv,  for  a  Memorial  before  God,  Three  re- 
 markable Forms  of  Speech  there  are  in  thofe  words, 
 to  denote  that  they  are  a  Sacrifice  or  Oblation 
 which  we  make  to  the  Giver  of  a!]  Good ;  efpeci- 
 ally  when  they  are  given  in  the  hands  of  Prayer, 
 as  at  the  Holy  Eucharift  they  ought  to  be.  f^^/, 
 They  weie  for  a  Memorial^  which  is  an  Expref- 
 fion  we  read  in  the  Law  of  Mofes^  (J^ev.  2.  9.  and 
 many  other  places)  to  denote  that  part  oi  the 
 Meat-Offering  that  was  burnt  upon  the  Altar  for 
 a  fweet  favour  unto  the  Lord.  Secondly^  They 
 are  faid  to  come  up  or  afcttid,  which  was  proper  to 
 the  Sacrifices  that  were  burnt  on  the  Alcar,  and 
 went  up  to  Heaven  in  Pillars  of  Smoak  and  Va- 
 pour. And  Thirdljy  They  did  come  up  before 
 God,  which  fignifie'd  their  Acceptance,  and  that 
 they  were  a  welcome  Sacrifice  unto  the  Lord. 
 
 From  hence  it  was  that  the  Antients  fometimes 
 call  the  Lord's  Table  by  the  name  of  an  Altar y 
 
 btcaufe 
 
a  Vifcourfe  of  the  Lord's  Supper.       1 7 1 
 
 becaufe  they  laid  upon  it  thefe  Sacrifices  or  Of- 
 ferings (both  of  Bread  and  Wine,  and  alfo  of 
 Mony)  part  of  which  did  furnifh  the  Table,  and 
 the  reft  relieve  the  Poor  and  thofe  that  did  mini- 
 fter  unto  the  Lord.     For  then  the  Cuftom  was 
 for  Chriftians  to  make  the  Minifter  their  Almomr 
 or  Steward,   to  diftribute  their  Charity  as  his 
 Prudence  thought  moft  fit.     Now  if  we  think  it 
 not  convenient  to  intruft  them,  yet  we  fl^ould 
 judge  it  is  moft  neceffary  when  we  go  to  this  Holy 
 Feaft,  to  lay  afide  fome  confiderable  Portion,  as 
 a  juft  Expreflion  of  our  great  Engagements  unto 
 God,  and  the  Charity  which  he  hath  exercifed 
 towards  us.     For  fince  Alms  are  a  Sacrifice,  there 
 muft  be  fome  time  to  fit  them  and  prepare  them 
 for  the  Altar  ;    and  fince  they  are  fo  acceptable  to 
 him  as  to  be  accounted  a  Memorial  by  him,  we 
 fhould  be  the  more  Liberal,  and  confider  upon 
 fome  Free-will  Offerings  to  be  brought  into  his 
 Treafury.  And  the  truth  is,  no  Man  can  be  calPd 
 Liberal  that  is  not  fo  upon  Advice  and  Delibera- 
 tion.    Thefe  Afts  of  Charity  are  to  flow  from 
 Counfel  as  well  as  any  other.     And  therefore  be- 
 forehand we  (hould  determine  what  to  give  ;  and 
 not  throw  in  a  piece  of  Mony  as  it  happens  into 
 the  poor  Man's  Stock.     If  we  could  but  believe, 
 that  this  giving  to  God  is  a  beneficial  Trade,  and 
 that  he  who  fowech  bountifully,  fhall  reap  boun- 
 tifully, (  2  Cor,  9. 6.)  and  that  the  more  we  have 
 in  hisBank,  the  better  we  fhal]  thrive;  then  we 
 fhould  caftin  our  Minds  how  to  make  an  Im- 
 provement this  way,  and  be  defirous  to  have  a 
 
 Stock 
 
17^  Men/a  My  flic  a:    or^ 
 
 Stock  going  in  his  hands.  Then  there  would  not 
 need  fo  much  intreaty  that  Men  would  caft  up 
 their  Accounts  in  fome  meafure  before  they  go  to 
 the  Table  of  God,  and  confider  how  God  hath 
 bleffed  them  and  increafed  their  Eftates,  and  con- 
 fult  how  they  may  further  augment  them  in  fuch 
 an  eafy  and  fure  way,  as  this  appears  to  be.  Sit 
 down  then  I  befeech  you  in  a  ferious  manner,  and 
 look  over  your  Wealth,  and  think  with  your  felf, 
 how  much  Land  or  Mony  you  are  intruded 
 withal.  Spread  it  before  your  Thoughts,  and 
 fay,  All  this  hath  God  given  me,  and  long  pre- 
 ferved  it  from  Thieves  and  Fire,  and  other  Vio- 
 lences ;  he  is  daily  adding  unto  this  heap,  and 
 giving  more;  whatthereforeout  ofall  this,  fliall 
 I  return  to  him  ?  I  affure  you  it  is  a  piece  of  fpi- 
 ritual  Employment  for  a  Man  to  think  on  his 
 Bags,  if  it  be  in  order  to  filling  the  poor  Man's 
 Box. 
 
 Say  therefore  thus  to  thy  Soul  when  thou  art 
 alone  :  God  hath  hlejfed  us  as  thoufeeft  very  fairly^ 
 what  can* ft  thou  find  in  thy  Heart  to  give  him  ? 
 What  ufefball  we  fay  him  for  all  that  he  hath  lent  un-^ 
 to  us  ?  Shall  we  not  give  one  or  two  out  of  a  hundred 
 that  he  hath  added  to  our  Eft  ate  ?  Shall  Men  demand 
 more  of  us^  than  we  will  give  of  our  good  Will  unto 
 our  God  ?  Shall  not  Love  engage  us  f after  than  any 
 other  hands  ?  Hath  not  God  given  unto  us  the  Prin^ 
 cifal,  and  requires  nothing  back  again  but  a  little 
 fmall  pittance  for  his  Poor  ?  Alas  my  Soulj  we  are  too 
 much  behind-hand  with  him  already  ;  and  have  run 
 too  far  in  Arrears!    For  how  many  Tears  have  we 
 
 lived 
 
a  Difcourfe  of  the  Lord's  Supper.     1 7  5 
 
 lived  in  the  World^  and  gave  nothing  conftderahle 
 unto  his  ufes  ?  We  are  fo  much  indebted  that  rvay^ 
 that  we  had  need  now  to  he  more  open-handed^  and 
 make  fat  is  fait  ion  for  our  injuflice. 
 
 But  then  what  fhall  we  give  him  for  himfelf  and 
 for  his  Sonj  if  we  be  fo  much  hound  unto  him  for 
 thefe  Temporal  Things  ?  0  my  Souly  once  mora  con-- 
 ftder  what  Gift  we  fhall  prefent  our  Lord  withal : 
 Are  not  thy  fir  ft  Thoughts  below  the  Proportion  of 
 his  hove  ?  Is  it  not  too  little  that  thou  haft  confecra^ 
 ted  to  his  Service  f  Come  my  Soul^  and  open  thy 
 heart :  It  is  to  a  good  Friend^  even  unto  thy  God  ; 
 never  ft  and  upon  it^  but  double  the  Sum  *^  and  for 
 every  penny  thou  firft  thought  of^  write  down  two^ 
 for  God  hath  profpered  us  beyond  all  our  Thoughts. 
 Or  if  we  have  not  thriven^  perhaps  it  is  becaufe  we 
 gave  no  more.  Let  us  try  therefore  this  way  of 
 thriving^  by  offering  liberally  unto  God^  and  fee  how 
 he  will  improve  our  Goods  for  us. 
 
 And  I  wifh  heartily  that  Men  would  try,  not 
 only  for  their  Souls  fake,  but  for  the  good  of 
 their  Bodies,  and  the  welfare  that  f  wifh  unto 
 their  Pofterities.  For  there  is  no  fuch  fure  way 
 of  enlarging  or  preferving  an  Eftate,  as  doing 
 good  with  it,  and  giving  out  of  it  to  thofe  that 
 need.  By  this  means  we  do  not  fo  much  leave 
 God  in  truft  for  our  Children,  as  make  him  be- 
 come their  Debtor,  who  will  pay  them  back  a- 
 gain  with  large  Ufe  and  Advantage. 
 
 I  would  not  have  writ  fo  many  Lines  of  this 
 Subjeft,  if  I  did  not  fear  that  Mens  Charity  comes 
 from  them  by  drops ;   and  thofe  drops  likewife 
 
 are 
 
1 74  Menja  Myjlica :  or^ 
 
 are  exprefled  by  Accident  and  Chance,  rather 
 than  by  any  advifed  Thoughts,  And  therefore 
 I  defire  that  this  part  of  our  Religion  may  be 
 made  more  ferious,  and  have  a  deeper  Foundation 
 in  our  Hearts,  fo  that  we  fhould  ftudy  what  Sum 
 of  Mony  God  may  juftly  expeO:  from  us,  to 
 whom  he  hath  given  fo  much.  Now  a  fitter 
 time  there  cannot  be  to  meditate  of  this,  than  be- 
 fore our  Approaches  to  the  folemn  remembrance 
 of  God's  Bounty  and  Liberality  towards  us. 
 
 VI,  We  are  like  wife  to  endeavour,  that  all  the 
 Fajjions  and  Ajfetlions  of  our  Souls  may  he  quieted 
 andfiilled.  We  muft  take  fome  pains  with  them, 
 that  tliey  may  be  fo  mortified  and  deadned  to  the 
 World,  that  then  they  may  not  be  too  quick  and 
 lively,  and  hinder  our  Meditations  of  heavenly 
 Things. 
 
 For  this  (as  you  have  feen)  is  a  fpiritual  Ban- 
 quet, and  the  Food  gives  no  Nourifhment,  but 
 what  we  receive  by  Meditation,  by  ferious 
 Thoughts  and  AfFcftions,  which  can  find  no  place, 
 but  only  in  ftill  and  quiet  Souls.  When  the  Bo- 
 dy feafts,  a  great  part  of  the  good  Cheer  is  plea- 
 fant  Difcourfe,  and  innocent  Mirth  ;  and  there  is 
 no  welcome  unlefs  there  be  fome  Noife.  But 
 the  Soul  feafls  in  filence ;  it  eats  its  Morfels  in  a 
 deep  and  calm  Thought,  its  Pleafure  is  in  Con- 
 ference with  it  felf  and  God  ;  and  all  the  Sound 
 is  only  the  Voice  of  Thankfgiving  in  Hymns  or 
 Pfalms  of  Praifes  to  God,  into  which  at  laft  it 
 breaks  and  utters  it  felf.     oj^^  q\s^a^  Ut  y^hjJ^^  J'c^ 
 
a  "Difcourfe  of  the  LorSs  Supper.      1 7  5^ 
 
 yi^v  7m  4'^yjw  koJ  la^vov  t  Kate^v,  0*0,    Doft  HOt  thou 
 
 know  (faith  Sr.  Chryf^  that  thy  Soul  ought  to  be 
 big  with  a  Calm  at  that  Seafon,  when  thou  goeft 
 fo  near  unto  God  ?  There  is  need  of  a  great  deal 
 of  Peace  and  Tranquillity,  and  there  (hould  be  no 
 Tumults  of  Anger,  and  fuch  like  Paffions,  fince 
 thou  thinkcft  of  the  God  of  Love.     The  Sun  of 
 Righteoufnefs  fhines  fo  hot  upon  thee,  that  thcu 
 fhouldeft  be  as  fmooth  and  fair,  as  the  Face  of 
 the  Water  in  the  brighteft  Day.     Thou  fliouldeft 
 labour  that  there  may  not  be  a  wrinkle  upon  thy 
 Brow,  that  all  thy  Storms  may  be  fo  hullit  and 
 laid,  as  if  thouheardefl  thy  Saviour's  Voice,  fay- 
 ing, Feace^  he  ft  ill.     And  therefore  all  Holy  Men 
 have  taken  an  efpecial  Care,  when  they  were  go- 
 ing to  the  Table  of  the  Lord,  to  renew  their  Afts 
 of  Forgivenefs,  and  palling  by  all  Injuries  and  Of- 
 fences, to  reconcile  themfelves  perfeftly  to  their 
 Brethren,  and  repair  any  wrong  that  they  could 
 poflibly  conceive  themfelves  to  have  done  to  o- 
 thers,  which  before  they  had  not  obferved.    I 
 have  in  the  beginning  of  this  Difcourfe  prevented 
 all  Miftakes,  fo  that  none  can  reafonably  think 
 that  he  may  harbour  Malice  in  his  Heart,  and 
 bear  a  Grudge  in  his  Mind  unto  his  Neighbour, 
 with  fufficient  fafety  at  other  times,  fo  he  do  but 
 difcharge  all  thofe  black  Paffions  when  he  ap- 
 proaches unto  God.     And  my  meaning  now  is, 
 That  feeing  we  come  to  this  Feaft,  that  we  may 
 more  encreafe  our  Love,  we  ought  to  fearch   if 
 there  be  but  any  ^ark  of  Anger  that  lies  buried  in 
 our  Souls,    and  take  care  that  it  be  perfeftly 
 
 P  quenched. 
 
^/^  Menfa  Myftka'.    or^ 
 
 quenched.  And  feeing  there  will  be  many  Oc- 
 cafions  of  differences  among  Neighbours,  that  we 
 ought  now  to  confider  if  there  were  any  Heats  in 
 the  management  of  them,  and  if  any  Seeds  of  Fire 
 yet  remain,  that  they  may  utterly  be  extinguiChed, 
 and  never  break  forth  again.  "^  Dare  a  Man 
 touch  this  Holy  Sacrifice  with  unwafhen  Hands  ? 
 How  dare  he  then  approach  with  an  unwafhed 
 and  polluted  Soul?  Now  there  is  nothing  that 
 doth  more  foot  and  black  a  Soul,  than  an  abiding 
 Anger,  which  caufes  the  Holy  Spirit  to  fly  away, 
 and  (as  I  may  fay)  driveth  it  out  of  its  lodging 
 as  Fire  doth  us,  to  feek  fome  other  Habitation. 
 Valeritis  Maximus  f  tells  us,  That  there  was  a 
 folemn  Feaft  appointed  by  their  Anceftors,  which 
 they  called  Chariftia,  to  which  none  but  thofe 
 that  were  of  Kin,  or  had  fome  Affinity,  were 
 permitted  to  approach  :  I  am  fure  to  the  Eucha^ 
 rifiia^  the  Sacrament  of  Love  and  Peace,  none 
 Ihall  be  welcome  but  thofe  that  are  the  Friends 
 and  Kindred  of  Chrift,  and  are  allied  to  each  o- 
 ther  in  a  brotherly  AffeQion.  We  muft  all  (as 
 you  have  feen  already)  come  hither  as  Children 
 to  feaft  with  our  Father ;  and  if  there  be  any 
 Difpleafure  in  our  Hearts  to  one  another,  he  can- 
 not be  well  pleafed,  nor  give  us  fuch  an  Enter- 
 tainment as  we  expefl:  ||,    Remember  that  then, 
 
 Toiwv  etviTTJ^o)  cr^^efX,**  ^^X.^?  ^^'  Chryf.  Orat,  60.  ad  Pop.  An- 
 tiochs  Vid.  etiam  Mom.  3.  in  Epift,  ad  Ephef»  f  Cuipr£ter\cognatos 
 (^  affines  nemo  inter ponebatur.     Lib.  2.  cap.  x.  feft.  8. 
 
 xj  rtA-wK  >^  S'TToy^icv  i^  WioLi  ^i(4V  ^9  ^/Ao^^fl-yFHf.  ProcU  in  Hefiod^ 
 
 which 
 
a  Dtfcourfe  of  the  Lords  Supper.  1 77 
 which  Clemens  Alex,  faith  he  found  in  fome  Go* 
 fpel  ;  ^  My  Myfteries  or  Secrets  are  to  rrte^  and  the 
 Children  of  mj  Fdmily.  Unlefs  you  be  the  Chil- 
 dren of  Peace,  think  not  to  penetrate  into  his  Se- 
 crets, and  to  know  the  Pleafures  of  his  Heart ;  for 
 they  are  fo  ftill  and  calm,  that  they  cannot  be 
 perceived  where  there  is  any  Storm.  And  indeed, 
 there  can  be  no  Thoughts  more  fit  for  our  Prepa- 
 ration, than  thefeof  Forgivenefs,  becaufewecall 
 our  felves  now  to  Account  for  our  Offences  againll 
 God  ;  and  alas!  they  arefo  great,  that  they  may 
 well  drown  the  remembrance  of  all  Offences  that 
 others  have  given  us,  and  waOithem  out  of  our 
 Thoughts,  as  if  they  had  never  been.  Seeing 
 then  you  go  to  beg  Pardon  of  God  when  you  re- 
 member his  Son's  Blood ;  if  you  have  offended 
 any  Man,  firftgoand  lay  your  felves  at  his  Feet, 
 and  fo  approach  to  take  hold  of  Chrift,  and  kifs 
 his  Feet  in  an  humble  acknowledgment  of  your 
 Offences. 
 
 Sav  to  every  one  of  your  Paffions  and  corrupt 
 Aff^eftions,  Come  forth,  for  I  am  refolved  you  fhall 
 he  flain,  Methinks  joufhould  begin  to  die  at  the  very 
 Thoughts  of  a  dying  Saviour^  methinks  you  jbould 
 fivoon  away  at  the  very  fight  of  yonder  Blood  ;  that 
 you  Jbould  not  flay  till  you  come  to  the  Crofs  of  Chrifly 
 but  give  up  the  Ghojl  before  you  fee  but  the  Image  of 
 his  Death,  D:?  you  not  feel  the  Power  of  his  Death 
 afxr  off?  do  not  his  pierced  Sides  fir  ike  to  your  Heart 
 before  you  behold  them  ?  0  you  bloody  things  !  What 
 
 '  fo  iAV9Y)zioif  i[/.ov  i^oi.  )C)  Toii  qoiiT6  oiKu  (xa-  Strom,  I.  5.  whicll 
 Hs'infim  faich  is  in  fome  Editions  of  the  LXX^  in  lU.  24.  j6. 
 
 P  2  have 
 
\y%  Men/a  Myfiica:  or^ 
 
 have  you  done  ?    What  Wounds  have  you  made  in 
 the  Bodj  of  my  Lord  ?  Do  not  think  to  live  any  lon- 
 ger ^  Oh  you  bloody  Things !    Nay^  never  ftruggle, 
 nor  re/l/l ;  for  I  have  vowed  you  in  Sacrifice  unto 
 him.     Lay  therefore  your  Necks  quietly  ufon  the 
 Blocks  and  prepare  jour  felves  for  Death  which  is  ap- 
 proaching.    Jsk  your  Hearts  if  they  be  not  affright- 
 ed :  Wonder  that  they  {hould  hold  up  their  Faces  : 
 Tell  them  that  thefe  are  but  the  Aidrejfes  to  their 
 Execution  ;  and  protejl  folemnly^  That  none  of  thefe 
 vile  Deftres  fhall  live  a  day  longer ;  and  then  they  will 
 begin  to  grow  pale^  ftck  and  languijhing^  before  you 
 come  to  the  Altar^  and  there  theflaughter  will  be  more 
 eafy.     In  particular  ^  fay  to  thy  felf  0  my  Souly  wipe 
 out  the  remembrance  of  all  Offences  that  any  have  done 
 unto  thee  ;  let  not  one  tittle  of  them  remain,  but  be 
 blotted  out.     Thy  Fellowfervant  hath  affronted  and 
 contemned  thee,  hut  thou  hajl  oftner  contemned  thy 
 God,  thy  Lord  and  Ma/ler  himfelf,     *  n«?  q  W  trvv 
 fD«A©- 19  cTsj-^oTM?,  and  what  equality  is  there  between  a 
 Fellow  fervant  and  thy  Mafierf   Perhaps  he  hath 
 been  infolent  towards  thee  once  or  twice,  when  he  was 
 provoked  or  wronged  by  thee  ;  and  thou  behavejl  thy 
 felf  bafely  towards  thy  Lord  every  Day,  though  he  be 
 fo  far  from  wronging  thee,  that  he  is  thy  continual 
 BenefaBor,     0  my  Soul,  do  but  colleSi  with  thy  felf 
 how  oft  thou  offendefl  in  one  Day,  yea  but  in  one  JDu- 
 ty.     What  floth  is  there  in  thy  Prayers  ?  Wtth  what 
 Jlrange  Irreverence  and  Difregard  dofl  thou  Jland  be- 
 Yore  God  when  thou  fpeakefl  to  him  f    Never  did  a 
 Servant  [peak  (b  carelefly  to  his  Mafler,  nor  a  Soldier 
 
 *  m.Ch}jfop.Orah6o. 
 
 to 
 
a  Vifcourfe  of  the  Lord's  Supper.      1 79 
 
 to  his  Commander.  Tea,  when  thou  fpeakejl  to  a 
 Friend,  thou  mindeji  what  thou  fayeft ;  hut  when 
 thou  art  treating  with  the  Lord  about  fo% any  Sins, 
 and  art  begging  of  him  Pardon  anlForgivenefs^  thou 
 art  too  often  like  a  Man  afleep ;  and  tho  thy  Kj^ees  be 
 upon  the  Ground^  yet  thy  Mind  is  in  the  Market,  or 
 in  the  Fields^  and  thy  Tongue  blatters  thou  knowefi 
 not  what.  Away  then  all  jou  angry  Thoughts^  ft  ay 
 not  to  aggravate  Offences,  Be  gone  as  clearly  out  of 
 my  Hearty  as  I  defire  my  Lord  to  remember  my  Sins 
 no  more,  v  . 
 
 If  we  could  bring  our  Hearts  thus  bleeding  to 
 his  Holy  Table  ;  if  the  Execution  were  begun  be- . 
 fore  we  came  to  hinri ;  then  would  our  Anger  and 
 Malice,  our  Love  of  Pleafures  and  all  other 
 worldly  Affeftions,  receive  a  deadly  and  incu- 
 rable Wound  from  our  Saviour's  Hand  when  we 
 did  receive  him. 
 
 VII.  As  a  mod  neceffary  Inftrument  to  all 
 thefe,  the  A^o^\td\xtdis  us  to  examine  our  Selves. 
 This  is  indeed  a  daily  Duty,  but  now  fhould  be 
 adverted  with  a  greater  Intention  and  Ardency 
 of  AfFedion,  when  we  are  about  thefe  facred 
 Things.  We  fliould  examine  our  felves,  even 
 about  our  Neglefls  in  the  review  of  our  felves, 
 about  the  coldnefs  of  our  Prayers,  the  fmallnefs 
 of  our  Sorrows,  the  weaknefs  of  our  Services, 
 and  our  daily  unavoidable  Infirmities.  We 
 fhould  make  more  deep  Refledions  into  our 
 felves,  now  that  we  are  at  more  Lejfure,  and 
 have  lb  folemnly  defigned  more  time  from  other 
 
 P  3  Employ- 
 
I  So  Menja  Myfi'tca  :     or^ 
 
 Employments ;  we  fhould  open  a  greater  Vent 
 for  our  Tears,  and  cut  a  larger  Paffage  for  our 
 Sorrow,  and  affeft  our  Heart  more  deeply  with 
 our  Needs,  and  the  Certainty  of  Supply  ;  and  fo 
 raife  our  Souls  to  a  greater  height  of  Humility,  of 
 Defire,  and  of  Confidence  altogether.  Our  Sa- 
 viour feems  to  intimate.  That  before  our  ap- 
 proaches to  God  in  any  Holy  Duty,  it  is  a  fit  arid 
 proper  time  to  call  our  feives  to  an  Account  for 
 the  Trefpafles  we  are  guilty  of,  when  he  faith, 
 Mat,  5.  2 J,  24.  If  therefore  thou  bring  thy  gift  to 
 the  Jltar^  and  rememher  that  thy  Brother^  &cc.  It 
 jfhould  feem  by  this  Expreflion,  that  this  is  a 
 feafon  of  remembring  and  calling  Things  to  mind 
 that  are  paft  and  gone,  which  muft  be  done  by 
 an  Examination  of  our  feives.  And  you  may 
 confider  thus  much  to  quicken  you  to  this  Duty, 
 that  the  better  we  know  our  feives  and  our  own 
 wants,  the  more  hungry  we  fliall  be  ;  and  the 
 tnore  Knowledge  we  have  of  our  own  Sincerity, 
 with  the  greater  Comfort  and  Sweetnefs  fball  we 
 eat.  Now  we  know  both  the  one  and  the  other 
 by  Self  Examination.  For  this  word  J'oKtyJCeiv, 
 which  we  render  examine^  hath  two  meanings, 
 which  are  to />/'^^'^and  try,  and  to  aff rove  after 
 Trial. 
 
 So  that  in  brief,  I  may  thus  ftate  the  whole 
 bufinefs  of  Examination. 
 
 We  are  to  ufe  an  every-day  Overfight  over  our 
 feives.  And  this  general  and  daily  Examination, 
 is  nothing  elfe  but  fuch  a  Caution  and  Diligence 
 in  all  our  AQions,  through  the  whole  frame  of 
 
 our 
 
a  Difcourfe  of  the  Lord's  Supper,     i  8 1 
 
 our  Life,  that  our  own  Confcience  may  approve 
 them  upon  Examination,  as  accordant  with  the 
 Will  of  God.  Or  more  briefly,  it  is  a  Chriftian 
 Care,  to  do  every  thing  fo,  that  God  and  our 
 own  Confcience  may  allow  of  it.  And  it  muft 
 needs  confift  of  two  Parts.  Firft,  ^  A  Confide- 
 ration  of  what  is  our  Duty  to  do  ;  of  what  is 
 Lawful,  and  what  Unlawml ;  of  what  is  Expe- 
 dient, and  what  Inconvenient ;  or  an  Information 
 of  our  felves,  upon  due  A  J  vice  and  Search  what 
 is  incumbent  upon  us  as  our  Duty,  through  our 
 whole  Life.  Then,  Secondly^  This  forehanded 
 Examination  muil:  be  followed  with  a  ferious 
 Confideration  of  what  we  have  done,  and  whe- 
 ther we  behave  our  felves  according  to  the  Rule 
 which  we  have  laid  down  to  our  felves  as  the 
 guide  of  our  Life.  From  thefe  two  arife  the 
 whole  of  that,  which  is  neceflary  to  be  done  con- 
 tinually for  the  Approbation  of  our  felves,  to  be 
 fuch  Perfons  as  have  a  care  to  pleafe  God.  Now 
 this  may  be  the  prime  and  firft  fenfe  of  the  Apo- 
 ftle's  words,  when  he  faith.  Let  a  Man  examine 
 himfelf^  and  fo  let  him  eat^  &c.  /.  e.  Let  him  have 
 a  care  that  he  lead  fuch  a  Chriftian  Life,  that 
 his  own  Heart  may  approve  of  him  as  one  of 
 Chrift's  Difciples.  Of  this  you  may  be  beft  fa- 
 tisfied  out  of  another  place  where  this  word  is 
 ufed,  Gal.  6.  4.  Let  a  Man  prove  (J^oM^iaJ^iTtS)  or 
 
 *  Socmesn^cA  always  to  fay  to  every  thing  that  prerented  it 
 felf  to  his  mind,  tUh  ^9  ^o^iv'i^x*^  j  what  art  thou,  and  whence 
 comeft  thou  ?  or  as  the  Watchmenufe  to  do,  J^n^hv  ^loi  ta  trvv 
 ^ni^AJA,  fhew  me  your  Ticket,  let  me  fee  your  Pafs,  that  I  may 
 know  you  are  a  Friend.  Arrian  L,  3.  cap.  12. 
 
 P  4  examine 
 
I  82  MenfaMyJiica:  or^ 
 
 examine  his  own  Work^  &c.  The  meaning  of  which 
 is,  Let  every  Man  make  his  Work  fo  approved, 
 and  behave  himfelf  in  that  manner,  that  both 
 God  aud  his  own  Confcience  may  judge  it  to  be 
 right,  and  according  to  the  Word  of  God.  That 
 this  is  the  fenfe  of  the  Phrafe  in  that  place,  will 
 appear  from  the  whole  Context,  where  the  Apo- 
 ftle  fpeaks  of  bearing  the  Infirmities  of  the  weak ; 
 and  not  thinking  our  felves  to  be  godly,  becaufe 
 we  do  not  fall  like  them,  but  withftand  fome 
 Temptations.  And  fo  faith  he.  Thou  (halt  have 
 Glory  or  Rejojcing,  eiiUvrh,  towards  thy  felf^  and 
 net  in  regard  of  another^  i.e.  Thou  flialt  take 
 Comfort  fimply  in  thy  felf,  that  thou  art  a  good 
 Man  ;  and  not  only  be  pleafed  with  comparing 
 thy  felf  with  others,  and  being  better  than  they  ; 
 for  thou  maycft  be,  and  yet  not  be  good.  From 
 this  it  appears,  that  he  fpeaks  not  of  fomething 
 that  fhould  follow  the  Aftions  of  our  Life,  viz,, 
 a  fearching  whether  they  be  good  or  no,  but  of 
 fuch  an  Inftitution  and  ordering  of  our  Lives  be- 
 forehand, that  we  may  not  fall  into  thofe  Sins 
 which  we  reprehend  in  another,  nor  be  beholden 
 to  their  Sins  to  make  us  feem  godly. 
 
 And  the  next  Words,  v.  5.  plead  for  this  Senfe : 
 Tor  every  Man  jhall  hear  his  own  Burden^  i.  e.  Thou 
 oughteft  to  make  thy  Work  good  and  approved, 
 for  every  Man  fins  at  his  own  Peril.  One  Man's 
 Sin  will  not  excufe  thee  who  dofl:  not  fin  in  that 
 fafhion,  but  thou  art  to  do  thy  own  Duty  heartily 
 to  God,  according  to  thy  Confcience,  or  elfe  thou 
 (halt  fuffer  as  well  as  he. 
 
 And 
 
a  V'lfcourfe  of  the  Lord's  Supper.      1 8  j 
 
 And  that  the  Apoftle  may  have  refpefl  unto 
 this  Examination,  before  w.e  come  to  the  Sa- 
 crament ;  in  that  place  before-mention'd,  there 
 is  another  Phrafe  following,  ver.  ji,  which  may 
 perfuade  us,  «  y^  Uvlk^  S'tAKeivo^y  For  if  we  judg 
 our  felves^  &c.  /.  e,  if  we  did  difcern  our  felves, 
 and  difcriminate  our  AQions,  and  determine  our 
 Duty,  and  live  in  Conformity  to  it,  we  fliould 
 not  be  judged  or  punifhed  of  God  in  this  fort. 
 But  whether  this  be  the  proper  Meaning  of  eX" 
 amining  or  no,  I  fhall  not  be  overmuch  follici- 
 tous,  feeing  I  have  already  made  this  good,  that 
 he  muft  be  a  holy  Perfon  that  comes  to  God's 
 Table. 
 
 And  that  there  is  befide  this,  a  more  particu- 
 lar Examination  ro  be  ufed,  when  the  time  is 
 near  of  communicating  with  our  Lord,  I  willing- 
 ly grant.  And  it  confifts  of  two  Parts,  accord- 
 ing to  the  twofold  ufe  of  the  Word  S^oY^i^j^la^ 
 which  we  render  examine.  The  firft  is  a  Proof, 
 Tryal  and  Search  into  our  own  Souls,  that  we 
 may  know  our  Eftate,  and  in  what  Condition  we 
 ftand  before  God.  So  the  Word  is  ufed,  v  Thejf. 
 5.  21.  'vdvlct  S'oKtiM%l{\i,  prove  all  things^  i.e.  make  a 
 tryal  of  them,  and  confider  what  they  are,  and 
 then  hold  faft  that  which  you  find  to  be  good. 
 This  Examination  (confidering  that  I  fuppofe  a 
 pious  Life  to  precede)  muft  chiefly  confift  in  a  Re- 
 view of  thofe  Failings,  or  of  thofe  Wants  which 
 our  every-day  Proof  of  our  felves  doth  prefent  us 
 withal.  If  we  fliould  never  examine  our  felves 
 but  when  we  come  to  the  Lord's  Supper,  we 
 
 Ihould 
 
1  84  Menfa  Myfiica  :    or^ 
 
 fliould  not  know  ^hat  we  are,  nor  what  we 
 need,  but  in  a  confufed  heap  of  things  many 
 would  be  unobferved  ;  and  yet  if  we  fhould  not 
 alfo  examine  then,  we  fhould  not  have  fuch  a 
 lively  fenfe  of  what  we  are  to  ask,  and  for  what 
 we  ought  to  plead  the  Blood  of  Chrift.  But  then 
 this  Examination  is  but  a  ferious  Refledion  upon 
 the  Notes  which  we  take  every  day  of  our  felves. 
 Unlefs  it  be  needful  that  we  examine  our  felves, 
 whether  we  have  not  forgot  any  of  the  Ends 
 for  which  we  go  to  the  Table  of  the  Lord  ;  and 
 tho  that  be  a  great  part  of  the  Apoftle's  Mean- 
 ing, yet  I  have  already  taken  notice  of  it.  In 
 fhorr,  we  are  to  fearch  rather  into  what  ftate  our 
 Graces  ftand,  than  whether  we  be  in  a  flate  of 
 Grace  or  no. 
 
 Then  fecondly,  we  mufl:  approve  and  allow 
 of  our  felves,  and  bring  the  tryai  to  fuch  an 
 ifTue,  that  we  pafs  a  verdiQ:  on  our  Souls.  So 
 the  Word  is  ufed,  Rom.  2.  18.  thou  approve/t 
 (J^oKiiAd^^eii)  the  things  that  are  excellent^  i.  e.  Thou 
 profefleft  to  like  and  embrace  them.  And  fo 
 when  the  Apoftle  bids  the  Children  of  the  Light 
 to  prove  what  is  acceptable  unto  God^  Eph.  5.  8,10. 
 he  doth  not  mean  a  bare  Inquifition,  but  that 
 Act  which  follows  it,  which  is  embracing  :  For 
 they  cannot  be  deemed  Children  of  the  Light, 
 who  do  not  fo  enquire  after  the  Pleafure  of  God, 
 as  to  purfue  and  praflife  it. 
 
 The  Meaning  likewife  of  the  Apofile,  Rom. 
 14.  22.  is  this ;  Happy  is  he,  that  when  he  ufes 
 an  indifferent  thing,   doth  approve  himfelf,   as 
 
 doing 
 
a  Difcourfe  of  the  Lord's  Supper.      185 
 
 doing  that  which  is  lawful,  and  aQs  not  againft 
 his  Confcience.  Or  this ;  Happy  is  he,  that  when 
 he  is  refolvcd  that  he  may  do  fuch  a  thing  law- 
 fully, and  with  the  Approbation  of  his  Con* 
 fcience,  yet  doth  it  with  fuch  a  care,  that  he  hurts 
 not  others  by  the  ufe  of  it. 
 
 There  is  one  place  more,  2  Cor,  ij.  5.  where 
 you  have  both  thefe  parts  of  Examination  toge- 
 ther ;  Try  jour  [elves  y  whether  you  he  in  the  Fait  by 
 prove  (i.  e.  approve)  your  [elves.  When  you  know 
 your  Eftate  by  Tryal,  then  pafs  a  Judgment  upon 
 your  felves,  to  be  what  you  profefs  and  pretend 
 unto*  Now  all  the  Approbation  that  a  good 
 Man  is  to  give  of  himfelf,  before  he  go  to  the 
 Lord's  Supper,  is  this.  i.  He  ought  to  judge 
 himfelf,  to  continue  a  Friend  of  Chrift,  and  to 
 remain  (as  far  as  he  can  find)  in  Covenant  with 
 God.  And,  2.  He  ought  to  find  that  he  hath 
 ufed  fome  godly  Care  and  Diligence,  that  he 
 come  not  in  a  rude,  unbefeeming,  and  drowfy 
 manner,  into  fo  holy  a  Prefence.  And  this  is 
 plainly  another  part  of  the  Apoftle's  Meaning, 
 when  he  faith,  Let  a  Man  examine  him[el[  and  Jo 
 eat^  &c.  i.  e.  Let  him  approve  himfelf  to  come 
 for  pious  and  holy  Ends,  and  with  a  due  regard 
 to  the  Lord's  moft  facred  Body  and  Blood. 
 
 Lay  thy  hand  then  (Chriftian  Reader)  upon 
 thy  Heart,  before  thou  comeft  to  this  Table, 
 and  feel  how  the  Pulfe  of  thy  Soul  beats ;  mind 
 whether  it  beat  evenly,  or  after  a  diftempered 
 fort.  Doth  it  move  three  times  as  quick,  when 
 thou  thinkeft  of  the  World,   as  it  doth  when 
 
 God 
 
i8(5  Men/a  Mjjiica  :  or, 
 
 God  is  in  thy  Heart  ?  When  art  thou  all  in  a 
 heat  ?  When  thou  art  in  purfuit  of  the  World, 
 or  when  thou  followeft  after  God  ?  Jsk  thy 
 Heart,  whom  dofi  thou  love  moft  ?  What  is  it  that 
 thou  dojl  moji  confiantly  defire  f  In  what  Company 
 is  it  thy  pleafure  to  be  ?  Dojl  thou  love  the  Lord 
 thy  God  with  all  thy  Heart,  and  with  all  thy  Mtnd, 
 And  all  thy  Strength  ?  Hadji  thou  rather  die  than  dif 
 p/eaje  him  f  Are  thy  Graces  not  only  alive,  hut  lively? 
 Come  then,  let  tu  go  to  this  holy  Feaft,  and  thank  the 
 Lord  for  this  Grace,  and  for  all  his  other  Favours, 
 
 VIII.  If  we  find  by  examining,  that  we  have 
 f:.!len  into  any  Sin,  and  through  Negleft  or  Ig- 
 norance broken  our  Refoliition,  fmce  the  lafl: 
 Communion  ;  Let  us  make  moft  ferious  Reflections 
 upon  it.  Befides  all  the  Sorrow  that  I  muft  fup- 
 pofe  it  hath  cofl  a  good  Heart  prefently  a  iter  its 
 Commiflion,  befides  its  Hatred  of  it,  and  AfHic- 
 tion  of  it  felf  for  it,  with  a  moft  fpeedy  Amend- 
 ment of  the  Fault :  This  is  a  fit  time  to  bewail  it 
 over  again,  co  call  our  felves  to  a  new  account  for 
 it,  to  drown  it  in  another  Flood  of  Tears,  more 
 firmly  to  ftrengthen  our  Refolutions  againfl:  it, 
 and  to  prepare  it  for  to  receive  another  Wound, 
 a  mortal  Stroke  from  the  Wounds  of  Jefus, 
 that  it  may  never  live  any  more.  Say  there- 
 fore thus  to  thy  felf,  v/hen  thou  art  in  thy 
 Meditations,  What  didjl  thou  mean,  0  my  Soul, 
 to  he  Jo  treacherous  unto  God,  and  to  break  thy 
 Refolution  ?  Was  there  ever  a  better  Mafler  ?  Were 
 ever  any  tied  to  another  by  fuch  [acred  Bands  and 
 
 Oaths  ? 
 
a  Vijcourfe  of  the  Lord's  Supper.      1 87 
 
 Oaths  ?  0  perjured  Wretch  that  thou  art !  What 
 WAS  in  thj  Heart  to  break  loofe  from  Gody  dofi  thou 
 not  hlujh  to  think  of  it  ?  Or  rat  her ^  art  thou  not  pale 
 and  wan,  and  ready  to  die^  to  think  of  fuch  a  horrid 
 Thing  ?  Welly  I  fee  thefe  Sins  are  not  quite  dead^  hut 
 flill  they  Jlir  and  move ;  or  though  they  feem  to  he 
 flretched  out^  and  to  have  no  Life^  )et  they  may  reco- 
 ver. But  I  am  refolvedy  if  Chrift  can  kill  them^  that 
 they  {hall  not  live.  Come  along  with  me  (if  you  dare 
 live  fo  long)  into  his  Pr e fence ^  and  there  receive  your 
 mortal  Wound  front  his  Hand,  feeing  you  will  not  be 
 killed  by  mine  :  There /ball  you  all  he  (lain  at  his  Feety 
 yau  fhall  he  nailed  to  his  Crofs ;  and  I  will  leave  you 
 hanging  there ^  till  you  he  ashamed  to  live. 
 
 IX.  But  if  the  Commiffion  of  fuch  a  Sin  have 
 brought  any  timoroufnefs  (^as  well  it  may)  upon 
 the  Heart,  fo  that  it  trembles  to  fet  one  Foot  for- 
 ward upon  the  Lord's  Table,  and  its  Hand  fhake 
 with  a  paralytick  Fear,  fo  that  it  cannot  ftretch 
 them  to  receive  fuch  Pledges  of  God's  Love;  It 
 is  moft  neceffary  that  a  Man  advife  with  his  fpiritual 
 Paflor  and  Director  in  the  way  of  Life.  1  wifh  it 
 were  better  underftood,  for  what  ends  God  hath 
 fet  Paftorsover  the  Flock  ;  and  that  Men  would 
 look  upon  them  as  a  kind  of  Parents,  to  whom 
 they  fhould  go  in  all  their  needs :  But  now  the 
 Subject  of  my  Difcourfe  leads  me  to  fay  no  more 
 but  this,  That  there  are  two  neceffary  times  of 
 receiving  the  benefit  of  their  Counfel.  The  one 
 is,  when  a  Man's  Sin  oppreffeth  him  fo  forely 
 with  the  fenfe  of  the  guilt  it  hath  contiaded, 
 
 that 
 
I S8  Menja  Myfiica  :    or^ 
 
 that  he  can  receive  no  Comfort.  And  the  other 
 is,  when  it  opprefTeth  him  fo  heavily  with  its 
 Strength  and  Power,  that  he  can  get  no  Conc[uefl 
 over  it.  There  is  a  third  Seafon  when  it  is  at 
 leaft convenient  to  repair  unto  them;  and  that 
 iis,  when  a  Man  is  in  doubt  whether  he  have 
 paflTed  a  right  Judgment  upon  himfelf,  which 
 fhould  make  him  defirous  to  have  the  Opinion 
 of  thofe  Perfons,  that  can  neither  be  deemed  to 
 be  deceived  themfelves  through  Ignorance,  nor 
 to  be  willing  to  deceive  others  through  Flattery 
 and  partial  Judgment.  If  any  one  therefore 
 be  in  the  perplexity  of  fiich  like  Cafes,  when 
 he  thinks  of  coming  to  this  Holy  Feaft,  let 
 him  difembofom  his  Soul  unto  him  that  hath 
 the  Care  of  it,  and  defire  him,  that  out  of  the 
 tender  Love  a  Father  ought  to  have  unto  his 
 Child,  he  would  be  his  Guide  in  this  Affair. 
 And  fo  fhall  a  Man  know  how  to  ufe  thefe  fpi- 
 ritual  Weapons  better,  when  he  is  taught  by  a 
 skilful  Commander ;  and  the  more  fotid  Com- 
 fort fhall  he  have,  when  his  Phyfician  afTures 
 him  that  (as  far  as  he  can  difcern)  he  is  in  a 
 ftate  of  Health. 
 
 X.  And  yet  when  we  have  done  all  this,  then 
 we  ihould  pray  to  God  that  he  would  prepare  us 
 better  than  all  our  Preparation,  As  when  a  King 
 comes  unto  a  City  to  (lay  there  for  fome  fpace, 
 he  doth  not  expeft  that  the  Citizens  (if  they  be 
 poor)  fhould  provide  all  the  Furniture  for  him, 
 which  is  a  thing  above  their  power ;    but  he 
 
 fends 
 
a  Vifcourfe  of  the  Lord's  Supper,      i  89 
 
 fends  the  Grooms  of  his  Chamber  before,  with 
 fuch  Hangings  and  Ornaments,  as  may  make  the 
 Houfe  they  have  prepared,  moft  befitting  his 
 Majefty  :  So  let  us  entreat  the  Lord,  that  after 
 all  our  Endeavours  to  fet  apart  our  Hearts  for  him, 
 to  fweep  the  Houfe  as  clean  as  we  can,  and  fit 
 to  receive  fuch  a  glorious  Gueft  ;  he  would  be 
 picafed  to  fend  his  Holy  Spirit,  that  may  prepare 
 the  place  for  him,  and  adorn  our  Souls  with  fuch 
 Graces,  that  his  Sacred  Majefty  may  not  difdain 
 to  come  and  make  his  Abode  with  us.  Say  thus 
 unto  thy  gracious  God : 
 
 0  Loyd  /  thoa  feejl  how  much  dirt  I  have  left  be^ 
 hwd^  4fter  all  my  diligence  to  cleanfe  and  purify  my 
 Soul.  Alas!  all  my  Thoughts  of  thee  are  hut 
 Dreams  ;  all  my  De fires  but  a  Vapour ;  my  Love  is 
 but  a  FUfh  ;  my  Prayers  are  hut  a  Breath  ;  my  Tears 
 will  fcarce  fill  a  BubhU ;  and  my  Sorrow  is  no  bigger 
 than  a  Sigh  :  all  that  J  do  I  am  ajhamed  of  it  myjelf 
 and  therefore  thou  majjl  much  more  loath  it^  and 
 defpife  it.  Come  thcUy  0  Lord^  therefore,  ^  and 
 fearch  my  Heart;  try  me,  and  know  my 
 Thoughts,  and  fee  if  there  be  any  wicked  way  in 
 me,  and  lead  me  in  the  way  Everlafting.  Do 
 thou  awaken  in  me  moft  lively  Thoughts  ;  do  thou  in^ 
 kindle  a  burning  Jffeffion;  open  thou  the  Flood- 
 gates of  my  Eyes  ;  and  open  thou  my  Lips,  that  my 
 Mouth  mayjhew  forth  thy  Praije,  Seei/jg  my  Heart 
 (Lord !)  ts  fo  fir  ait  and  narrow,  that  it  is  not  fit  to 
 entertain  thee,    do  thou  widen  and  enlarge  it,    and 
 
 *  Pfal.  139.  23,  24. 
 
 then 
 
.190  Menfa  Myjlica  :  or^ 
 
 then  come  and  fill  me  with  thy  felf^  and  fay^  Here 
 will  I  dwell,  for  I  have  defired  it ;  this  is  my  reft 
 for  ever.  Te^,  0  my  gracious  God^  unlefs  thou  in- 
 terfofe  thy  Power  ^  I  am  very  much  afraid  I  [ball  not 
 keep  this  little  Goodnefs  till  the  next  Morning,  which 
 vorvfeems  to  be  in  me.  Thefe  weak  Thoughts,  thefe 
 faint  Defires  andftcklj  Affe^ions  that  are  in  my  Soul^ 
 I  doubt  will  not  live  a  Night,  unlefs  thou  find  ways 
 for  topreferve  and  cherifb  them  ;  but  my  inveterate 
 Habits  of  evil  will fmother  andchoak  thefe  new  Refb- 
 lutions.  1  am  in  fear  that  all  thefe  Meditations  will 
 he  flown  away  while  I  am  afleep ;  and  my  Houfe  will 
 befoul  again  before  I  awake,  unlefs  thou  keep  me.  Ah 
 my  dear  God  !  feeing  I  have  heflowedfome [mail pains 
 upon  my  Heart,  and  have  conceived  fome  little  hopesy 
 fujfer  them  not  to  be  all  dafhed  in  pieces  in  a  Night  ! 
 Spread  the  wings  of  thy  Goodnefs  over  me,  and  main^ 
 tain  that  which  not  /,  hut  thou  thy  felf  hafl  wrought. 
 Lord !  let  me  find  when  I  awake,  that  my  Affecliom 
 and  Defires  are  grown  beyond  the  flrength  of  Man, 
 and  that  thy  Power  rejls  upon  me.  Oh  let  me  find 
 a  greater  fervour  than  ever  in  thy  Service ;  let  that 
 Spark  which  I  feared  would  go  out,  be  grown  to  a 
 Flame  that  will  never  expire',  and  fo  (halt  thou  draw 
 mine  Eyes  towards  thy  felf  alone,  who  workefl  fuch 
 Wonders  ;  fh  fhall  my  Heart  he  fMed  with  nothing 
 hut  thy  Swtetnefs ;  and  my  Lips  fhall  overflow  with 
 thy  Praifes.  Lord!  if  imay  beg  this  Grace  of  thee, 
 I  am  verily  perfuaded  I  fhall  languifh  after  none  but 
 thee,  and  feek  for  no  other  Pleafures  but  to  pleafe 
 thee.  Therefore  my  good  Lord  !  I  leave  my  felf  in 
 thy  Hands ^  doping  that  either  J  am  or  would  be  fuch 
 
 as 
 
of  preparation.  1 9 1 
 
 as  thou  wouWft  have  me.  Jnd  if  I  be  arrived  but 
 as  far  as  a  Will  and  Defire  to  he  what  thou  wouWfi 
 have  me^  that  Will  is  thine  ;  and  th'erefore  feeing 
 that  Will  is  mine  too y  and  we  both  confpire  together^ 
 I  take  the  boldnefs  to  fay^  Lord  !  let  thy  Will  be 
 done.  0  my  J'weet  Saviour  !  I  was  going  to  fay 
 that  I  am  fick  of  Love^  that  I  cannot  live  unlefs 
 thou  love  me^  and  make  me  better.  But  I  correct  my 
 felf  andtt  is  enough  if  1  be  ftck,  becaufe  I  cannot 
 love  thee.  Do  thou  make  me  fick^  or  rather  make 
 me  well  with  hove  unto  thee  •  fo  fljatl  I  come  to  thy 
 Table  with  Joy  and  Gladnefs^  hoping  that  thou  wilt 
 kifs  me  with  the  kijfes  of  thy  Mouthy  for  thy  Love  is 
 better  than  Wine,  Draw  me^  and  I  will  run  after 
 thee ;  yea^  we  will  run  after  thee  ;  for  I  will  proclaim 
 to  others  the  Loving-kindnefs  of  the  Lord. 
 
 CHAR    XL 
 
 Some  Miftakes  rp.moved  about  "Preparation,  The 
 Primitive  Chrijiians  not  too  zealous.  The  fear  of 
 being  Superftitious  makes  too  many  irreligiopts.  No 
 Reafon  for  the  Neglects  of  the  frefent  worldly 
 Chriftians.  .  They  fetr  to  do  that  which  God  com^ 
 mandsy  when  they  fear  Iv fly  do  that  which  he  forbids. 
 Good  People  ought  to  be  cautious  left  they  fall  into 
 Suferjiittony  while  they  jludy  to  avoid  it. 
 
 WHAT  Preparation  there  fhould  be  befides. 
 this,  I  do  not  underftand,  it  being  direftly 
 contrary  to  the  firft  Thing  that  I  propounded,  for 
 
 Q,  any 
 
ipi  Of  Tnparation. 
 
 any  to  imagine  *  that  we  ought  juft  before  the 
 Sacrament  to  have  a  greater  Care  of  not  finning, 
 than  at  other  times.  We  are  always  Pilgrims 
 and  Strangers,  and  fo  ought  to  abftain  from  flefh- 
 ly  Lufts  that  war  againft  the  Soul.  Thefe  Lufts 
 are  always  poifonous,  and  not  only  when  we  are 
 going  to  take  the  Cup  of  the  Lord  into  our  Hand. 
 And  therefore  it  is  a  grand  Deceit  to  think,  That 
 we  and  our  Sins  muft  be  fevered  only  then,  when 
 we  more  nearly  embrace  our  Lord ;  for  Holinefs 
 is  our  Profeflion  afterwards,  as  much  as  before 
 we  communicate  with  his  Holinefs.  Or  rather 
 all  the  time  after  one  Communion,  being  before 
 the  next  which  doth  fucceed,  it  is  the  time  of 
 Preparation  for  it.  We  are  to  keep  our  felves  in 
 a  conftant  Purity,  and  to  labour  to  keep  clofe  to 
 the  Covenant  of  our  God  ;  only  when  the  Time 
 doth  nearly  approach,  that  we  may  enjoy  fuch 
 another  Repaft,  we  fhould  excite  our  Appetite, 
 raife  our  Thoughts  and  Meditations,  imprint  the 
 Ends  of  the  Inftitution  more  fairly  in  our  Memo- 
 ries, voluntarily  offer  more  of  our  Time  and  our 
 Thoughts  to  religious  Exercifes,  and  do  all  that 
 over  again  with  a  greater  Zeal,  which  we  have 
 been  doing  every  Day  fince  we  were  laft  in  his 
 Sacred  Prefence.  You  may  obferve,  that  as  juft 
 before  this   Solemnity   our  Thoughts  are  more 
 
 *  When  one  bid  Socrates  prepare  himfelf  for  his  Trial,  he  an- 
 f«rered,  »  tPoKu  «v  <roi  ai'Tretvlt  nrijS (^la  <i?^i  TbTo  rS^cTHJicH^i^-h 
 f^c.  Do  not  I  feem  then  to  thee  through  all  my  Life,  to  be 
 prepared  for  this  Thing  ?  It  hath  been  my  Care  neither  before 
 thee,  nor  alone,  to  do  any  Evii.    jirrlan,  lib*  2.  ca^.  2. 
 
 deep 
 
of  preparation.  ipj 
 
 deep  and  ferious,  and  our  Hearts  lifted  up  to  a 
 greater  Fervour,  and  we  have  ftronger  Longings 
 after  Chrift  and  his  Bleflings  which  prepare  us 
 for  the  Enjoyment;  fo  the  Enjoyment  leaves  us 
 for  fome  time  afterwards  in  a  great  degree  of 
 Heat,  in  more  Hvely  Apprehenfions,  and  more 
 vigorous  AfFeftions.  But  thefe  through  multi- 
 tude of  Bufinefs,  and  many  Occafions,  may  lanr 
 guifli  by  little  and  little,  and  may  abate  of  that 
 Degree  and  Ardour  wherein  they  were^  ""which 
 I  look  upon  as  the  Weaknefs,  rather  than  the 
 Sin  of  a  good  Heart)  and  therefore  our  Work  is 
 to  recover  our  Souls  before  the  next  Communion, 
 to  the  fame,  or  rather  a  higher  degree  of  Zeal. 
 And  then  though  afterward  there  may  be  again 
 fome  Abatement  and  Fall  in  our  AfFeftions,  yet  it 
 will  be  lefs ;  and  more  Fervency  and  Heat  will 
 remain,  than  would  have  been,  if  we  had  not 
 got  up  our  Hearts  by  that  Preparation  and 
 Communion,  to  a  higher  pitch  of  fpiritual 
 Love. 
 
 The  Primitive  Chriftians  who  communicated 
 every  Day  (as  fome  PaiTages  in  the  J6is  of  the 
 Holy  Apoftles  would  make  us  think)  or  at  leaft 
 every  Lord's  Day,  had  need  of  lefs  of  this  Pre- 
 paration that  I  have  mentioned  :  for  as  foon  as 
 ever  the  Flame  began  to  decay,  there  was  new 
 Fewel  added  ;  and  that  degree  of  warmth  (to 
 which  they  were  raifed)  was  fcarce  gone  from 
 their  Hearts,  before  a  new  Fire  was  kindled. 
 But  now  the  Cuftom  is  fo,  that  this  Feaft  re- 
 turns  more  feldom,    and  we  cannot  fay  with 
 
 CL2  St. 
 
194  •  0/  (preparation. 
 
 *  St.  Bafily  We  communicate  four  times  in  ^a  Weeky 
 beftdes  all  Feftival  Days.  But  it  is  very  much 
 if  Men  be  fo  devout  as  to  communicate  once 
 in  four  Weeks  ;  and  therefora  becaufe  many 
 Things  may  be  dipt  out  of  our  Minds,  and  for- 
 mer Impreffions  may  be  grown  weak,  we  had 
 need  more  folemnly  to  recolleft  what  we  have 
 learnt,  to  ftir  up  our  Remembrance,  to  renew  a 
 fenfeof  the  Ends  of  its  Inftitution,  of  our  own 
 Wants,  of  the  Wants  of  the  Poor,  and  the 
 reft  of  thofe  Things  which  I  have  in  the  former 
 Chapter  recommended  to  your  Thoughts. 
 
 If  Men  underftood  thefe  Things,  they  would 
 neither  wonder  that  the  antient  Chriftians  com- 
 municated fo  oft,  nor  would  they  have  any  ex- 
 cufe  left  for  their  own  Negleft. 
 
 f />/,  I  fay  they  would  not  wonder  that  the 
 Fervour  of  thofe  Primitive  Souls  was  fo  great ; 
 for  they  had  a  huge  Care  to  lead  a  Holy  Life, 
 and  that  made  them  both  fit  and  defirous  to  con- 
 verfe  with  God  every  day.  We  judge  of  them 
 perhaps  by  our  felves,  and  think  that  itwasSu- 
 perftition  rather  than  Religion,  that  made  them 
 fo  forward  to  this  Office  ;  and  by  cafting  a  blot 
 upon  their  Piety,  we  hope  in  this  frozen  Age 
 to  be  accounted  Pious.  If  Superftition  can  be 
 believed  to  have  grown  up  fo  early,    then  we 
 
 8^c.  Epfji,  2.  ad  Cdfariam  Patritiam,  In  the  beginning  of  which 
 Epiftle  he  commends  an  every-day  Communion,  <yV  ka^ov  )^ 
 tTft^eAif,  as  good  and  profitable. 
 
 may 
 
of  preparation.  195 
 
 may  be  thought  with  lefs  Zeal  to  be  more  De- 
 vout. If  they  did  only  flatter  Chrift  with  fuch  a 
 bufy  Devotion,  and  frequent  refort  unto  him  ;  we 
 may  hope  to  pafs  for  better  Friends,  that  are  not 
 fo  forward,  but  more  difcreetly  referved  and  fpa- 
 ring  of  our  Company.  So  handfomly  do  our  de- 
 ceitful Hearts  teach  us  to  cover  our  own  Naked- 
 nefs,  by  calling  all  that  Supeiftition  which  creates 
 any  Trouble  to  us,  and  crying  out  upon  that  as  a 
 fpice  of  Will-worfhip,  which  doth  not  fort  with 
 our  Humour.  For  it  too  plainly  appears.  That 
 if  a  Child  of  our  Brain  do  pleafe  us  well,  we  are 
 as  fond  of  it,  as  any  of  our  Neighbours  can  be 
 thought  to  be  of  their  Conceptions,  and  would 
 have  the  World  embrace  it  as  a  divine  Ordi- 
 nance, formed  in  Heaven. 
 
 The  very  Truth  is,  Men  lendto  God^  and  their 
 Devotion,  only  fuch  Offices  as  flatter  their  Paffions. 
 There  is  much  of  Pleafure  in  having  the  Ears 
 tickled  with  a  Sermon ;  and  it  makes  a  great  Noife 
 among  our  Neighbours,  to  keep  days  of  Fafl:ing 
 and  Prayer;  and  therefore  thefe  are  accepted 
 with  a  greater  Applaufe,  than  the  fad  Meditations 
 of  Chrift's  Death,  and  the  frequent  Remembrance 
 of  the  Wounds  of  a  crucified  Saviour,  which  prick 
 too  deep,  and  make  too  wide  gafhes  in  our  Hearts. 
 Though  this  be  more  exprefly  commanded  than 
 many  other  Things  that  Men  perform  with  a 
 great  Noife,  and  fpend  much  zealous  breath  up- 
 on ;  yet  they  cafi:  but  a  cold  and  heavy  Afpe£t 
 on  it,  becaufe  it  humours  not  their  Eafe,  and 
 fpeaks  not  kindly  to   their  Covetoufnefs,    but 
 
 Q^  J  piakes 
 
1^6  Of  preparation. 
 
 makes  too  bufy  and  narrow  a  fearch  Into  their 
 Souls. 
 
 And  really  I  doubt  that  Mens  Endeavours  to 
 be  removed  as  far  as  they  can  from  Rome^  have 
 done  our  Religion  a  great  deal  of  harm.  They 
 ftil)  retain  iheCuflom  of  celebrating  every  Day, 
 but  the  Frieft  doth  it  alone,  and  they  make  it  a 
 Sacrifice  for  the  quick  and  dead.  Now  feme  Men, 
 fo  that  this  falfe  Notion  were  deflroyed,  and  pri- 
 vate MaiTes  abolifljed,  did  not  care  though  fre- 
 quent Communions  were  deftroyed  alfo  together 
 "with  them  ;  and  it  is  our  manner  to  pay  this  ho- 
 nour to  Chrift  but  twice  or  thrice  in  a  Year.  And 
 fo  becaufe  they  fpeak  of  Juftification  differently 
 from  us.  Men  are  apt  to  Wye  as  though  good 
 Works  were  a  piece  of  Popery,  and  as  if  Alms-^ 
 deeds  and  Charity  to  the  Poor,  were  a  fcan- 
 dalous  Thing  in  Religion.  Though  Men  com- 
 rnunicate  very  feldom,  yet  their  Offerings  are  as 
 fparing  as  if  they  communicated  every  Week; 
 and  fo  their  Souls  and  the  Poor  are  both  de- 
 frauded and  ftarved  together.  Idlenefs  and  Co- 
 vetcufnefs  are  Mens  Darlings;  they  are  the  Brats 
 of  all  new  Devices  in  Religion ;  and  thefe  two 
 are  nurfed  up  and  dandled  on  the  Knees  of  this 
 trifling  Conceit,  That  zealous  devout  Chriftians 
 do  bear  too  great  a  Reverence  to  this  Sacrament, 
 and  hope  to  go  to  Heaven  by  their  Charitable 
 Deeds.  Well!  let  Sloth  and  Avarice  pride  them- 
 felves  a  while ;  it  will  not  be  long  before  God 
 take  down  their  Plumes,  and  make  it  manifeft. 
 That  it  was  not  Superftition  which  prickt  for- 
 
 ward 
 
of  preparation.  ip/ 
 
 ward  the  firft  Chriftians  to  fuch  frequent  Com- 
 munion,  nor  Vain-glory  which  made  them  fo 
 Prodigal  (as  the  modern  Stile  is)  in  their  Libera- 
 lity. 
 
 Methinks  I  fee  how  the  lazy  and  worldly 
 Chriftians  thruft  themfelves  into  the  Arms  of 
 Chrift,  and  do  even  melt  and  diffolve  into  his  Bo- 
 fom  in  Raptures  of  Love ;  their  Mouths  can  relifh 
 nothing  but  Chrift,  and  his  Name  is  fo  fweet  that 
 it  is  ingraven  upon  their  Lips ;  they  court  him 
 as  if  they  would  ravifh  his  Heart,  and  they  ex- 
 ceed the  ftrains  of  all  Romantick  Lovers ;  if  he 
 will  not  beftow  himfelf  upon  them^  they  cannot 
 imagine  who  (hould  be  taken  into  his  Favour : 
 They  cannot  believe  but  he  will  take  it  very  ill  if 
 they  will  not  truft  him  for  their  Salvation,  with- 
 out troubling  themfelves ;  whom  he  is  fo  tender 
 of,  that  he  would  have  them  void  of  all  Care  and 
 Thoughtfulnefs.  It  is  a  piece  of  Self  (think  fuch 
 Men)  to  be  fo  ftrid  and  curious.  Alas  poor  ig. 
 norant  Souls !  Men  would  fain  be  doing  fome* 
 thing  to  procure  Salvation  ;  they  would  purchafe 
 Heaven,  and  give  fomething  to  attain  it,  but  we 
 will  give  Chrift  the  Honour  of  doing  all,  and  on- 
 ly caft  our  felves  upon  him,  that  he  may  fave  us. 
 You  cannot  imagine  now  how  thefe  Mens  Hearts 
 are  tickled  and  ravifhed  with  thefe  liquorifh 
 Thoughts ;  and  the  Pleafure  of  them  doth  but 
 make  them  believe  that  they  are  in  greater  Favour. 
 In  this  tranfport  of  Fancy  they  do  verily  conceive 
 that  they  have  the  Teftimony  of  the  Holy  Ghoft, 
 bearing  witnefs  to  them  that  they  are  the  Sons 
 
 CL4  of 
 
tpS  of  preparation, 
 
 of  God.  But  how  fearfully  thefe  Pcrfons  will 
 one  day  fall,  is  a  great  deal  further  from  all  our 
 Conceits.  The  Lord  will  fbake  ofFall  thefe  Men 
 with  a  great  deal  of  difdain,  who  offer  but  to 
 touch  the  very  Skirts  of  his  Garments. 
 
 0  you  "vile  anA  adulterous  Souls  (will  he  fay) 
 who  think  that  I  am  altogether  fuch  an  one  as  your 
 felves ;  depart  from  me^  for  I  know  you  not,  ye  work- 
 ers of  Iniquity,     Down  you  arrogant  Spirits^  that 
 thought  to  build  your  Nefls  on  highland  by  the  Wings 
 of  Fancy  to  fly  uf  unto  Heaven  ;  I  have  no  room  in 
 my  Heart  for  fuch  flatterer  Sy  nor  can  my  Soul  love 
 fuch  Hypocrites  and   Vnbelievers,     But  come  you 
 hleffed  of  my  Father^  (you  who  have  loved  me^  and 
 kept  my  Commandments^  you  that  did  what  I  bid  you 
 in  remembrance  of  me)  and  inherit  the  Kjngdorn 
 freparedfor  you.     Then  fjall  there  be  great  wailingy 
 and  Men  (hall  groan  for  anguifb  of  Spirit,     Then 
 fhall  the  Worldlings  j^^,  This  is  he  whom  we  had 
 fometimes  in  Derifion  and  a  Proverb  of  Reproach, 
 We  Fools  accounted  his  Life  Madnefsy  and  his  End 
 without  Honour,     How  is  he  numbred  among  the 
 Children  of  God,  and  his  Lot  is  amongfl  the  Saints  ? 
 I  wifli  all  Men  would  lay  it  to  heart  betimes,  and 
 rot  think  that  it  is  precifenefs  to  endeavour  to  ob- 
 ferve  all  the  Commands  of   our  blefled   Lordo 
 Which  if  we  did,  then  this  Command  would  not 
 be  fo  flighted  5  of  commemorating  his  Death  in 
 the  way  he  hath  appointed,  nor  would  Men  be  fo 
 unmeet  for  it  as  now  they  feem  to  be. 
 
 For,  Secondly^  What  Excufcs  can  Men  find  tp 
 palliate  the  negleO;  of  this  Duty^  but  what  arife 
 
 from 
 
of  preparation]  ipp 
 
 from  an  unholy  or  carelefs  Life  ?  Many  pretences 
 there  are,  I  know,  to  keep  Men  from  waiting 
 upon  our  Lord,  and  accepting  of  his  Kindnefs, 
 but  they  all  grow  upon  this  bitter  root  of  loving 
 the  World  and  the  Lufts  of  it.  We  put  him  off 
 with  the  excufe  of  too  much  boldnefs  and 
 rudenefs  that  we  fhould  be  guilty  of,  if  we 
 fhould  give  him  frequent  Vifits.  Truly  as  the 
 Cafe  ftands,  mod  Men  would  be  too  full  of  Con- 
 jfidence  if  they  fliould  approach  \  but  the  only 
 Reafon  is,  becaufe  they  have  a  mind  to  live  as 
 Strangers  to  him,  and  not  to  be  his  Houfehold- 
 Servants  and  Domefticks  \  for  then  they  might 
 always  come  unto  him.  Men  plead  their  Un- 
 worthinefs,  but  it  were  well  if  they  were  more 
 fenfible  of  it,  for  then  they  would  not  remain 
 fo  unworthy.  They  think  they  muft  not  come 
 fo  oft,  becaufe  it  cofts  them  fo  much  Time  to 
 prepare  themfelvesonce;  but  if  they  would  fpare 
 fo  much  Time  as  to  lead  a  Holy  Life,  and  be  at 
 fo  much  trouble  as  to  pleafe  God  in  other  Things, 
 they  would  not  find  it  fo  laborious  to  pleafe  him 
 weljin  this.  If  they  did  always  keep  a  Fear  of 
 God  in  their  Souls,  then  they  would  without: 
 much  Fain  be  fit  to  approach  with  Fear  and  Reve- 
 rence into  his  Prefence.  One  faith  he  is  incum- 
 bred  with  Bufinefs,  and  hath  not  Time  to  prepare 
 himfelf ;  another  hath  difFeren|es  with  his  Neigh- 
 bour, and  is  not  reconciled  ;  a  third  intends  it 
 very  fhortly,  but  for  fome  Reafons  muftatprefent 
 omit  it.  None  of  thefe  Men  fear  to  live  in  the 
 known  Sins  of  Worldlinefs,  Enmity  and  Delays, 
 
 and 
 
200  Of  preparation* 
 
 and  yet  fear  to  do  a  known  Duty  which  our  Lord 
 a  little  before  he  died,  did  command  us.  If  thefe 
 Perfons  would  but  fear  to  do  that  which  God 
 hath  forbidden,  then  they  would  not  fear  to  do 
 that  which  God  hath  commanded.  But  while 
 they  refufe  to  obey  him  in  one  thing,  it  is  not  to 
 be  expefted  that  they  fhould  yield  Subjeftion  in 
 another.  Nay,  the  World  fhall  do  more  with 
 them,  than  God  can  do,  while  they  remain  fuch 
 Strangers  to  him.  For  if  there  were  a  Reward  of 
 a  hundred  Pounds  annexed  by  fome  BenefaQor 
 to  every  Receiving  ;  this  Golden  Reafon  no  Man 
 would  be  able  to  refift,  but  all  Bufinefs  would 
 be  thrown  afide  upon  fo  rich  an  Account.  Sa 
 bafe  and  deceitful  are  the  Hearts  of  Men,  that 
 they  pretend  fear  of  difpleafing  God,  when  it  is 
 but  a  fear  of  being  engaged  too  ftriftly  for  to 
 pleafe  him.  They  fay  this  is  the  mod  excellent 
 Food,  but  they  are  loth  totafteit,  becaufethey 
 would  not  be  at  the  pains  to  get  themfelves  a  fto- 
 mach  to  it,  and  digeft  it. 
 
 They  keep  it  for  a  good  bit  at  laft,  til]  Sick« 
 nefs  make  them  hungry,  and  wiH  give  them  no 
 leave  to  fin  after  it.  They  look  upon  it  as  a  ftrong 
 Cordial,  that  muft  be  ufed  only  in  defperate  Ca- 
 fes, when  Soul  and  Body  are  parting  and  taking 
 their  leave  of  each  other.  But  if  it  have  fuch 
 a  Power  to  make  Men  happy,  then  why  could 
 it  not  make  them  holy  ?  And  why  did  they  not 
 ufe  it  all  their  Life  long  to  that  purpofe,  but  be- 
 caufe  they  had  no  Love  to  Holinefs?  Therefore 
 as  Antijlhems   faid  to   Jhe  Priell   of  Orfheus\ 
 
 Myfteries, 
 
of  preparation.  201 
 
 Myfteries,  who  perfuaded  him  to  be  initiated  in 
 his  Religion,  becaufe  all  fuch  (liould  receive  e- 
 ternal  Felicities ;  JVhy  then  dojl  thou  not.die^  Man  ? 
 if  thou  believeft  fo^  why  lovefi  thou  this  Lifefo  well 
 thy  felf?  So  fay  I  to  thefe  Men,  if  there  be  fuch 
 Virtue  in  the  Sacrament  to  carry  you  to  Heaven, 
 fo  that  you  u^ould  receive  it  when  you  die,  why 
 do  you  not  ufe  it  that  it  may  carry  you  thither 
 while  you  live?  Why  would  you  not  be  in  Hea- 
 ven now,  if  you  think  it  fuch  a  defirable  thing  ? 
 And  why  do  you  not  value  that  which  you  ac- 
 count a  means  to  bring  you  thither  ? 
 
 And  as  for  godly  People,  who  are  afraid  to 
 come,  becaufe  they  find  not  themfelves  fo  pre- 
 pared as  they  would  be  ;  they  had  beft  take  heed 
 left  they  turn  truly  fuprftitiom  by  fearing  more 
 than  needs.  Do  you  make  it  the  Bufinefs  of  your 
 Lives  to  pleafe  God  ?  Do  you  daily  live  upon  the 
 Lord  Jefus,  and  feed  on  him  in  your  Hearts  by  a; 
 lively  Faith?  Is  he  before  your  Eyes  as  the  Di- 
 reftor  and  Example  of  all  your  AQions  ?  Why 
 fhould  you  think  then,  that  he  will  not  be  plea- 
 fed  with  your  Company  at  his  Table?  Would 
 you  have  a  Thought  as  ftrong  as  an  Angel? 
 Would  you  be  able  to  fly  as  fwiftly  as  a  Cheru- 
 bim, and  love  with  fuch  a  Flame  as  a  Seraphim? 
 And  will  you  ftay  till  you  be  as  richly  adorned  as 
 a  glorified  Saint,  before  you  think  it  fit  to  attend 
 on  him  ?  Methinks  it  fhould  be  fome  Comfort 
 to  a  good  Heart  that  it  hath  fuch  enlarged  and 
 noble  Defires,  But  if  it  may  not  feafi:  with  God 
 (iU  it  have  what  it  would,  why  do  not  Men  trem- 
 
 ble 
 
20  2  Of  preparation. 
 
 b!e  to  pray  without  fuch  Perfeflions  ?  Why  do 
 they  not  dread  to  hear  and  read  the  Word  of 
 God,  and  turn  away  their  Faces  when  they  look 
 up  to  Heaven  in  any  Meditations?  Are  thefe 
 fuch  trifling  Duties  ?  or  do  not  thefe  conftitute 
 the  prime  and  vital  Parts  of  this  which  they  fo 
 dread  ?  Doth  not  the  Soul  feed  it  felf  at  the  Sa- 
 crament by  holy  Prayers,  affeftionatc  Thoughts, 
 devout  Thankfgivings,  and  a  hearty  Oblation  of 
 it  fdf  to  God  ?  I  doubt  while  we  cry  out  juftly 
 againft  the  Superftition  of  Rome^  many  of  us 
 have  that  too  near  our  very  Hearts,  which  is  the 
 very  Root  and  Life  of  all  Superftition. 
 
 For  A&icriS'cttumct,  ov  Superflittonj  is  a  caufelefs 
 Trembling  arifing  out  of  our  Mind,  when  there 
 is  nothing  in  the  Obje£l  on  which  we  look,  to 
 breed  fuch  an  Affrightraent.  If  we  make  this 
 Sacrament  fuch  a  tpeiiCilv  ^trfecr,  -  terrible  Mjfiery^ 
 that  we  dare  not  do  the  Duty  which  Chrifl:  hath 
 commanded  us,  then  it  is  plain  our  Minds  are 
 filled  with  heathenifli  Terrors,  and  we  affright 
 our  Souls  with  our  own  childifh  Imaginations. 
 Take  heed  therefore  of  whatfoever  it  be  that 
 would  make  you  run  away  from  your  Duxy ; 
 and  do  not  breed  up  your  Souls  in  fuch  a  Dread 
 of  youk*  Father,  that  you  [hauU  turn  Reverence 
 into  Horror^  Fear  into  Afnghtntenty  and  the  Cup 
 of  GUdneJs  into  the  Wine  of  Ajtonijhment.  Why 
 fhould  you  turn  your  Backs  when  God  invites 
 you  to  him  ?  Why  fhould  you  feed  on  Scruples, 
 when  you  may  feed  on  the  Bread  of  Life  ?  Why 
 fhould  you  go  and  weep  alone,  when  God  would 
 
 have 
 
of  preparation.  20; 
 
 have  you  to  rejoice  with  your  Brethren  ?  I  can 
 imagine  no  reafon  of  it  but  this,  that  fome  have 
 little  care  to  live  godlily  ;  and  thofe  that  have, 
 underftand  not  well  the  Terms  of  the  Gofpel : 
 and  one  reafon  why  many  underftand  them  no 
 better,  is,  becaufe  this  Duty  is  performed  fo  fel- 
 dom,  wherein  they  Ihould  renew  their  Cove- 
 nant with  God.  Men  have  but  little  Acquain- 
 tance with  this  thing,  and  that  makes  them  to 
 be  afraid  of  it;  and  they  feldom  come  to  God 
 in  this  manner,  and  that  makes  them  more  fear- 
 ful when  they  have  a  mind  to  come.  If  this 
 Feaft  fhould  be  kept  every  day>  it  might  be 
 apt  to  grow  into  Contempt ;  but  now  being 
 rarely  obferved,  it  breeds  in  our  ignorant  and 
 weak  Natures  a  ftrangc  and  panick  Fear,  And 
 therefore  the  beft  Advice  that  I  know  of  to  be 
 given  to  all  good  People,  is  this;  i.  Thac  they 
 thorowly  underftand  what  the  Ends  are  for  which 
 this  Remembrance  of  Chrift  is  appointed.  And, 
 2.  That  thej  believe  the  chief  eft  Preparation  to  it 
 is  a  Holy  Life. 
 
 A  PRAYER. 
 
 ir\  God  of  aH  Wifdom  and  Gr/tce^  who  haft  pro- 
 ^^  mifed  to  guide  all  meek  4nd  humble  Souls  in 
 Judgment  J  and  to  teach  them  thy  Way^  preferve  my 
 Mind^  I  moft  humbly  bejeech  thee^  from  all  manner 
 of  Illujions^  and  free  nhe  from  all  Miflakes  about 
 thefe  Holy  Myfleries  of  our  Salvation  :  That  I  may 
 neither  approach  irreverently  unto  thy  Altar  ^   nor 
 
 out 
 
204  of  ^Preparation. 
 
 cut  of  caufelefs  Fears  omit  my  Duty^  and  lofe  the 
 Comforts  which  Thou  impartefl  there. 
 
 Stir  up  in  my  Soul  alfo  that  fervent  Xsal^  which 
 brought  thy  antient  Servants  fo  frec^uently  thither. 
 And  bejlow  upon  me  fuch  a  conUant  Relifh  of  hea- 
 venly Enjoyment,  that  I  may  not  either  through  Sloth 
 and  idlenefsj  or  through  Covetoufnefs  and  Love  of 
 this  Worldj  negleB  any  Opportunity^  which  is  pre- 
 fented  to  me^  of  attending  on  thee  at  thy  Holy  Table. 
 But  may  I  rather  hunger  and  thirfl  after  the  Divine 
 Food  which  thou  there  prep  are  si  for  us  ;  and  feel 
 my  Soul  fo  in  love  with  itj  and  with  all  the  Vertue 
 unto  which  we  are  engaged  by  it^  that  1  may  have  no 
 doubt  of  thy  gracious  Acceptance^  through  thy  Mer- 
 cies in  ChriH  Jefm. 
 
 CHAP.     XII. 
 
 \Advices  and  Directions  to  thofi,  who  never  yet 
 received  the  Holy  Communion.  How  they  are  to 
 prepare  and  difpofe  them/elves  by  owning  and  ra- 
 tifying their  Baptifmal  Covenant  s  hy  a  ferious 
 Search  into  every  part  of  their  Soul^  and  into 
 their  Lives  ;  by  approving  of  themfelves  fincere^ 
 &c.  The  whole  comprehended  in  fix  Particulars^ 
 which  are  diflinlily  reprefented  for  their  Guidance 
 and  Encouragement.  The  Conclufton  of  this  Party 
 about  Preparation. 
 
 BU  T  fome  perhaps  will  fay,  that  I  have  on- 
 ly direfled  thofe  that  are  already  in  a  ftate 
 ot  Grace  j   and  it  may  be  asked,  whether  there 
 
 be 
 
of  preparation.  icj 
 
 be  not  another  fort  of  Preparation  for  thofe  that 
 are  not  yet  entred  upon  Religion,  and  what 
 Qualifications  will  difpofe  Men  for  their  firft 
 Communion  with  the  People  of  God. 
 
 I  anfwer,  That  fuppofing  they  are  baptized, 
 and  have  been  catechized  and  inftrufted  in  the 
 Chriftian  Faith ;  the  Duty  of  fuch  Perfons  is, 
 
 I.  Fir  sty  To  own  and  profefs  their  Baptifmal 
 Covenant  now  that  they  are  attained  to  Years  of 
 Difcretion  and  Underftanding.  Let  them  firft 
 own  it  in  the  Secrets  of  their  own  Soul,  and  thea 
 let  them  profefs  it  unto  him,  that  God  hath  fet 
 over  them,  and  let  them  defire  him  to  frefent  them 
 to  the  Bifhop,  that  before  him  they  may  more 
 folemnly  ratify  it,  and  receive  his  Blefling ;  and 
 fo  let  them  come  to  ftrengthen  their  Refolution, 
 by  adding  a  new  Sacrament  to  the  former  Engage- 
 ment. That  which  they  fhould  have  done  at 
 Baptifm,  if  they  had  been  Men,  let  them  do  now 
 that  they  underftand  their  Baptifm ;  and  enter 
 their  Proteftations  againft  the  Lufts  of  the 
 World,  theFlelb,  and  the  Devil. 
 
 II.  Secondly^  As  they  muft  well  examine  them- 
 felves  before  they  make  fuch  a  Profeffion,  fo  now 
 intending  to  receive  this  Holy  Sacrament,  they 
 fhould  make  a  new  Search  into  all  the  parts  of 
 their  Soul.  Let  fuch  a  Man  therefore,  Firft, 
 ^bring  his  Vnderftanding  unto  tryal,  and  examine  it 
 
 what  it  apprehends  concerning  Chrift  and  all  his 
 Offices  J  what  Knowledg  it  hath  of  the  Ends  of 
 
 his 
 
20(5  of  ^rc^htration. 
 
 his  Death,  and  the  Benefits  that  cotue  thereby 
 unto  us,  as  alfo  of  the  Nature  of  the  New  Co- 
 venant, and  of  this  Sacrament  whereby  we  come 
 to  partake  of  thofe  Benefits. 
 
 Then,  Secondly,  Call  thy  Judgment  before  the 
 Bar  of  Confcience,  and  ask  it  how  it  prizes  and 
 efteems  of  Chrift  and  all  his  Benefits,  and  whe- 
 ther it  count  all  things  but  Dung  and  Drofs  for  the 
 Excellency  of  his  Knowledg,  and  whether  it  va- 
 lue the  Deliverance  wrought  by  him,  from  the 
 Power  as  well  as  Punifhment  of  Sin,  more  than 
 a  Kingdom  bigger  than  the  World  ? 
 
 Then,  Thirdly,  Take  thy  Will  under  Examina- 
 tion, and  ask  if  it  heartily  confent  to  believe  all 
 that  he  faith,  to  do  all  that  he  commands,  and 
 to  expefl:  in  fuch  a  way  all  that  he  promifeth  ? 
 Here  thou  muft  be  very  inquifitive,tleft  thy  Heart 
 Jhould  be  divided  between  two  Mafters.  And 
 it  is  neceffary  that  thou  reprefent  unto  thy  felf 
 all  the  Dangers  thou  may  ft  undergo,  and  the 
 Hazards  thou  mayft  run,  if  thou  cleave  to  Chrift, 
 and  not  unto  the  World ;  and  then  ask  thy  Soul 
 if  it  chufe  Chrift  with  Difgrace,  if  it  embrace 
 him  and  a  Stake  both  together  ;  and  in  one  word, 
 if  it  fmcerely  love  a,  crucified  Saviour. 
 
 Fourthly,  Then  next  of  all,  let  thy  AffeUions 
 be  called  to  an  account,  which  are  but  feveral 
 Motions  of  thy  Will.  See  what  Sorrow,  what 
 Pain  and  Grief  thou  haft  conceived  for  offending 
 of  thy  Lord  ;  what  Hunger  and  Thirft  there  is 
 in  thee  after  Righteoufnefs ;  what  Defire  to  par- 
 take of  the  Blood  of  Chrift,  to  quench  the  Fire 
 
 of 
 
of  preparation.  207 
 
 of  God's  Anger  that  is  kindled  in  thy  Soul,  and 
 to  wafh  away  all  that  Filthinefs  which  makes 
 him  angry.     See  that  thou  be  in  Love  and  Cha- 
 rity with  all  Men,  that  there  be  no  Hatred  nor 
 Enmity,  nor  Wrath  nor  Difpleafure  againfl  any 
 of  thy  Brethren.     See  that  there  be  fuch  Affec- 
 tions in  thy  Heart,  as  befit  that  Duty  which  thou 
 thiRkefl:  to  perform,  ex.  gr.  Ask  thy  Soul,  why 
 did  thy  Saviour  bleed  ?    Was  he  a  MalefaQor  ? 
 Or  were  thy  Sins  the  Traytors  which  delivered 
 him  to  thefe  horrid  Torments  ?     What  Hatred 
 then  doft  thou  find  againfl:  them  ?     How  canft 
 thou  find  rn  thy  heart  to  ufe  them?    Ask  again. 
 Was  thy  Saviour  overcome  by   Death,  or  did 
 he  overcome  it  ?  O  think  what  Triumph  it  fhould 
 raife  in  thy  Soul    (if   thou  doft  confent  unto 
 him)  and  what  Joy  it  fhould  create  in  thy  Heart, 
 that  he  hath  deftroyed  Sin,  Death,  and  the  Grave, 
 and  opened   the  Gates  of  Life.     Ask  it   once 
 more.    What  are  thofe  glorious  things  that  he 
 hath  purchafed  by  his  Blood  ?   And  what  Love 
 doft  thou  feel  in  thy  felf  towards  him  ?    What 
 Sympathy  haft  thou  with  his  dear  Affeflion  ?  and 
 what  canft  thou  find  in  thy  heart  to  do  for  the 
 Holy  Jefus  ? 
 
 Fifthly,  And  then  after  all  this,  let  all  the 
 Anions  of  thy  Life  be  brought  again  before  the 
 fame  Tribunal,  and  arraign  thy  felf  for  all  the 
 Villanies  thou  haft  committed  againft  thy  Lord, 
 for  all  the  Breaches  of  thy  Faith  and  facred  Oath 
 unto  him.  Yea,  if  there  be  but  a  little  Paflion,  a 
 ra(h  Word,  a  vain  Thought,  whereby  thou  haft 
 
 R  given 
 
20 8  of  preparation. 
 
 given  him  the  leaft  prick  of  a  Wound,  find  them 
 out  as  near  as  thou  canft,  and  let  them  be  brought 
 forth  to  be  flain  before  him. 
 
 Then,  Laftly,  Dive  moft  ferioufly  into  the  bot- 
 tom of  thy  Heart,  and  fetch  up  all  the  Refolutions 
 that  thou  thinkeft  lie  there,  fet  them  in  the  very 
 Face  of  thy  Lord,  and  ask  thy  Heart  before  him, 
 and  bid  it  fay  true,  as  it  will  anfwer  it  at  the 
 Day  of  Judgment,  What  are  thy  Purpofes  for 
 the  future  ?  for  vs^hat  Ends  wouldft  thou  approach 
 to  the  Lord's  Table  ?  Yea,  go  fo  far  as  to  exa- 
 mine thy  felf  about  thy  Intention  in  fucb  things 
 as  thou  thoughteft  formerly  could  never  be  done, 
 or  never  avoid  from  being  done.  Ask  thy  Heart 
 about  the  Faults  of  thy  Nature,  of  thy  Temper, 
 and  thofe  which  through  human  Weaknefs  will 
 occur;  about  thy  foolifh  Thoughts;  thy  little 
 Paflions,  which  none  difcern  to  fwell  but  thy  felf, 
 &c.  Art  thou  refolved  to  be  more  watchful  a- 
 gainft  thefe,  to  ufc  more  Induftry  to  fupprefs 
 them,  to  redeem  thy  time,  to  avoid  all  occa- 
 fions  of  Evil,  to  guard  thy  felf  more  ftrongly 
 where  the  Temptation  ufed  to  come?  Refclve 
 thy  felf,  and  be  fatisfied  about  all  thefe  Particu- 
 lars, and  fo  accordingly  proceed  forward  when 
 thou  knoweft  thy  felf,  and  thy  Heart  hath  told 
 the  Truth  concerning  thy  Eftate :  for  Examina- 
 tion is  not  commanded  for  it  felf,  but  in  order  to 
 fomething  elfe  that  is  to  follow  after  this  Search. 
 
 III.  Therefore,  Thirdly^  Let  every  Man  approve 
 himfelf  in  thefe  Particulars,  and  judge  that  he 
 
 is 
 
of  preparation.  209 
 
 is  a  Perfon  that  means  really  to  live  godlily  ;  to 
 forfake  all  other  Matters,  and  cleave  to  Jefus 
 only,  having  an  underftanding  of  the  Condi- 
 tions of  his  Service.  Let  thy  Soul  give  thee  a 
 good  Anfwer  upon  the  foregoing  Examination, 
 and  then  I  have  little  more  to  fay.  But  be  fure 
 of  this,  That  thy  Judgment  of  thy  felf  (/.  e.  of 
 thy  Underftanding,  Will,  AfFeftions,  &c.)  be 
 impartial  and  unbyafled,  and  do  not  incline  to 
 any  favourable  Conftruftion  of  thy  felf,  but  let 
 the  Word  of  God  be  thy  Rule,  and  thy  fpiritual 
 Paftor  be  thy  Guide,  if  thou  doubteft  that  thou 
 flattereft  thy  felf. 
 
 IV.  But  Fourthly^  If  thou  haft  lately  commit- 
 ted fome  great  and  fcandalous  Offence,  before  thy 
 Heart  began  to  be  thus  pricked  and  ft^mulated 
 to  ranfack  it  felf,  make  fome  trjal  of  thy  felf  be* 
 fore  thou  comeft  to  the  LorcTs  Table.  Two  forts 
 of  Converts  there  are :  Some  have  not  behaved 
 themfelves  towards  God  as  they  ought,  but  lived 
 carelefly,  without  the  Exercife  of  Piety  and  De- 
 votion to  him  ;  yet  have  not  committed  any 
 grofs  Sin,  which  might  caft  a  Blot  upon  the  Sa- 
 crednefs  of  this  Feaft,  if  they  fhould  prefently 
 come  to  it,  nor  offend  the  Flock  of  Chrift,  who 
 have  Communion  with  them.  If  they  be  touched 
 with  a  fenfe  of  their  private  Negleft,  if  their  Sins 
 agalnft  God  be  a  Burden  to  them,  though  Men 
 know  them  not,  if  they  heartily  abhor  them, 
 .  and  betake  themfelves  to  the  Work  of  Godlinefs 
 with  all  their  might,  and  do  firmly  determine 
 
 R  2  with 
 
2 1  o  Of  preparation. 
 
 with  themfelves,  that  they  will  hereafter  be  more 
 careful  and  diligent  in  their  Duty,  and  defire  to 
 come  to  the  Sacrament,  that  they  may  be  more 
 ftrongly  engaged  and  tied  to  do  as  they  refolve, 
 I  think  they  may  have  a  comfortable  hope  that 
 there  is  a  Change  wrought  in  them,  and  fo  fhould 
 approach  unto  it. 
 
 But  there  are  others  whofe  Sins  are  notorious 
 and  ill-favoured,  known  to  all  the  Neighbour- 
 hood :  and  perhaps  they  have  been  reeking  in 
 a  Sin  a  few  days  before  the  Holy  Communion, 
 but  their  Hearts  begin  now  to  fmite  them,  and 
 they  find  fuch  fevere  Reproofs  in  their  Souls,  that 
 prick  them  to  fome  good  Refolutions.  I  would 
 wifh  thefe  Perfons  ferioufly  toadvifewith  them- 
 felves,  whether  this  may  not  be  a  Surt  which 
 comes  from  fome  fudden  Spur ;  and  to  make  try al 
 how  they  can  like  to  travel  in  the  Ways  of  God. 
 There  are  certain  Pangs  of  Devotion  that  come 
 upon  Men  againft  a  folemn  time ;  and  when  their 
 Souls  are  at  a  little  leifure,  they  fpeak  very  free- 
 ly to  them,  and  their  Sins  being  great,  ugly  and 
 flaring,  they  may  much  affright  them  :  There- 
 fore it  is  the  fafeft  Courfe  to  flay  till  this  Fit  be 
 over,  and  the  next  day  to  look  upon  them  with 
 the  Eye  of  a  rational  Confideration,  and  fee  whe- 
 ther they  have  not  recovered  their  old  Complec- 
 tion,  and  begin  to  fmile  again.  For  elfe  we  may 
 add  one  Sin  to  another,  if  we  come  to  this  Holy 
 Duty  with  a  relifh  of  our  Sins,  and  a  likelihood 
 to  return  again  unto  them,  after  fome  little  falling 
 out  which  may  conclude  in  a  greater  Kindnefs. 
 
 It 
 
\    of  preparation.  2 1 1 
 
 It  is  monflroudy  unfeemly  and  dangerous  for 
 a  Man  to  come  from  the  laft  Day's  Vomit,  and 
 his  Yefternight  Surfeit,  to  fit  at  the  Table  of  the 
 Lord,  though  he  feem  never  fo  much  afhamed. 
 It  is  that  which  deftroys  Religion,  for  Men  to 
 think,  that  they  can  leap  fo  inftantly  from  one 
 ftate  to  another,  and  change  a  flate  of  Sin  for  a 
 ftate  of  Grace,  at  a  day's  warning.  Such  Crimes 
 mufl:  be  purged  with  a  great  Sorrow,  and  in  a 
 deep  Humiliation ;  which  if  it  be  true,  will  make 
 a  Man  think  himfelf  unworthy  to  be  prefently 
 entertained  by  God  in  fo  near  a  Communion, 
 yea  to  be  below  the  lea  ft  good  Look  from  his 
 gracious  Eye.  With  many  Tears  will  fuch  a  Man 
 leek  out  for  the  hope  of  a  Pardon ;  many  Pu- 
 nifhments  will  he  inflift  upon  himfelf  for  fuch 
 Intemperance,  or  Uncleannefs,  or  Covetoufnefs, 
 or  wnatfoever  other  grofs  Sin  it  be  that  he  is 
 guilty  of,  and  he  will  think  it  but  a  juft  Punifh- 
 ment,  that  though  he  were  invited,  he  fhould 
 keep  himfelf  from  the  enjoying  of  God  at  his 
 Table,  and  from  fuch  good  Company  of  God's 
 People.  Shall  I  who  am  a  Be  aft  (will  fuch  a 
 one  fay)  go  among  the  People  of  Go(Ps  Pajlure  f 
 A  mere  Wolf  go  and  feed  among  the  Sheep  of  his 
 Hands  f  /  who  have  wallowed  in  Vice^  like  a  Swine 
 in  the  Mire^  go  and  fit  me  down  in  fo  holy  a  Place  ? 
 1  whofe  Meat  hath  been  Ordure  and  Filthy  to  put 
 the  Bread  of  God  to  my  Lips  f  Far  be  it  from  me ; 
 let  me  rather  eat  Jjhes^  the  Bread  of  Affliction^  and 
 take  my  Tears  for  my  Drink.  No  !  let  my  Tongue 
 rather  cleave  to  the  roof  of  my  Mouth  ;  let  my  Lips 
 
 R  J  rather 
 
Ill  of  preparation. 
 
 rather  be  fewed  together ^  than  that  I  (hould  pre^ 
 fume  to  drir/k  of  the  Cup  of  Bleffirfg^  who  have  de- 
 ferved  fuch  a  Curfe  from  the  hand  of  God.  I  jit 
 down  with'  God  at  his  Table  !  A  Dunghill  is  a 
 more  proper  place  for  fuch  a  Brute.  Come,  let  us 
 embrace  the  Dujly  let  us  kifs  the  Earthy  and  think 
 it  is  a  firange  Mercy  that  we  live  ;  and  let  us  flay 
 a  while  to  fee  if  the  Lord  will  let  us  live^  and  hope 
 to  live  for  ever.  Sit  at  the  Table  of  th^  Lord  / 
 Alas  !  I  am  not  fit  to  lie  upon  my  own  Bed.  I  dare 
 not  fleep^  for  fear  1  die.  And  oh  !  that  I  could  give 
 no  reft  to  my  Eyes^  nor  fiumber  to  my  Eyelids^  till 
 1  had  prepared  a  place  for  him  to  dwell  in.  Oh  that 
 we  were  but  Friends^  though  he  would  not  ufe  me  as 
 his  friend  I 
 
 I  have  but  reprefented  to  you  the  fad  and 
 pathetick  Groans  of  a  Heart,  that  knows  what 
 it  is  to  fin.  It  cannot  tell  how  to  move  for- 
 ward fo  boldly  to  God,  as  Men  are  apt  to  do ; 
 it  ftands  ftil],  or  rather  it  lies  down,  and  knows 
 not  what  ro  do.  It  wonders  at  the  Security  and 
 Careleffnefs  of  Offenders  ;  and  if  Sleep  come  to 
 ilroak  its  Head  with  the  hopes  of  a  Slumber,  it 
 can  (carce  tell  how  to  welcome  it,  but  is  rather 
 afraid  to  receive  its  Kindnefs  in  this  condition, 
 at  leaft  unwilling  to  fuffer  it  felf  to  be  lulPd 
 thereby,  thouph  it  be  into  a  fhort  Forgetfulnefs 
 of  its  Guilf  and  Mifery.  But  then  all  this  Sadnefs 
 tends  to  Joy,  and  is  but  like  the  Clouds  which 
 gather  about  the  Heavens,  which  having  wept 
 as  much  as  they  can,  look  the  clearer.  This 
 Humility  and  Modefty  doth  not  make  a  Soul  run 
 
 from 
 
of  preparation.  2 1  5 
 
 from  God,  but  moves  it  deliberately  to  approach 
 him.  And  when  a  Man  perceives  really  that  he 
 hath  left  his  Sin,  and  is  become  a  new  Creuu  e, 
 then  let  him  intreat  the  Favour  of  God,  that  he 
 who  hath  done  him  fo  much  good,  would  grant 
 him  the  liberty  to  be  in  the  number  of  thofe 
 whom  he  feeds  at  his  own  Table. 
 
 V.  FifMy,  When  thou  firideft  that  it  is  the 
 fincere  Refolution,  and  like  wife  Endeavour  of 
 thy  Soul  to  pleafe  God,  though  in  fome  things 
 thou  fhouldft  break  Refolution  agdinft  the  very  pur- 
 pofe  of  thy  Heart ;  yet  let  not  this  hinder  thy  coming 
 to  the  Supper  of  the  Lord,  When  notwithftanding 
 all  our  Diligence,  we  flill  offend,  it  is  a  fign 
 that  we  mull  ufe  fome  other  Diligence;  and 
 therefore  we  fhould  be  induced  rather  to  fortify 
 our  Refolutions  by  fo  powerful  a  means,  than  to 
 abftain  from  it.  For  they  that  negle£b  it  becaufe 
 they  are  weak,  may  juftly  fear  left  they  be  there- 
 fore weak,  becaufe  they  live  in  neglect  of  a 
 known  Duty.  Let  it  be  the  Endeavour  rhen  of 
 all  thofe  that  ftuiiy  to  live  godlily,  though  they 
 be  feeble  and  tottering,  to  underliand  the  true 
 Ufe  and  Benefit  of  this  Duty,  and  then  to  per- 
 form it  for  this  end,  that  they  may  be  ftrength ; 
 ned  and  confirmed. 
 
 VI.  Yea,  5m/?/y,  If  thou  breakeft  thy  Refolu- 
 tion after  thou  hall  received  thefe  holy  Pledges 
 and  feeleft  but  little  Stren8;th ;  yet  let  it  not  deter 
 thee  from  receivings  but  rather  make  thee  frequent  it 
 
 R  4  tht 
 
214  of  f  repay  aim. 
 
 the  rnore^  that  the  Repetition  of  this  Aftion  may 
 do  that,  which  a  fingle  Aft  was  not  able  to  do. 
 For  this  Sacrament  was  inftituted  for  the  Weak, 
 more  than  for  the  Strong,  though  it  be  neceffary 
 for  both  ;  and  it  is  hkely  Men  remain  therefore 
 weak,  bccaufe  they  feed  fo  feklom,  and  let  the 
 received  Strength  decay,  before  they  give  it  a 
 frefli  repafl.  But  if  they  ftill  forbear  when  they 
 are  fcnfible  of  a  Confumpiion,  what  can  be  ex- 
 pcflcd  but  a  dangerous  Languifhment  ?  If  thou 
 Iiall  not  got  the  Viftory  by  the  ufe  of  this 
 Weapon,  thou  canfl:  not  think  but  to  be  wor- 
 fted  and  foiled  by  the  NegleO:  of  ir.  If  thou 
 haft  received  no  more  Strength  againft  thy  Lulls 
 by  this  ftrong  Food,  how  fhalt  thou  hope  by  a 
 weaker  and  thin  Diet,  to  be  able  to  wrelile  with 
 them?  Approve  then  thy  Refolutions  to  be  fin- 
 cere,  and  ftir  up  thy  Hunger  more  frequently  ; 
 awaken  thy  Appetite,  that  thou  mayft  feed  more 
 heartily  :  and  fo  coming  with  hopes  through  the 
 Grace  of  God,  thou  mayft  get  further  ground 
 of  them,  and  give  them  (at  leaft)  a  deeper 
 Wound,  though  they  may  not  prefentjy  be 
 trodden  under  feet.  But  if  ftill  thou  findeft  no 
 Increafe  ol  Strength,  nor  their  Prevalency  abate, 
 I  dare  not  advife  thee  that  thou  fliouldeft  ftay 
 away  ;  but  fearch  thy  Heart  more  narrowly,  if 
 thou  waft  not  too  flight  in  thy  former  Rcfolu- 
 tion,  and  bearcft  not  lome  fccret  Favour  to  thy 
 Sin,  and  haft  not  fome  latent  Unwillingnefs  that 
 they  fhould  be  fldin.  And  be  afTured,  that  if 
 thou  conftantly  ufe  the  Means  (that  God  hath 
 
 appointed^ 
 
of  preparation.  2 1  5 
 
 appointed)  of  Prayer  and  Watchfulnefs,  calling 
 him  in  daily  to  thy  Affiftance,  thou  fhalt  at  laft 
 get  the  better.  For  nothing  can  mortify  us,  if 
 the  Death  of  Chrift  cannot ;  and  never  is  the 
 Power  of  his  Death  more  felt,  than  when  we 
 thus  folemnly  remember  it.  Therefore  do  not 
 imagine  that  thou  muft  wait,  till  by  fome  other 
 means  thou  canft  effeft  that  thing,  which  is  to 
 be  done  chiefly  by  thofe  means  which  thou  art 
 afraid  of. 
 
 To  conclude  then  this  Difcourfe,  Let  me  en- 
 treat all  ferious  Chriftians,  that  they  would  more 
 attentively  heed  their  own  Increafe  in  Grace 
 by  this  Food,  that  fo  they  may  encourage  the 
 weaker  fort  to  make  ufe  of  it,  when  by  their 
 own  Experience  they  can  tell  them  what  Life 
 and  Spirit  it  doth  communicate.  And  what  the 
 heed  and  care  is,  which  you  (hould  take,  1  have 
 already  told  you ;  the  Sum  of  which  is  this : 
 Excite  your  Hunger,  quicken  your  Thirfl:,  and 
 fharpen  your  Appetite  after  Righteoufnefs,  and 
 all  the  Benefits  that  are  to  be  enjoyed  by  Chrift. 
 Labour  to  remove  all  Obftrudions  and  Stoppings 
 that  may  hinder  the  free  Diftribution  of  the 
 Nouriihment  into  all  the  Parts.  Sound  Mea 
 may  fometimes  be  fo  clogged  with  Colds  and 
 Diftempers  which  they  have  caught,  that  their 
 Meat  may  do  them  little  good,  but  only  en- 
 gender more  Rheums  and  Oppilations,  and  make 
 them  more  indifpofed  :  And  therefore  fome  Phy- 
 fick  will  do  well  to  prepare  and  cleanfe  the 
 Ways  for  their  Food,   that  it  may  freely  pais 
 
 and 
 
2x6  of  preparation. 
 
 and  difperfe  it  felf  through  the  Body.  Even 
 fo  may  a  good  Man  happen  to  be  fo  loaded 
 with  fome  worldly  Bufinefs,  and  his  Thoughts 
 may  be  fo  mixed  with  fome  Affairs,  that  a 
 damp  may  be  caft  on  their  Affedions,  and  his 
 Spirits  may  move  but  fluggifhly,  and  at  that 
 time  he  may  perceive  but  little  Relifh  in  any 
 heavenly  Food:  And  therefore  he  muft  take 
 fome  time  to  remove  thefe  Impediments,  and 
 caft  off  thefe  Weights.  He  muft  blot  thefe 
 worldly  Images  (as  much  as  he  can)  out  of  his 
 Fancy,  and  difcharge  himfelf  of  his  earthly 
 Thoughts  and  Cares.  And  then  having  emptied 
 himfelf  of  thofe  ill  Humours  that  he  had  infen- 
 fibly  contrafted,  he  may  with  greater  Clearnefs 
 of  Soul,  and  more  Profit  to  himfelf,  partake  of 
 this  fpiritual  Nutriment. 
 
 We  may  compare  the  beft  of  Men  to  a  Clock, 
 which  though  it  commonly  go  true,  and  be 
 conftantly  wound  up,  and  lookt  after,  yet  muft 
 fometimes  be  more  exaftly  cleanfed  and  new 
 oiled,  or  elfe  it  will  begin  to  move  more  flowly, 
 and  not  keep  time  fo  evenly  ;  and  moift  Seafons, 
 you  know,  and  bad  Weather,  are  apt  to  foul  it, 
 and  to  clog  the  Wheels  in  their  iVIotion.  There 
 will  be  Duft  falling  upon  our  Heart,  which  we 
 muft  often  be  brufhing  off ;  Ruft  will  be  grow- 
 ing, while  we  are  expofed  to  fuch  Variety  of 
 Seafons  and  Occafions  in  the  World  ;  and  Ex- 
 amination, with  an  Application  of  fevere  Truths 
 to  our  Hearts,  will  be  as  a  File  to  brighten 
 them,  and  furbilh  them  again,   without  which 
 
 they 
 
of  Treparationl  217 
 
 they  will  be  unfit  for  the  ufe  and  fervice  of  pur 
 Matter,  and  unprepared  for  any  Duty  that  we 
 are  to  go  about.  But  to  keep  more  clofe  to  the 
 Metaphor  of  Eating  and  Drinking,  you  know 
 that  the  ftrongeft  and  moft  healthy  Perfon  that  is, 
 had  need  fometimes  to  have  the  natural  Heat 
 excited,  the  vital  Spirits  rouzed  and  awakened 
 by  exercife  and  ftirring,  elfe  he  lofeth  his  Ap- 
 petite, and  his  Meat  makes  him  but  more  flug- 
 gi(h,  by  oppreffing  thofe  Spirits  more  heavily, 
 which  before  were  too  much  burdened.  Even 
 fo  before  we  come  to  this  Table  of  the  Lord, 
 though  we  be  found  in  his  ways,  and  upright  be- 
 fore him,  yet  we  muft  by  the  Exercifes  of  Exa- 
 mination, Meditation  and  Prayer,  by  the  dif. 
 cuflion  of  our  Confciences,  and  by  the  ftirring 
 up  the  Graces  of  God  that  are  in  us,  put  our 
 felves  into  a  meet  Temper  to  eat,  and  by  quick- 
 ning  of  our  Hunger,  receive  the  more  Nourifh- 
 ment,  and  get  the  greater  Strength  by  this  Food 
 of  our  Souls.  For  this  you  muft  remember,  that 
 as  this  Food  nourifheth  the  Soul  only  by  its  own 
 Adions,  and  as  it  nourifheth  only  the  new  Man, 
 wh?ch  can  put  forth  proper  Aftions;  fo  it  is  not 
 likely  to  yield  any  confiderable  Strength  to  that, 
 without  feme  foregoing  Motion  and  good  Exer- 
 cifes. 
 
2 1 8  of  preparation. 
 
 A  PRAYER  for  fuch  as  have  not  yet  received, 
 but  intend  it. 
 
 A  LMIGHTT  and  moft  merciful  Father^  by 
 -^  ^  xvhofe  powerful  Goodnefs  I  was  brought  into  the 
 Wor/dy  and  am  now  grown  to  the  Age  of  Reafon ; 
 fo  that  lean  reflect  on  Thee  whogavefi  me  my  Being  : 
 I  mofl  humbly  and  thankfully  acknowledge  alfo  thy 
 wonderful  Love^  in  calling  me  uery  early  into  the 
 flate  of  Salvation^  by  my  being  baptized  into  Chri/l 
 Jefus  :  and  thy  continued  care  of  me^  in  providing 
 for  my  Chriflian  Inftruction^  and  engaging  me  alfo 
 to  live  according  to  thy  Holy  Gofpel. 
 
 Blejfed  be  thy  Grace  ^  that  1  have  found  in  my 
 Hearty  to  confirm  thofe  Holy  Refolutions ;  and  that 
 Thou  invitefl;  me  alfo  to  the  Holy  Communion  of 
 Chrift'^s  Body  and  Blood  ;  that  I  may  renew  and 
 firengthen  them^  and  receive  increafe  of  Grace  and 
 Comfort  in  the  way  of  Godlinefs. 
 
 Pardon^  Good  Lord^  my  great  Vnworthinefs  of 
 fo  high  a  Favour,  And  tho  there  be  great  DefeBSy 
 dlas  !  in  my  Vnder (landings  in  my  Judgment^  Will 
 and  Affections ;  many  Errors  alfo  in  my  Life^  and 
 too  much  Inconflancy  in  my  Refolutions  :  yet  graci- 
 oujly  accept  of  the  unfeigned  De fires  Thou  haji  awa- 
 kened  in  me^  after  a  greater  meafure  of  the  K^now  ledge 
 ofChriH ;  together  with  a  higher  Efteemofhis  Love^ 
 and  inefiimable  Benefits  \  and  a  Will  more  firmly  re- 
 folved  to  cleave  unto  Him  in  faithful  and  affeSiio^ 
 nate  Obedience  to  the  end  of  my  Days. 
 
 Defpife 
 
of  preparation.  219 
 
 Defpife  not^  0  Lordy  the  Work  of  thy  own 
 HAnds  ;  hut  cherijjj  thejma/lefi  beginnings  of  Good^ 
 nefs  which  Thou  feeji  in  my  Hurty  and  bring  them 
 to  Perfe^ion. 
 
 0  that  I  may  feel  fenftbly  by  thy  powerful  Pre- 
 fence  with  me  at  the  Holy  Communion y  that  I  am 
 rvelcome  there  ^  and  that  I  am  going  forward^  and 
 making  fome  Progrefs  in  the  way  to  Heaven,  In 
 which ^  I  hefeech  Thee  to  carry  me  on  from  Strength 
 to  Strength  ;  hy  the  conjiant  ufe  of  fuch  means  as 
 thefe^  which  Thou  hafl  af pointed, 
 
 1  am  very  Weak  indeed^  and  apt  to  fall  bj  every 
 Temptation  :  but  indue  me^  1  befeech  Thee^  with 
 fuch  an  honeft  and  upright  Heart,  with  fuch  unfeign^ 
 
 ed  Purpofes  to  grow  better  and  better^  and  fincere 
 Endeavours  aljo  to  ferve  Thee  with  Evennefs  and 
 Confiancy  in  all  the  Duties  of  a  truly  godly ^  fober^ 
 and  righteous  Life  ;  that  1  may  have  an  humble  Con-* 
 fdence  to  appear  before  thee  with  Accept ance^  at  all 
 times  when  I  am  invited  to  Holy  Communion  with 
 Thee, 
 
 Grant  this,  0  Heavenly  Father j  with  x^hatfoever 
 elfe  Thou  feeji  needful  for  me^  for  Jefus  Chrijl  his 
 Sake^  our  only  Mediator  aud  Advocate.     Amen. 
 
 Mcnfa 
 
(    210    ) 
 
 Menfa  Myftica. 
 
 SECT.    HI. 
 
 Concerning  the  Deportment  of  a 
 Soul  at  the  Holy  Table. 
 
 CHAP.    XIII. 
 
 Ijove  is  injiead  of  all  other  DireHions^  jet  feeing 
 it  hath  many  wajs  to  exprefs  it  felf  there  is  a 
 necejjity  to  guide  its  Motions  fo^  that  they  may 
 not  hinder  each  other :  They  are  ranged  therefore 
 and  fet  in  their  right  places  in  the  next  Chapter. 
 
 A  Devout  Perfon  being  once  demanded,  what 
 was  the  mofl:  forcible  means  that  by  long 
 Experience  he  had  proved,  to  help  a  Man  to  pray 
 well  and  frequently ;  he  anfwered,  An  Holy 
 Life,  And  to  their  Enquiry,  What  he  found  a- 
 vailable  next  to  that :  He  ftill  returned  the  fame 
 Anfwer,  An  Holy  Life ;  which  is  both  Second, 
 Third,  and  all  means  elfe  of  praying  devoutly. 
 The  like  I  have  faid  concerning  Preparation  to 
 
 the 
 
of  our  Deportment  at  the  Holy  Tahle.  lit 
 
 the  Supper  of  the  Lord  :  By  a  conftant  Exercife 
 of  Piety,  we  fhall  be  more  fit  without  other  La- 
 bour  to  attend  upon  our  Lord,  than  he  that  is  at 
 the  pains  of  a  Mufcovite  Chriftian,  if  he  do  not 
 live  holily.  It  is  reported  of  them,  That  eight 
 days  before  the  receiving  of  the  Sacrament,  they 
 drink  nothing  but  Water,  and  eat  nothing  but 
 Bread  as  dry  as  a  Bone.  But  if  any  of  us  could 
 find  in  our  Hearts  in  this  delicate  Age,  to  ufeour 
 felves  with  the  like  Rigour ;  fuch  Abftinence 
 would  not  make  us  fo  hungry,  and  vehemently 
 defirous  of  this  Heavenly  Food,  as  a  daily  Ab- 
 ftinence from  all  forbidden  Things,  and  a  Care 
 to  perform  fuch  Holy  Duties,  as  will  maintain  a 
 lively  fenfe  of  God  in  our  Souls.  Our  aptnefs  to 
 heavenly  Converfes,  confifls  not  in  fome  Aufte* 
 rities,  and  four  Devotions,  before  we  come  to 
 receive  this  fweet  Food  ;  but  in  a  daily  Mortifica- 
 tion and  Severity  towards  our  felves,  and  in  a 
 ftrift  Watch  over  our  own  Hearts.  Such  Per* 
 fons  hearts  are  like  to  dry  Wood,  and  they  can 
 foon  ftir  up  the  Grace  of  God  that  lodges  there, 
 and  with  one  blaft  (as  it  were)  kindle  the  flame 
 of  Love.  Whereas  the  Hearts  of  other  Men 
 having  been  foaking  in  the  World,  are  like  green 
 Sticks,  that  with  all  their  puffing,  blowing,  and 
 Prayers,  will  fcarce  catch  any  Fire. 
 
 If  any  now  fhould  make  a  demand  of  the  na- 
 ture Mjith  that  I  mentioned,  and  enquire  con- 
 cerning the  next  thing  that  is  to  be  treated  of, 
 How  a  good  Man  fhould  order  his  Behaviour  and 
 Deportment  at  God's  Table  ?   I  might  anfwer  in 
 
 one 
 
Ill  of  our  Deportment  at  the  Holy  Tahle.^ 
 
 one  Word,  Love.    Do  but  love,  and  that  Affec- 
 tion is  inftead  of  a  thoufand  Mafters,  which  will 
 teach  us  all  decent  Carriage  and  befeeming  Ex- 
 preffions,  to  the  Perfon  whom  we  love.    You 
 need  not  tell  one  that  is  in  Love,  what  he  fliall 
 fay,  or  how  he  fhall  make  his  Addreffes,  &c. 
 but  Love  it  felf  is  his  Tutor  ;  which  is  full  of 
 Wit  and  Invention,  which  forms  it  felf  into  apt 
 Expreflions,  and  puts  on  becoming  Geftures,  and 
 turns  it  felf  into  all  Arts  of  Infinuation.     I  have 
 read  in  an  Anonymous  Author,  That  he  knew 
 fome  Religious  Perfons,  who  all  the  while  they 
 were  at  this  Feaft,  did  nothing  clfe  but  only  cry 
 with  Heart  and  Tongue,  Hove  thee,  Omjjefus^ 
 truly  1  love  thee^  0  my  Jefus  ;    reiterating  this  a- 
 bove  an  hundred  times,  and  profeflingthat  they 
 found  a  fmgular  Comfort  and  Confolation,    in 
 thefe  throbs  and  beatings  of  Love  in  their  Heart 
 unto  him.    It   feems  their  Love  taught  them, 
 that  their  Lord  would  be  beft  pleafed,  if  they 
 threw  themfelves into  his  Arms,  (as  it  were)  and 
 told  him  that  they  were  fo  full  of  Love,   that 
 they  could  not  hold;  and  yet  were  fo  inebriated, 
 that  they  could  not  tell  what  to  fay,  but  only 
 that  they   loved   him.     But  he  faith  he  knew 
 others  that  would  fay  nothing,  but  endeavoured 
 to  keep  their  Souls  from  all  Thoughts  whatfoever, 
 that  they  might  hear  the  Voice  of  Chrift  within 
 them,  when  all  their  Aflfeftions  were  hufht  and 
 ftill.     It    fhould   feem  that  their  Love  taught 
 them,  that  it  would  be  beft  to  be  fo  modeft  as 
 to  let  their  Lord  fpeak  firft,  or  rather  fpeak  all, 
 
 and 
 
of  our  Veportment  at  the  Holy  Table,   ii^ 
 
 and  they  fit  and  hearken  to  his  fweet  Voice  with- 
 in them,  alluring  them  to  himfelf.  The  mean- 
 ing is  (if  we  will  make  fenfe  of  fuch  Language) 
 they  inflamed  their  Hearts  with  great  Love  to 
 our  Lord  ;  and  left  that  Divine  Paflion  to  fug- 
 ged fuch  Thoughts  as  were  proper  for  theOcca- 
 fion.  For  Love  guides  every  Man  according  to 
 the  Temper  and  Complexion  of  his  Soul,  to 
 make  his  AddrelTes  in  that  manner  which  will  be 
 moft  pleafing  to  his  Saviour,  and  breed  moft  Con- 
 tentment to  himfelf. 
 
 But  this  very  Love  that  is  thus  quick  and 
 fharp,    and  knows  how   to  tell  its  Mind,  and 
 obtain  its  End,  is  of  that  Nature,    that  it  will 
 enquire  of  others,    if  they   can    afford    it  any 
 Aflirtance  that  may  polifh  and  refine  it  to  a  high- 
 er degree  of  Purity.     And  as  you  have  feen  in 
 the  former  Difcourfe,  That  Holinefs  confifis  of 
 feveral  Aftions  of  our  Life  very  different  and  va- 
 rious ;  fo  it  is  here  to  be  confidered,  that  Love 
 delights  to  break  forth  in  feveral  A61s,  and  the 
 Soul  finds  vent    for  it  felf  in  divers  manners, 
 according  as  the  Objefts  prefented    do  open  a 
 Paffage,   and  make  their  way  into  our  Heart. 
 Now  it  will  be  but  fit  that  when  we  come  to 
 remember    the  great    Love  of   our  Lord,   we 
 fhould  let  the  Expreflions  of  our  Love  be  as  va- 
 rious as  we  can,  and  fuffer  our  Souls  to  burft 
 our  as  many  ways  as  there  are  occafions  offered. 
 When  there  is  a  Holy  Fervour  kindled  in  them, 
 let  them  exhale  in  fundry  Thoughts,  and  divers 
 Breathings  of  a  devout  Affedionj  that  they  may 
 
 S  fend 
 
2  ^4  Of  our  Deportment  at  the  Holy  Table. 
 
 fend  up  a  Perfume  of  many  Spices  unto  Heaven. 
 Only  if  we  feel  our  Hearts  exhale  and  evaporate 
 in  one  Thought  or  Defire  more  than  another,  with 
 fuch  a  Freedom  and  Pleafure,  as  though  they  had 
 a  mind  to  fpend  themfelves  in  that  alone ;  Jet  us 
 not  flop  the  Paffage  of  thofe  fweet  Odours,  nor 
 quench  that  Ardency  of  our  Spirits,  by  turning 
 them  to  any  other  Thing.  But  rather  let  us  help 
 it  forward,  till  we  find  it  grow  weak  and  lan- 
 guifhing ;  and  then  it  will  be  mod  profitable  and 
 pleafant  alio  to  open  fome  other  Port,  at  which 
 the  Soul  may  fally  forth  upon  a  new  Objed,  and 
 be  encountred  with  frefh  Delights. 
 
 And  truly,  confidering  that  I  have  already 
 led  you  by  the  Hand  as  far  as  the  Table  of  the 
 Lord,  methinks  I  might  leave  you  there  to  your 
 own  Meditations  upon  that  matter  which  I 
 have  prepared  to  your  Thoughts.  Thofe  Minds 
 that  are  impregnated  with  good  Motions,  fhould 
 be  all  ready  (^methinks)  to  teem  forth  themfelves 
 into  moft  proper  Meditations  at  the  fight  of 
 their  deareft  Lord,  without  any  further  Direfli- 
 ons.  But  yet  I  confider  again,  that  the  ftrongeft 
 Army  for  want  of  Order  and  good  Difcipline, 
 may  do  but  little  Service;  and  that  a  throng  of 
 Thoughts,  if  they  be  not  well  ranged  and  dif- 
 pofed,  may  thruft  themfelves  forward  to  the 
 difturbance  and  hindrance  of  each  other.  And 
 therefore  I  fhall  endeavour  to  fet  thofe  Thoughts 
 which  I  conceive  will  be  in  all  good  Minds,  in 
 their  right  place;  that  they  may  iffue  forth, 
 and  fecond  each  other  to  our  greateft  Advantage, 
 
 and 
 
of  our  Deportment  at  the  Holy  Table,    ii^ 
 
 and  the  doing  of  us  the  moft  acceptable  Ser* 
 vice. 
 
 CHAP.    XIV. 
 
 JVhe»  we  have  welcomed  the  Day  with  hearty  Thankp 
 givings^  how  we  are  to  raife  our  Affections  to  the 
 fever al  Parts  of  this  Holy  J5lion,  More  parti-^ 
 cularly^  i .  JVhat  we  are  to  do  when  we  fee  God^s 
 Mini jler  (land  at  the  Holy  Table.  2.  What  Jf-^ 
 fe^ions  are  to  he  expreffed^  when  we  fee  the  Bread 
 broken^  and  the  Wine  poured  out,  5 .  When  the 
 Minifter  comes  to  give  us  the  Bread.  4.  When 
 we  take  it  into  our  hands.     5.  When  we  eat  it. 
 
 6.  When  we  fee  the  fame  Bread  given  to  others. 
 
 7.  When  we  receive  the  Cup.  Upon  all  which 
 occafions^  fever  al  feafonahle  Meditations  are  fug-- 
 gejied.  And  then^  8.  Meditations  of  the  Joys 
 of  Heaven  ;  and^  9.  Pfalms  of  P raife  and 
 Thankfgiving  will  be  the  fttefi  Conclujions  of  the 
 Solemnity. 
 
 IT  will  be  well  becoming  Chriftian  Piety,  to 
 welcome  the  Day  that  brings  our  Saviour  fo 
 near  unto  us  with  Afts  of  Joy  and  Thankfgiving, 
 for  the  Approach  of  fo  great  a  Bleffing.  And 
 fince  one  Night  may  breed  too  great  a  damp 
 and  chillnefs  upon  our  Spirits,  it  will  be  very 
 wholefome  to  renew  thofe  Thoughts  and  Af- 
 feftions  that  we  left  there  when  we  went  to 
 Bed  j  and  fo  go  to  the  Houfe  of  God  in  a  fenfe  of 
 
 S  2  our 
 
2i6  of  our  Deportment  at  the  Holy  Tahk 
 
 our  Unworthinefs  to  entertain  fo  glorious  a  Per- 
 fon ;  and  in  a  fenfe  of  Sin,  which  is  thecaufe 
 of  that  Unworthinefs ;  together  with  Joy  in  our 
 Souls,  and  Praifes  upon  our  Tongues,  that  he 
 will  forgive  them  :  humbly  defiring  of  the  Lord 
 that  he  will  accept  of  us  for  his  Habitation ;  and 
 that  he  will  come  and  enlarge  our  Souls  by 
 a  Holy  Love  to  him,  and  longing  after  him, 
 that  there  may  be  room  for  his  Sacred  Majefty, 
 and  a  place  clean  and  drefled  for  to  receive 
 hinv. 
 
 And   then   when  the  time  comes  that   this 
 Holy  Service  begins,  we  rouft  put  on  fuch  Af- 
 feftions  as  are  moft  agreeable  to  the  feveral  parts 
 of  the  Aftion.     As  Firjf,  We  muft  folemnly  and 
 devoutly  join  with  the  Minifter  in  thofe  Confef- 
 fions,  Prayers  and  Thankfgivings  which  he  then 
 offers  up  to  God,  in  the  name  of  thofe  that  are 
 there  prefent.     And  Secondly^  When  he  invites 
 us  in  Chrift's  Name  to  come  and  receive  him,  let 
 us  adore  the  Goodnefs  of  God  that  will  call  us 
 to  his  own  Table  ;  and  let  us  compofe  our  felves 
 to  a  thankful  Reverence,   that  we  may  receive 
 this  Heavenly  Food.     And  Thirdly^  We  ought 
 diligently  to  attend  unto  thofe  Exhortations  and 
 Perfuafions  which  are  then   ufed,   and   to  en- 
 deavour that  our  Hearts  may  be  affefted  with 
 them.     But  thefe  are  fuch  Things  as  you  can 
 eafily  inftruQ:  your  felves  about,  and  therefore 
 I  will  apply  my  Difcourfe  to  more  particular 
 Confiderations. 
 
 -   h  .  L  When 
 
'  of  our  Deportment  at  the  Holy  Table,    117 
 
 I.  When  you  fee  the  Minifter  (land  at  the 
 Table  of  the  Lord,  to  confecrate  the  Bread  and 
 Wine  by  Prayer,  and  the  Words  of  Chrift's  In- 
 ftitution  ;  then  fend  up  an  A5l  of  Wonder  and  Ad" 
 miration^  that  the  Son  of  God  Jhould  become  the 
 Food  of  our  Souls^  by  dymg  for  m.  Then  tliefe 
 words  (fo  antiently  ufed)  Surfum  Corda^  Lift  up 
 jour  Hearts,  fhould  make  a  joyful  noife  in  all  our 
 Souls ;  and  they  fhould  fpread  their  Wings,  that 
 by  the  Divine  Infpirations  they  may  be  mounted 
 unto  Heaven  in  adoring  Thoughts.  Nothing 
 more  becomes  this  Sacred  Myftery,  than  fuch  a 
 dumb  Admiration ;  and  the  Love  of  our  Lord  is 
 not  better  praifed  by  any  thing,  than  lociaacijjimo 
 illo  filentio  (as  Erafmm^s  Phrafe  is)  by  that  mod 
 talkative  Silence.  When  the  Apprehenfions  of 
 the  Soul  grow  too  big  for  the  Mouth ;  when  it 
 lifts  up  it  felf  in  Speaking-Thoughts :  and  this  is 
 their  Language,  That  they  are  not  able  to  under- 
 ftand  the  Miracles  of  this  Love  ;  it  fhall  not  be 
 Jong  before  it  perceive  how  much  God  is  pleafed 
 with  its  faying  nothing.  Let  us  therefore  labour 
 at  the  very  Entrance,  to  put  our  felves  into  fome 
 degree  of  wonderment,  to  think  what  manner  of 
 Love  this  is  wherewith  he  hath  loved  us.  Won- 
 der that  he  fhould  die  for  thee,  when  he  was  up- 
 on the  Earth,  and  that  he  fhould  nourifh  thee 
 with  himfelf  now  that  he  is  in  the  Heavens.  Be 
 aflonifhed  that  Heaven  fhould  fo  condefcend  to 
 Earth,  and  Man  fliould  be  fo  united  unto  God. 
 Lofe  thy    Thoughts  in  Contemplation  of  the 
 
 S  J  Strange- 
 
2  2?  of  our  Veportment  at  the  Holy  Table. 
 
 Strangenefs  of  this  Kindnefs,  that  God  fhould 
 dwell  in  Flefli,  and  that  this  Flefh  fhould  be  our 
 Food.  Let  it  amaze  thee  that  Chrift  can  never 
 think  that  he  hath  given  himfelf  enough  to  thee ; 
 but  (as  the  Apoftle  faith)  he  gave  himfelf  to  re- 
 deem us  from  our  Sins,  and  now  he  gives  him- 
 felf to  be  the  Strength  and  Health  of  our  Souls. 
 He  gave  himfelf  when  he  was  among  Men,  he 
 gives  himfelf  now  that  he  is  with  God  ;  and 
 (as  Dionyjlus  relates  the  Story)  he  told  a  pious 
 Man  in  a  Vifion,  That  if  it  were  neceffary,  he 
 would  come  and  die  again  for  the  Sons  of  Men. 
 This  would  be  a  rare  good  beginning  of  this 
 Holy  Service,  and  we  fhould  be  fitter  for  all  fol- 
 lowing Aftions,  if  we  could  put  our  Hearts  into 
 a  kind  of  Extafy  or  Admiration  at  the  ftupendous 
 Greatnefs  of  this  Myftery.  If  our  Thoughts 
 were  once  got  fo  high,  we  fhould  be  out  of 
 the  reach  of  other  things  that  are  apt  to  thrufl 
 themfelves  in,  and  interrupt  us.  If  we  had 
 once  climbed  above  our  felves,  and  were  afcen- 
 ded  into  Heaven,  we  fhould  not  be  enticed,  while 
 the  Solemnity  lafted,  to  come'  down  to  the 
 World  again. 
 
 II.  When  we  fee  the  Bread  broken,  and  the 
 Wine  poured  out,  it  is  a  fit  Seafon  to  encertain 
 our  felves  with  thefe  three  Meditations^  which  are 
 big  with  a  great  number  of  other  Thoughts  that 
 they  will  bung  forth. 
 
 I.  Remember  the  Pains  and  Dolours,  the  Shame 
 and  Reproach  which  our  Lord  endured.     For 
 
 which 
 
of  our  DepGrtment  at  the  Holy  Table.  229 
 
 which  purpofe  imagine  as  if  you  were  in  Go/- 
 gotha^  the  Place  where  he  was  crucified  ;  think 
 that  you  behold  him  ftretched  forth  upon  a 
 Crofs,  that  you  fee  his  precious  Blood  trickling 
 down  his  fide,  and  that  you  look  into  his  ga- 
 ping Wounds  •  think  that  you  fee  the  Pits  that 
 they  digged  in  his  Hands  and  his  Feet,  the  Fur- 
 rows that  they  made  in  his  Back,  and  how  mi- 
 ferably  the  Thorns  fcratchedand  harrowed  his 
 holy  Head.  Think  that  you  hear  his  dying 
 Groans,  that  the  Mocks  and  Flouts  of  the  Jews 
 found  in  your  Ears.  Yea,  think  that  you  hear 
 the  Groans  of  the  Earth  under  the  Weight  of 
 his  Crofs ;  and  that  you  fee  how  the  Sun  fhrunk 
 in  his  Head,  as  afliamed  to  look  on  fuch  a  Spec- 
 tacle, and  affrighted  with  the  Horror  of  fuch  a 
 Sight.  And  when  you  have  meditated  a  while 
 upon  thefe  Wonders,  it  will  be  greater  wonder 
 il^  there  be  no  paffion  made  in  your  Hearts.  Your 
 own  Thoughts  will  teach  you  fuch  Refentments 
 as  befit  fo  (trange  an  Objeft,  and  you  will  begin 
 to  tremble,  and  bleed,  and  defire,  and  rejoice,  be 
 in  fuch  a  Mixture  of  Paffions,  as  if  you  would 
 imitate  the  Confufion  which  was  in  the  World 
 at  his  Sufferings. 
 
 But  when  you  have  recovered  your  felf  a  lit- 
 tle, think  that  it  will  be  moil:  agreeable,  in  the 
 fecond  place, 
 
 2.  To  remember  with  due  Affeftion  the  great 
 Love  of  our  Lord  in  fubmitting  himfelf  to  fuch 
 Pains  and  Oifgrace  for  our  fakes.  Never  did 
 Eyes  behold  fuch  a  ftrange  thing,  that  the  only- 
 
 S  4  be- 
 
z  5  o    of  our  'Deportment  at  the  Holy  Table. 
 
 begotten  of  the  Father  fliould  bleed  like  a  Male- 
 fador ;  that  the  glorious  King  oF  Heaven  fhould 
 die  for  his  own  Subjects,  Rebels  I  fhould  rather 
 call  them,  and  Traytors  to  their  Sovereign  Lord. 
 Was  there  ever  any  Kindnefs  like  to  this?  Was 
 there  ever  fuch  a  Furnace  of  Love  {2ls  I  may 
 call  it)  burning  in  any  Heart  ?  Could  he  do 
 more  than  die  for  us  ?  Was  there  any  likelihood 
 that  the  Remembrance  of  fuch  a  Love  (hould 
 die?  That  Mens  Hearts  fhould  freeze  over  fuch 
 a  Fire?  Left  fuch  a  thing  fhould  happen,  he  hath 
 left  himfelf  ftill  among  us  in  Symbols  and  Re- 
 prefentati:  ns ;  he  kt^  before  our  Eyes  his  bloo- 
 dy Death  and  Faffioh  ;  he  makes  himfelf  prefenc 
 to  our  Faith ;  and  as  if  he  would  do  more  than 
 die  for  us,  he  defii  es  to  live  for  ever  in  us,  and 
 be  united  to  us.  How  can  we  chufe  then  but 
 fall  into  his  Arms  ?  Yea,  how  can  we  with- 
 hold our  felves  from  running  into  his  Heart? 
 Can  any  Heart  refiain  it  feU  from  Tears  of  Sor- 
 row, to  think  of  its  Unkindnefs?  and  from  Tears 
 of  Joy,  to  think  of  his  ftrange  Love  ?  How  can 
 we  but  be  overwhelmed  both  with  Floods  of 
 Grief  and  Gladnefs  ?  Can  we  look  upon  him 
 whom  we  have  pierced,  and  not  mourn  ?  Can 
 we  fee  his  bleeding  Woumis,  and  not  be  trou- 
 bled ?  What  Heart  can  be  fo  hard?  lit  cannot 
 but  pain  us  to  think  that  we  love  him  no  more, 
 who  put  himfelf  to  fuch  pains  for  us.  It  cannot 
 but  trouble  us  to  think  that  our  Hearts  fhould 
 be  fo  cold,  when  his  was  fo  hot  with  Love,  as 
 to  fend  out  its  Life-blood  for  our  Redemption. 
 
 And 
 
of  our  Deportment  at  the  Holy  Table,    i^i 
 
 And  yet  when  we  confider,  that  in  this  Streanfi 
 of  Blood  our  Souls  arewafhed,  and  that  by  his 
 Stripes  we  are  healed,  who  can  chufe  but  re- 
 joice in  his  Love,  and  hope  that  he  will  accept 
 of  our  Acknosvledgments?  And  lee  us  but  look 
 upon  him  again  as  I  defcribed  him  on  the  Crofs, 
 and  we  Qjall  find  our  Love  more  large  and  vehe- 
 ment. Think  that  you  hear  him  faying  to  you 
 as  he  hangs  there : 
 
 Behold  (my  Friends)  how  my  Fle/h  was  torn  and 
 vpounded  for  your  fakes  !  See  how  your  Sins .  have 
 ufed  me :  Look  into  my  Heart  which  was  pierced 
 firjl  by  Love^  and  then  by  a  Spear  for  you.  See  how 
 my  Hands  and  my  Feet  were  bored  through  :  Look 
 how  my  Blood  runs  out  to  fetch  you  home  to  God, 
 Was  there  ever  any  Sorrow  like  to  my  Sorrow  ?  Hath 
 any  one  loved  jou  fo  as  I  have  loved  you?  Behold 
 here  I  give  my  (elf  unto  you^  as  once  I  gave  my  f elf 
 for  you.  By  thefe  Tokens  of  Bread  and  Wine^  J 
 convey  unto  you  all  that  /  have^  and  make  over  to 
 you  all  that  Inheritance  which  1  purchafed  by  my 
 Blood,  My  felfy  and  all  that  is  mine^  I  freely  give 
 unto  you. 
 
 Need  any  one  (now)  that  hath  fuch  Medita- 
 tions, be  taught  with  what  AffeQions  he  fliould 
 behave  himieU  towards  his  Lord?  Need  there 
 any  piercing  Words  of  him  that  minifters,  to 
 wound  Mens  Souls  with  Sorrow  and  Grief?  Is 
 .  any  Artifice  of  Speech  required  to  wind  and  in- 
 fifiuate  Chrift  into  their  Hearts  ?  Is  any  per- 
 fuafive  Language  neceflary  to  make  them  accept 
 of  the   greateft   and    riclieft   Bleffings  that  all 
 
 Heaven 
 
i^i  of  our  Veportment  at  the  Holy  Table. 
 
 Heaven  can  afford  ?  Methinks  I  fee  the  Prick- 
 ing and  Compunftion  that  will  be  in  a  Heart 
 that  thinks  of  thefe  things.  Methinks  I  fee 
 fuch  a  Soul  running  forth  to  meet  and  em- 
 brace its  gracious  Lord.  Methinks  I  behold  it 
 preparing  a  Gift  of  its  whole  felf  to  offer  unto 
 him  ;  and  fuch  Flames  of  Love  feem  to  be  kind- 
 ling as  if  it  would  fly  up  to  Heaven.  But  ftay, 
 it  mufl  firft  caft  one  Look  downward  towards 
 its  finful  felf,  before  it  can  think  of  getting  up 
 fo  high,  and  of  being  a  Gift  acceptable  to  God. 
 It  could  not  indeed  but  think  of  giving  the 
 beft  it  had  to  him,  who  gave  all  himfelf  to  it : 
 But  alas  1  the  time  of  Sacrifice  is  not  yet  come, 
 and  it  is  not  good  enough  for  to  be  given  to 
 him.  It  will  try  if  it  can  make  it  felf  a  little 
 better  (though  never  good  enough)  before  it 
 offer  up  it  felf,  by  making  its  Sins  feel  the  weight 
 and  fharpnefs  of  Chrilt's  Crofs,  that  they  may 
 all  die.  It  will  make  a  flaughter  of  them,  and 
 then  a  Sacrifice  of  it  felf-,  which  is  the  third 
 Meditation  I  have  to  recommend  to  your 
 Thoughts. 
 
 J.  Confider  how  odious,  vile  and  intolerable 
 every  Sin  is,  that  brought  our  Lord  to  fuch 
 Miferies,  and  required  fuch  a  Blood  to  expiate 
 it.  This  Hatred  of  Sin  proceeds  from  great 
 Love ;  and  the  viler  we  fee  it  is,  the  more 
 will  our  Love  increafe  to  him  that  will  pardon 
 fuch  a  fhameful  Aft.  Think  therefore,  what  is 
 that  which  makes  God  fo  angry  ?  What  bloody 
 thing  is  it  which  drinks  the  Blood  of  Chrift 
 
 himfelt? 
 
of  our  Veportment  at  the  Holy  Table.  235 
 
 himfelf?  What  hideous  Monfter  that  could  not 
 be  fatisfied  with  the  Flefh  of  all  the  World? 
 What  curfed  thing  that  the  Son  of  God  became 
 a  Curfe  for  it?  The  Thought  of  Chrift's  Crofs 
 is  enough  to  affright  a  Man  out  of  the  very 
 Arms  and  moft  pleafant  Embraces  of  a  Luft ;  it 
 is  enough  to  refcue  a  Soul  that  is  in  the  Mouth 
 of  Hell,  and  ready  to  go  down  the  Throat 
 of  the  bottomlefs  Pit.  If  it  can  but  find  any 
 place  to  take  hold  of,  it  can  drag  a  Man  out  of 
 the  very  Jaws  of  the  Monfter ;  and  it  can  arm 
 the  Revenge  of  the  veryeft  doting  Lover  that 
 ever  courted  any  Sin,  and  turn  his  Wrath  againft 
 it.  But  then  how  amiable  doth  the  Goodnefs 
 of  God  appear,  that  he  would  pafs  by  fo  many 
 Offences,  and  require  no  Satistadion  from  us 
 for  fuch  infufferabie  Wrongs  ?  How  great  was 
 his  Love,  that  he  would  transfer  the  Punifliment 
 from  us  unto  his  Son  ?  and  how  great  was  his 
 Son's  Love,  that  he  would  bear  our  Iniquities, 
 that  by  his  Stripes  we  might  be  healed  ?  Nay, 
 none  can  tel),  nor  think  how  great  the  Love 
 w^as ;  but  the  more  heinous  and  grievous  our 
 Offences  feem,  the  more  glorioufly  will  it  fhine 
 in  our  Eyes ;  and  again,  the  more  lovely  God 
 appears,  the  more  lliall  we  hate  Sin  that  does 
 any  Injury  to  fo  good  a  God.  Let  us  therefore 
 ftay  our  Thoughts  here  a  while,  and  think  we 
 hear  Chrift  fay  to  us :  Tou  have  looked  into 
 my  Wounds,  and  have  feen  into  my  very  Heart ; 
 if  you  have  any  Eyes^  fure  you  cannot  hut  difcern 
 %vhat  hath  fut  me  into  this  Gore,     Do  you  not  fee 
 
 how 
 
2  34  ^/  ^^^  Veportment  at  the  Holy  Table, 
 how  Sin  raked  in  my  Sides ^  and  tare  my  very  Heart  ? 
 JDo  you  not  fee  how  greedily  it  fucked  my  Blood  f  Be- 
 hold the  very  Print  of  its  Nails ;  fee  here  the  very 
 Place  where  it  hath  thrujl  its  Spear,  Tou  fay  jou 
 are  my  friends^  wiH  you  not  take  my  part  againfi 
 your  Sins  ?  Have  not  all  thefe  Wounds  Mouths 
 enough  to  entreat  you  to  fall  out  with  them  ?  Would 
 you  have  me  ufed  thus  again  f  Could  you  fnd  in 
 your  heart  to  fee  me  once  more  upon  a  Gibbet  ?  Why 
 then  can  you  not  be  ferfuaded  by  the  Remembrance  of 
 tny  Sufferings  for  you  f  Why  do  you  not  fpit  in  the 
 face  of  your  Sins  1  Why  do  you  not  buffet  and  heat 
 them^  and  do  all  the  deffight  you  can  unto  them  ? 
 Tea^  why  do  you  not  revenge  me  perfeBly  upon  them^ 
 and  cry^  Crucify  them^  Crucify  them ;  not  thefe ^  but 
 Chriji  only  ?  Why  do  I  not  fee  them  here  nailed  to 
 my  Crofs^  never  to  he  taken  down  till  they  be  quite 
 dead  f  If  you  would  have  me  embrace  you^  fay^  None 
 but  Chrify  none  but  Chrift ;  Chriji  and  Wounds^ 
 Chrift  and  a  Crofs^  Chriji  and  Death  (if  he  will) 
 jhaH  be  our  Portion. 
 
 What,  I  befeech'you,  would  our  Hearts  echo 
 back  again,  if  we  thought  that  we  heard  hiin 
 groaning  fuch  Words  from  the  Oofs  unto 
 us?  What  a  Fury  and  a  Rage  would  it  put  us 
 into  againft  thefe  bloody  Sins?  With  what  a 
 Forwardnefs  fhould  we  arm  our  felves  againft 
 them  ?  With  what  a  Revenge  fliould  we  fly  up- 
 on them?  We  could  not  but  with  all  fpeed  drag 
 them  to  the  Crofs,  and  torture  them  to  death. 
 We  could  not  but  pafs  Sentence,  and  do  the  fe- 
 vereft  Execution   upon   them.      Though    they 
 
 begged 
 
of  our  Veportment  at  the  Holy  Talk.    255 
 
 begged  never  fo  much  for  Life,   the  Voice  of 
 Chrift  would  drown  their  Cries.     Though  all 
 their  Friends  and  Familiars  intreated  for  them, 
 their  Petitions  would  be  caft  our.     Though  our 
 Eyes  fhould  pity  them,   and  befeech  that  they 
 might  be  fpared,  though  our  Tongues  and  Pa- 
 lates (hould  plead  for  their  Life,  though  all  our 
 Senfes,   though  every  part  of  our  Flefb  fliould 
 follicite  in  their  behalf,  yet  we  fhould  never  en- 
 dure that  our  Lord  fhould  be  difgufted  and  af* 
 fronted  any  more  by  them.     When  Cdfar  was 
 flain  by  Brutus  and  his  Complices,  Anthony  took 
 his  bloody  Garments,    and  fpread  them   before 
 the  Eyes  of  the  People,  as  if  every  Hole  which 
 their  Daggers  had  made,   would  fpeak  an  Ora- 
 tion unto  them.      Behold  (faid  he)    the  Blood 
 of   your   Emperor,    fee  here  the  Wounds  they 
 have  given  him !     Can  you  love  thefe  Parricides, 
 that  have  flickt  him  like  a  Beafl  ?    Can  you  look 
 with  Patience  upon  the  Butchery  you  have  com- 
 mitted?    Can  you  look  through  thefe  Clothes 
 without  Fire  in  your  Eyes?  And  immediately  he 
 fo  moved  the  Multitude  by  that  Artifice,   and 
 the  Vehemency  of  his  Oration,   that  they  run 
 upon  the  Houfes  of  the  A/Jurderers,  as  Tygers 
 or  Wolves  upon  their  Prey,  and  would  as  cer- 
 tainly have  torn  them  in  pieces,  as  a  Lion  doth 
 a  Kid   in  the  heat  of  his  Anger,  but  that  they 
 were  before  fled  from  the  Danger.     Cannot  then 
 the  Reprefentation,  not  of  the  rent  Garments  of 
 our  Saviour,  but  of  his  very  broken  Body,  more 
 move  a  confidsrate  Heart  againfl  Sin,  which  wa$ 
 
 the 
 
^^6  of  our  Deportment:  at  the  Holy  Table'. 
 
 the  Slaughterer  ?  Cannot  the  very  Sign  of  his 
 Sacred  Blood  pierce  with  great  Rhetorick  into 
 his  Soul  ?  Think  that  thou  heareft  Chrift  him- 
 felf  fay  ;  Behold  my  Wounds :  See  here  the  Breaches 
 in  my  Body :  Look  upon  me  whom  they  have  pierced: 
 Read  in  me  the  Cruelty  of  thy  Sins.  Canji  thou  hug 
 and  embrace  thefe  bloody  Parricides  ?  Canft  thou 
 Jhew  any  kindnefs  to  fo  vile  an  Enemy  f  Hafi  thou 
 the  patience  to  hear  me  ask  any  rnore  Queflions^  and, 
 reafon  with  thee  any  further  f  Surely  in  the  middle 
 of  fuch  Thoughts  as  thefe,  the  Heart  of  a  Man 
 could  not  but  take  fire,  'and  be  fo  incenfed  and 
 provoked  againft  all  his  Sins,  that  he  would 
 leave  them  all  dead  at  the  foot  of  Chrift.  Not 
 one  of  them  could  efcape,  but  every  Man's  hand 
 would  be  againft  his  particular  Luft,  and  there 
 they  fhould  lie  bleeding  as  fo  many  Sacrifices 
 at  the  Altar  of  the  Lord.  For  who  could  lie 
 under  the  Load  of  Sin,  when  he  beheld  Chrift 
 groaning  upon  the  Crofs  for  it  ?  Whofe  Heart 
 could  remain  unbroken,  when  he  faw  his  Body 
 broken  for  us  ?  Who  could  withhold  his  Eyes 
 from  Tears,  when  he  faw  the  Wounds  of  Chrift 
 weeping  Blood  for  us  ?  Behold^  0  Lord !  (would 
 fuch  a  Man's  Soul  anfwer  unto  him)  /  am  forry 
 that  my  Sins  have  lived  fo  long.  It  was  fore  againfl 
 my  will  that  there  jhould  be  any  of  them  now  to  kill-, 
 fain  would  I  have  had  their  LiveSy  but  they  are 
 hitherto  over-flrong  for  me,  0  do  thou  fir  ike  my 
 Soul  through  with  a  fenfe  of  thy  Suffer ingSy  and  they 
 will  not  be  able  to  endure  thy  hand.  Do  thou 
 transfix  me  frfl  with  a  fenfe  of  my  Bafenefs,   and 
 
 then 
 
of  our  Deportment  at  the  Holy  Table.  237 
 
 then  with  a  fenfeof  thy  Love,  and  fan  they  cannot 
 hut  die  when  they  feel  thy  Pains.  I  am  refohed  not 
 to  carry  away  one  of  them  alive.  If  they  had  a 
 thoufand  Lives j  they  Jhould  lofe  them  all^  that  my 
 Soul  maj  live  to  thee. 
 
 How  it  would  delight  our  Lord  to  hear  fuch 
 a  Language  in  Mens  Hearts,  it  is  not  for  me  to 
 exprefs;  nor  can  you  imagine  how  you  fhould 
 pleafe  him  better,  and  draw  him  more  power- 
 fully into  your  Arms,  than  by  fuch  Difcourfe 
 within  your  felves.  Nor  can  you  ever  think 
 to  get  the  ViQory  over  your  Sins,  and  bring 
 them  under  your  Hatred  and  Difpleafure,  if  fuch 
 a  Sight  as  Chrift  crucified  before  your  Eyes,  be 
 not  able  to  effeft  it.  Never  will  they  be  killed, 
 if  they  can  outlive  the  Sight  of  a  bleeding  Sa- 
 viour. Never  fhall  we  get  them  under  our 
 power,  if  they  can  efcape  with  their  Lives,  when 
 we  remember  fo  folemnly  his  accurfed  Death. 
 
 III.  When  we  fee  him  that  minifters  come  to 
 give  the  Bread  unto  us,  let  us  employ  our  felves 
 in  thefe  three  AGs  of  Devotion  : 
 
 Firft,  It  will  well  become  a  Soul  to  fwk  into  a 
 very  dee^  Humility^  and  to  abafe  it  ielf  in  the 
 fenfe  of  its  own  Unworthinefs.  •  When  thou 
 feeft  that  Chrift  is  coming  (as  it  were)  towards 
 thy  Houfe,  run  forth  to  meet  him  at  the  Door 
 before  he  come  in,  and  entertain  him  with  an 
 Aft  of  Reverence,  Worfhip,  and  humble  Obey- 
 fance  to  him  :  Say,  Lord  I  am  not  worthy  that 
 thou  pouldfl  come- under  my  Roof,    I  deferve  not 
 
 the 
 
1^8  Of  our  Deportment  at  the  Holy  Table, 
 the  Crumbs  that  fall  from  thy  Table.  Say  as  Ruth 
 to  Boaz,  (Ruth  2,  lo.)  after  fhe  had  bowed  her 
 felf  to  the  Ground,  Why  have  I  found  Grace  in 
 thine  Eyes,  that  thou  Jhouldefi  take  Kjiowledge  of 
 me,  feeing  I  am  a  Stranger  f  How  comes  it  that 
 my  Lord  fhould  caft  his  Eye  upon  me?  What 
 am  I,  that  he  fhould  vifit  me,  and  come  to  mar- 
 ry himfelf  unto  me?  And  when  thou  haft  de- 
 prefled  thy  felf  a  while  at  his  feet ;  then, 
 
 Secondly,  Rife  a  Itttle  up  again,  and  mix  fome 
 JiSfs  of  Love  with  this  Humility.  Thrnk  of  the 
 infinite  Love  of  God,  that  would  give  his  own 
 Son  ;  think  of  the  infinite  Love  of  Chritt,  that 
 would  fo  gracioufly  come  to  fave  us,  and  would 
 leave  us  thefe  Remembrances  and  Tokens  of  his 
 Love.  Wifh  that  thouiiadft  a  thoufand  Hearts 
 to  correfpond  with  fo  great  a  Love.  Say  within 
 thy  felf: 
 
 Oh  Lord !  What  am  I  that  thou  jhouldefi  com^ 
 mand  me  for  to  love  thee  ?  What  compare  between 
 me  and  thee,  that  thou  fhouldejl  fo  much  defire  to 
 make  me  a  Vtjit,  and  give  to  me  an  Embracement  ? 
 Whence  comes  it.,  that  thou  who  art  in  Heaveny 
 among  them  who  know  fo  well  how  to  love  and  ferve 
 thee,  wilt  vouchfafe  to  defcend  to  me,  who  know 
 little  elfe  but  how  to  offend  thee  ?  Is  it  poffible,  0 
 Lord,  that  thou  canft  not  content  thy  felf  to  be 
 without  me  ?  Did  thy  mere  Love  draw  thee  down 
 from  Heaven  for  my  fake  ?  Doji  thou  fill  give  thy 
 felf  unto  me ;  a^s  if  thou  couldejl  never  be  mine  e- 
 rwugh  ?  PVho  can  abide  the  Heat  of  this  Love  ?  Who 
 can  feel  thy  Heart,  and  not  be  burnt  up  ?     There  is 
 
 none 
 
of  our  Deportment  at  the  Holy  Table.   239 
 
 9J0fje  can  dwell  in  fuch  FUmes  without  being  con- 
 fumed.  No  Soul  that  can  abide  in  the  Bodj^  if 
 a  great  Senfe  of  this  Love  do  long  abide.  We 
 mufl  therefore  entreat  our  graciom  Lordj  that  he 
 would  ft  ay  for  the  full  meafure  of  our  Love^  tid 
 he  hath  made  us  able  to  do  nothing  elfe  but  love 
 him. 
 
 And,  Thirdly,  het  u^  turn  our  Love  into  Dejire. 
 Let  us  befeech  him  to  fill  us  with  his  Holy  Spirit, 
 and  to  dwell  in  us  by  all  his  Divine  Graces.    Say, 
 Lord !  fince  thou  art  f  leafed  to  come  and  offer  thy 
 felf  unto  me^  my  Soul  thirfleth  for  thee  even  as  the 
 thirfty  Land  ;  ^  /  humbly  ftretch  out  my  hands  unto 
 thee  \  I  open  my  Mouth  rvide^  that  thou  may  ft  fill  me. 
 0  fatisfy  my  Soul  with  thy  Likenefs  I  0  let  me  tafte 
 that  the  Lord  is  gracicm !     And  you  may  be  af- 
 fured  that  the  Lord  loves  a  Soul  that  lies  in  fuch 
 a  pofture  ready  to  receive  him,  that  gafps  and 
 longs  after  him,  and  faith  in  its  Heart,  f  Whom 
 have  I  in  Heaven  but  thee  f    and  there  is  none  on 
 Earth  befides  thee.     Stir  up  thy  Appetite  therefore, 
 and  come  to  him  as  a  chafed  Hart  to  the  Streams 
 of  Water,  as  an  hungry  Man  unco  a  Feaft,  as  a 
 Bride  unto  her  Wedding,  a  thoufand  times  de- 
 fired.     Labour   to  feel  fomething  like  to  thofe 
 Longings;   that  fo  thou  mayft  tafte  and  favour 
 his  Love  the  more,  and  it  may  leave  a  fweeter 
 Guftand  Relifh  upon  thy  Soul,  and  thy  Mouth 
 may  praife  him  afterwards  with  joyful  Lips. 
 
 *  Pfal.  143.  6.       \  Pfal.  73,  25. 
 
 T  ir. 
 
240   Of  our  Dcport?uent  at  the  Holy  Table. 
 
 IV.  When  we  take  the  Bread  into  our  Hands, 
 it  is  a  feafonable  time  to  do  that  Act  which  I  told 
 you  was  one  End  of  this  Sacrament,  ^iz.  Comme- 
 Piorate,  arid  fbew  forth  or  declare  the  Death  of  Chrifl 
 unto  God  the  Father,  Let  us  reprefent  before  hioi 
 the  Sacrifice  of  Atonement  that  Chrifl  hath  made ; 
 let  us  commemorate  the  Pains  which  he  indured  ; 
 let  us  entreat  him  that  we  may  enjoy  all  the  Pur- 
 chafe  of  his  Blood,  that  all  People  may  reap  the 
 Pruit  of  his  Paffion  ;  and  that  for  the  fake  of  his 
 bloody  Sacrifice  he  will  turn  away  all  his  Anger 
 and  Difpleafure,  and  be  reconciled  unto  us.  The^ 
 miftocles  (they  fay)  not  knowing  how  to  mitigate 
 and  atone  the  Wrath  of  King  Admetm^  and  avert 
 his  Fury  from  him,  fnatch'd  up  the  King's  Son, 
 and  held  him  up  in  his  Arms  between  himfelf  and 
 Death,  and  fo  prevail'd  for  a  Pardon,  and  quench- 
 ed the  Fire  that  was  breaking  out  againfl  him. 
 And  this  the  "^  Moloffians  (of  whom  he  was  King) 
 
 held  to  be  ;^  [Azyig-luj  j^  yiovlw  yjJ^ov  dpavrippidov  iKza-Uvy  the 
 
 moft  effe^ual  way  of  Supplication^  and  which  of 
 all  others  could  not  be  refifted  or  denied.  Of  far 
 greater  prevalency  is  this  Aft,  the  holding  up 
 <^as  it  were)  the  Son  of  God  in  our  hands,  and 
 rcprefenting  to  the  Father  the  broken  Body,  and 
 the  Blood  of  his  Only-begotten.  Let  us  fet  this 
 between  the  Heat  of  God's  Anger  and  our  Souls; 
 let  us  defire  he  would  have  regard  to  his  dearly- 
 beloved,    and  the  Lord  cannot  turn   back   our 
 
 *-  Plutarch,  in  Themift. 
 
 prayers 
 
of  our  Deportment  at  the  Holy  Table.    24 1 
 
 Prayers  that  prefs  and  importune  him  with  fuch 
 a  mighty  Argument.     Say  therefore  to  him  : 
 
 Behold^  0  Lord !  the  Sacrifice  of  the  Everlaft- 
 ing  Covenant ;  behold  we  lay  before  thee  the  Lamb 
 that  takes  away  the  Sins  of  the  World.  Is  not  thy 
 Soul  in  him  well  f leafed?  Is  not  his  Body  as  really 
 .  in  the  Heavens^  as  the  Signs  of  it  are  here  in  our 
 Hands  ?  Hear^  good  Lord  !  the  Cry  of  his  Wounds. 
 Let  m  prevail  with  thee  through  the  z'irtue  of  his 
 Sacrifice,  Let  m  feel^  yea  let  all  the  World  feel  the 
 Fewer  of  his  Inter cefjion.  Deny  m  not^  0  Lord,  fee- 
 ing  we  bring  thy  Son  with  us.  Hear  thy  Son^  0  Lordy 
 though  thou  wilt  not  hear  us  ;  and  let  us^  and  all  O" 
 thers^  know  that  he  lives  and  was  deady  and  that  he 
 is  alive  for  evermore  *.     Amen. 
 
 And,  Secondly,  It  is  a  feafonable  time  to  fro- 
 fefs  our  felves  Chri/lians,  and  that  we  will  rake 
 up  our  Crofs  and  follow  after  him.  This  taking 
 of  the  Bread  we  fliould  look  upon  as  a  receiv. 
 ing  the  Yoke  of  Chrift  upon  our  Neck,  and 
 laying  his  Crofs  upon  our  Shoulder,  if  he  think 
 fit.  We  embrace  a  crucified  Jefus,  and  we  are 
 not  to  expe£t  to  lie  in  Pleafures,  unlefs  they  be 
 fpiritual ;  nor  to  rejoice  with  the  World,  but 
 to  endure  AfBiftion,  and  account  it  ail  Joy  when 
 we  fall  into  manifold  Temptations.  Proreft 
 therefore  unto  him,  that  thou  loveft  him  as 
 thou  feeft  him,  /Iript  and  naked,  bruifed  and 
 woundedy  flain  and  dead ;  and  that  thou  art 
 contented  to   take  joyfully  the  fpoiling  of  thy 
 
 t  Rev.  I.  18.        . 
 
 T  2  Goods, 
 
^J^i  of  our  Deportment  at  the  Holy  'table. 
 
 Goods,  to  be  pleafed  with  Pains,  and  to  count  > 
 Death  the  Way  to  Life. 
 
 V.  When  we  eat,  it  is  a  fit  feafon  to  put  forth 
 thefe  two  AQs  of  Faith  :  ^ 
 
 I.  Let  us  exprefs  our  hearty  Corffepjfrthat  Chriji 
 fhall  dwell  within  us^  that  we  will  be  ruled  Ay  his 
 Laws,  and  governed  by  his  Spirit,  that  m,  fhall 
 be  the  alone  King  of  our  Souls,  and  the  Lord 
 of  all  our  Faculties ;   and  that  we  will  have  no 
 other  Matter  but  only  him,  to  give  Commands 
 within  us.     Eating,  I  told  you,  is  a  federal  Rite ; 
 and  therefore  when   we  have  fwallowed    this 
 Bread,  we  fhould  think  that  we  have  furrendred 
 all  up  into  his  hands,  and  put  him  into  full  power 
 over  our  Souls.     And  we  (hould  alfo  think,  that 
 we  have  given  him  the  poffeffion  of  our  Souls 
 for  ever,  and  engaged  never  to  change  our  Maf- 
 ter.    For  eating  is  more  receiving,  than  taking 
 a  thing  with  our  hands :     It  is,  as  it  were,  the 
 incorporating  of  the  Thing  with  the  Subftance 
 of  our  Bodies,  and  making  it  a  part  of  our  felves, 
 that  it  may  laft  as  long  as  we.     So  (hould  we 
 meditate,  that  we  receive  the  Lord  Jefus  never 
 to  be  feparated  from  his  Service,  for  ever  to  ad- 
 here unto  him  as  our  Prince  and  Captain,  as  our 
 Head  and  Husband,  wberefoever  his  Commands 
 will  lead  us.     And  as  we  open  our  Hearts  thus 
 to  receive  him,  fo  let  us  now  fold  him  in  our 
 Arms,   and  embrace  him  with  a  moft  cordial 
 Aftedion.    Let  the  Fire  burn  now,  and  make 
 us  boil  up,  yea  even  run  over  with  Love  to  him. 
 
 Now 
 
of  our  Deportment  at  the  Holy  Table.    243 
 
 Now  is  the  time  not  only  to  give  our  felves 
 to  him,  but  to  make  a  Sacrifice  of  our  felves, 
 as  a  whole  Burnt-OfFering  unto  God.  Now 
 fiiould  we  lay  our  felves  on  the  Altar  of  the 
 Lord,  to  be  offered  up  entirely  to  him  who 
 made  his  Soul  an  Offering  for  Sin ;  that  there 
 may  not  only  be  a  Reprefentative,  but  a  real 
 Sacrifice  at  this  Feaft,  unto  Heaven^  /.  e.  that 
 we  may  not  only  fhew  forth  the  Sacrifice  of 
 Chrift,  and  reprefent  it  before  God,  but  we  our 
 felves  may  offer  up  our  Souls  and  Bodies  Unto 
 him,  and  fend  them  up  in  Flames  of  Love,  as  fo 
 many  Holocaufts  to  be  confumed  and  fpent  in 
 the  Service  of  our  God.  Then  let  us  wifh  for 
 the  Flames  of  a  Serafhim  in  the  Love  of  God,  for 
 the  Chearfulnefs  and  Speed  of  a  Cherubim  in  the 
 Service  of  God,  and  for  the  Voice  of  an  Angel, 
 that  we  may  fing  the  Praifes  of  God.  Let  us  like 
 our  Choice  fo  well,  and  think  we  are  fo  beholden 
 to  him,  that  we  may  give  our  felves  to  him,  as 
 to  begin  to  leap  for  Joy,  that  we  have  parted  with 
 our  felves,  and  are  become  his. 
 
 And  as  a  Token  that  we  give  our  felves  and 
 all  we  have  to  God,  we  fhould  now  think  upon 
 thofe  Offerings  we  have  made  and  intend  to  make 
 for  the  poor  Members  of  Jefus  Chrift ;  and  de- 
 fire  the  Lord  to  accept  of  our  Gifts  which  we 
 prefent  him  withal,  as  E^rnefis  of  our  felves, 
 which  we  have  confecrated  unto  him.  And 
 perhaps  now  our  Hearts  may  be  ftirred  with  fo 
 great  Compaflion,  and  our  Bowels  may  be  fo 
 feelingly  moved,  that  our  Charity  may  overflow 
 
 T  J  the 
 
244  Of  our  T>eport7nent  at  the  Holy  Table. 
 
 the  Banks  that  we  had  fet  it,  and  the  Fire  that  is 
 within  us  may  require  a  fatter  and  larger  Offering 
 than  we  deHgned.  But  howfoever  we  cannot 
 but  deal  our  Bread  to  the  Hungry  with  a  more 
 chearful  Hand,  and  give  our  Alms  with  a  freer 
 Heart,  when  we  have  received  the  Bread  of  Life 
 into  our  Hands  and  Hearts,  and  felt  what  the 
 huge  Charity  of  our  Lord  was  towards  us  moft 
 miferable  and  wretched  Creatures. 
 
 2.  A  fecond  Aft  of  Faith,  which  we  fliould 
 now  exercife,  is  this :  Let  us  really  believe  that  all 
 the  Bleflings  of  the  New  Covenant  are  made  over 
 to  us  by  this  givirtg  and  receiving  of  his  facred 
 Body.  Let  thy  Soul  fay,  Mj  Beloved  is  mine^  as 
 J  am  his.  Be  confident  and  well  afifured,  That  if 
 thou  waft  hearty  in  the  former  .4(3:  of  Faith,  thou 
 fliak  as  certainly  receive  Pardon,  and  Grace,  and 
 Strength,  and  Salvation,  as  thy  Mouth  thou  art 
 fure  eatech  the  Holy  Bread. 
 
 The  former  Aft  was  a  receiving  him  as  our 
 Lordy  and  this  as  our  Saviour.  Think  there- 
 fore that  now  Chrift  dwelleth  in  thee,  and  thou 
 in  him,  that  as  he  mutt  be  Mafter  of  the  Houfe, 
 fo  thou  fhalt  partake  of  all  his  Riches,  of  all  his 
 Honour  and  PJeafure;  and  fo  begin  to  ranfack 
 his  Treafures,  defire  him  to  fpread  before  thee 
 his  ineftimable  Riches ;  pray  him  to  fhew  thee,  if 
 it  be  but  a  little  Glimpfe  of  the  Glory  of  the  In- 
 heritance of  the  Saints,  y^nd  what  Joy  will  this 
 create  in  thy  Soul,  when  thou  thinkefl  that  thou 
 and  Chrift  are  one ;  that  thou  art  united  to  his 
 moft  precious  Body,  and  fhalt  certainly  receive 
 
 aJJ 
 
of  our  Deportment  at  the  Holy  Table.   245 
 
 all  the  Benefits  of  his  Death  and  Paflion?  O 
 what  Ravifliment  fhould  it  be  unto  us,  to  believe 
 that  Sin  fhall  not  have  Doniinion  over  us ;  that 
 the  Blood  of  Jefus  cleanfeth  us  from  all  Unrigh- 
 teoufnefs;  that  the  Flames  of  Hell  fhall  never 
 touch  us ;  that  Death  is  fwallowed  up  in  ViQory  ; 
 that  the  Grave  is  buried  in  the  Wounds  of  our 
 Saviour  ;  that  we  are  foaled  with  the  Mark  of 
 God,  and  configned  to  a  bleffed  Imrnortality,  and 
 fl:iall  inherit  the  Joys  of  our  Lord  !  With  what 
 Boldnefs  now  may  we  renew  our  Requefts  to 
 him,  and  importunately  plead  with  him  for  a 
 Supply  of  all  our  Wants  ?  We  may  put  up  ftron- 
 ger  Cries  now  that  we  conceive  he  is  in  us,  and 
 intreat  him,  fince  it  is  his  pleafure  to  be  fo  fa- 
 miliar with  us,  that  we  may  be  filled  with  all  the 
 Fulnefs  of  God, 
 
 0  my  Lord !  (may  a  Soul  fay)  *  //  fIjou  loveH 
 me  fo  much^  fulfil  in  me  all  the  Good-fleafure  of 
 thy  Goodnefs^  and  the  Work  of  Faith  with  Power. 
 '|-  Fill  rne  with  all  Joy  and  Peace  in  believing.  Let 
 tne  abound  in  Hofe,  |j  Let  rne  he  rooted  andgroun- 
 ded  in  Love,  If  I  have  found  favour  in  thine  ejesy 
 let  rne  he  filed  with  the  Holy  Gho/l.  How  fayefl 
 thou  that  thou  loveH  me^  if  I  have  no  more  Love 
 unto  thee  ;  no  more  Life  from  thee  \  and  if  I  be  fo 
 barren  and  unfruitful  in  good  Works  ?  0  mj  Lord  I 
 I  take  the  Boldnefs  lovingly  to  complain  to  thee,  and 
 expojiulate  with  thee^  Why  am  1  fo  dull  and  cold 
 in  thy  Service  ?    Why  am  I  fo  unwilling  to  execute 
 
 *  2  Theflf.  I.  II,  •   f  Rom.  i<.  13.      jl  Eph.  3.  17. 
 
 T  4  th^ 
 
24^    of  0^^  Deportment  at  the  Holy  Table. 
 
 thy  Commands  ?  Why  ami  fo  weak  and  unable  again  ft 
 the  Enemies  Affaalts  ^  If  thou  be  with  me^  who 
 can  be  againft  me  ?  Surely  the  Lord  God  is  a  Su» 
 and  a  Shield  )  the  Lord  will  give  Grace  and  Glory^ 
 no  *  good  thing  will  he  withhold  from  them  that  walk 
 uprightly.  '|~  Through  thee  I  jhall  do  valiantly^  thou 
 jhalt  tread  down  all  my  Enemies,  ||  //  is  the  Lord 
 that  ferformeth  all  things  for  me,  **  /  can  do  all 
 things  through  Chriji  which  fir engt hens  me.  ^\  I 
 mil  rejoice  in  thy  Salvation^  and  in  the  Name  of 
 tny  God  will  I  fet  up  my  Banners.  (j||  Lord,  I  be^ 
 lieve,  help  thou  my  Vnbelief. 
 
 When  we  have  done  thefe  things  with  the  beft 
 Devotion  we  can,  it  will  be  a  greater  Refrefh- 
 ment  to  the  Soul,  if  we  turn  it  a  little  towards 
 thofe  who  are  the  Friends  of  our  Lord.  And 
 therefore, 
 
 VI.  Sixthly,  When  we  fee  him  give  the  fame 
 Bread  to  others,  let  us  renew  A£ls  of  Love  unto 
 our  Brethren.  Let  us  think  that  we  being  ma- 
 ny, are  but  one  Body,  and  that  we  are  made 
 Members  one  of  another.  Let  us  ardently  there- 
 fore embrace  them  in  our  Arms ;  let  us  clafp 
 about  them  as  our  Friends ;  let  us  love  one  ano- 
 ther with  a  pure  Heart  fervently.  If  we  feel 
 not  the  Flame  hot  enough,  let  us  ftir  up  in  our 
 Minds  again  the  Remembrance  of  the  dear  Love 
 of  our  Lord,  and  that  will  make  us  burn  in  Af- 
 feQion  to  each   other.      That  will    utterly  put 
 
 *Pral.84.  II.      \  PfaL6o.  12.      ||  Pfal.  57.  2.  ' 
 
 **  Phil.  4.  13.      \\  Pfal.  20.  5.      llil  Mark  9.  24. 
 
 out 
 
of  our  Deportment  at  the  Holy  "Table.    247 
 
 out  all  the  fparks  of  Envy,  Anger  or  Malice 
 which  are  already  buried  ;  that  they  may  never 
 any  more  revive  to  glow  in  our  Souls.  That 
 will  teach  us  a  perfefl:  Remedy  againft  all  fuch 
 diftempered  Motions.  Let  us  but  refolve  that 
 our  Thoughts  fhall  dwell  in  the  fide  of  Chrift, 
 and  Hell  can  never  fhoot  any  of  its  Fires  unto  us. 
 If  ever  any  of  thofe  black  and  dark  Paflions  be- 
 gin to  reek,  let  us  but  prefently  enter  into  his 
 Wounds,  and  they  will  all  be  extinguifhed.  When 
 we  feel  but  the  loving  warmth  of  his  Heart,  all 
 our  Anger  will  turn  into  Love,  and  all  our  Ene- 
 mies will  find  us  Friends.  Let  us  refolve  there- 
 fore, now  that  we  remember  his  Love  to  his  Ene- 
 mies, that  we  will  never  bear  any  hatred  more 
 to  ours.  Let  us  refolve,  now  that  we  fee  how  he 
 diftributes  himfelf  to  us  all,  that  we  will  never 
 contemn  nor  defpife  the  meaneft  Brother :  That 
 the  Eye  fball  not  fay  to  the  Foot,  I  have  no 
 need  of  thee  ;  that  one  Member  (ball  not  ftrike 
 another ;  that  we  will  live  in  all  Peace  and  Love, 
 bearing  one  another's  Infirmities,  kindly  accept- 
 ing of  Reproofs,  doing  all  the  good  we  can  to 
 Soul  and  Body  ;  that  all  Men  may  know  us  to  be 
 Chrift's  Difciples.  That  we  may  do  thus,  let 
 every  Man  think  as  feriouflyas  he  can  within 
 himfelf:  Did  Chrift  die  only  for  me^  Was  his 
 'Body  broken  for  my  juke  done  ?  Are  not  other  Per^ 
 fons  as  dear  unto  him  as  my  felff  Have  we  not  all 
 eaten  of  the  fame  Loaf?  Are  we  not  about  to  drink 
 of  the  fame  Cup  f  How  jh all  I  hate  thofe  whom  my 
 Beloved  loves  f  .  How  (ball  I  envy  thofe  to  whom 
 
 be 
 
248  of  our  Deportment  at  the  Holy  Table. 
 
 he  is  fo  liberal  ?  How  [hall  I  offend  one  of  thefe  for 
 whom  Chrift  died  ?  How /hall  I  deny  my  felfto  him^ 
 to  whom  my  Lor/i  hath  given  himfelf?  0  my  Soul ! 
 hafi  not  thou  efpoufed  the  fame  Loves  with  thy 
 bleffed  Lord  f  MuH  not  all  his  Friends  and  Rela- 
 tions be  thj  IQndred  ?  Now  he  is  not  afhamed  to  call 
 them  Brethren.  And  therefore  let  them  lie  in  my 
 Bofpm^  let  my  Soul  cleave  unto  them^  let  us  keep 
 the  Vnity  of  the  Sprit  in  the  Bond  of  Peace. 
 
 Such  Heavenly  Afpirations  and  Afteftions  as 
 thefe,  would  be  as  a  fweec  Perfume  in  our  Souls, 
 that  would  make  our  Lord  delight  the  more  in  his 
 Habitation :  they  would  be  as  the  fragrant  Oint- 
 ment poured  on  the  Head  of  Jaron^  that  would 
 invite  him  the  nearer  to  us,  and  give  him  the  grea- 
 ter Contentment  in  us.  For  fo  you  read  the 
 Bridegroom  faying  in  Cant.  4.  10.  How  fair 
 is  thy  Love^  my  Sijler^  my  Spoufe  ?  how  much  better 
 is  thj  Love  than  Wine,  and  the  ^mell  of  thy  Oint- 
 ments than  Spices?  She  had  faid,  chap.  i.  j.  That 
 his  Name  was  an  Ointment  poured  forth,  the  Sa- 
 vour of  which  made  all  Virgins  Souls  in  love 
 with  him  ;  and  now  he  faith  the  very  fame  of  her, 
 That  he  was  much  enamoured  of  her  Love  (yea, 
 even  ravifhed,  as  it  is  in  the  Verfe  before)  and 
 that  nothing  was  fo  beautiful  or  fvvect  unto  him 
 as  that  Love.  Now  by  the  mention  of  the 
 ^  Ointments  (to  which  the  Pfalmift  compares 
 the  Unity  of  Brethren)  it  flhould  feem  the  Bride- 
 
 groom 
 
of  our  Deportment  at  the  Holy  Table.  249 
 
 groom  commends  not  only  her  Love  to  him,  but 
 to  all  his  5  not  only  to  the  Head,  but  the  whole 
 Body.  And  therefore  he  compares  her  prefently 
 {ver.  12.)  to  a  Garden-,  becaufe  (as  one  of  the 
 Antients  fpeaks)  fhe  brought  forth  all  the  Fruits 
 of  the  Spirit,  which  are  Love,  Joy,  Peace,  and 
 the  reft  of  their  Kindred  ;  And  to  a  Garden  en^ 
 clofed^  becaufe  guarded  againft  the  Enemy  by  the 
 hedge  and  fence  of  the  Commandments;  the  Sum 
 of  which  is  Love  to  God,  and  to  one  another. 
 
 VIL  Seventhly,  When  we  receive  the  Cup, 
 it  is  fie  that  we  fhould  again  admire  the  wonder- 
 UiLLove  of  God,  that  he  would  purchale  us  to 
 himfeif  by  '^  his  own  Blood.  And  we  fliould 
 confider  the  great  and  ineftimahle  value  of  this 
 Blood,  that  could  Tiake  Expiation,  and  give  God 
 iul!  fatisfaction  for  fuch  a  World  of  Offences. 
 The  i'/ffnite  Virtue  likewife,  as  well  as  Value  of 
 this  Sacrifice,  iliould  be  taken  into  our  Thoughts, 
 which  lafts  for  ever,  and  is  now  as  frefli  and  full 
 of  Efficacy  as  if  the  Blood  were  newly  fhed  upon 
 the  Crofs.  For  fo  the  Apoftle  faith,  f  This  Matj. 
 after  he  had  once  offered  for  Sin^  for  ever  fat  dowU' 
 on  the  right  Hand  of  God.  And  that  you  may 
 wonder  more  at  the  Excellency  of  this  Offering  ; 
 confider  how  many  Sins  you  have  committed, 
 and  then  guefs  how  many  the  Sins  are  which  have 
 been  committed  by  all  Men  that  have  been,  are, 
 and  fhall  be  in  the  World  ;  and  yet  that  this  one  Sa- 
 
 *  Aas2o,  2S.     '  i  Heb.  12.  10. 
 
 crifce 
 
250    of  our  Deportment  at  the  Holy  Tahlel 
 
 crifice  is  fufficient  in  God^s  account  to  take  away 
 all,  being  of  an  Everlafting  Force  and  Power, 
 And  the  better  again  to  conceive  of  this  admira- 
 ble Thing,  compare  it  with  the  Sacrifices  of  Old. 
 One  Sacrifice  could  take  away  but  one  Offence  a- 
 mong  the  '^ews^  and  that  merely  againft  a  carnal 
 Commandment ;   yet  this,  though  but  one^  can 
 take  away  all  Offences  even  againft  the  eternal 
 Law  of  God.     And  the  ftrength  of  a  Sacrifice  un- 
 der the  Law,  continued  no  longer  than  juft  while 
 it  was  offered,  but  was  to  be  repeated  again  in 
 cafe  of  a  new  Offence ;   but  the  Blood  of  Jefus 
 endures  for  ever,  ^  andbyoneOjferinghehathfer' 
 feBed  for  ever  them  that  are  fanhijied.     We  that 
 iive  at  fixteen  hundred  Years  diftance  from  that 
 Sacrifice,  may  be  as  much  expiated,  and  receive 
 as  great  benefit  by  it,  as  they  that  faw  him  upon 
 the  Altar ;    or  as  he  that  put  his  Fingers  into  his 
 Wounds,  and  thruft  his  Hand  into  his  Side.    For 
 the  Lord  laid  on  him  the  Iniquity  of  us  all ;  and  he 
 bears  the  Sins  not  only  of  that  Generation,  but  of 
 kll  fucceeding  Ages.     Think  then,  now  that  the 
 Cup  is  in  thy  Hands,  now  that  thou  drinkeft  of 
 his  Blood,  that  thou  mayft  receive  as  real  EffeQs 
 of  his  Sacrifice  as  if  thou  hadft  been  permitted  to 
 have  laid  thy  Hands  on  his  Head,  and  put  all  thy 
 Sins  upon  him,  as  Aaron  did  upon  the  Head  of  the 
 Beaft  that  was  offered  for  the  Congregation  of 
 Ifrael.     And  fo  let  thy  Thoughts  Aide  to  a  fecond 
 Meditation,  which  is  hereon  depending. 
 
 "^  Heb.  ic.  14. 
 
 3.  And 
 
of  our  Veportment  at  the  Holy  Tahle^    1 5 1 
 
 2.  And  confider  with  thy  felf  how  firm  that 
 Covenant  is  which  is  made  with  us  in  the  Blood 
 of  Jefus ;   and  how  certainly  God  will  perform 
 whatfoever  his  Son  hath  promifed.     It  is  called 
 the  Blood  of  the  ^  everUjling  Covenmt ;  which 
 doth  intimate,  That  he  fealed  the  Covenant  with 
 his  Blood,  that  he  died  to  affert  the  truth  of  all 
 that  he  faid,  and  took  it  upon  his  Death  that  he 
 was  fent  of  God  :    And  as  he  fealed  to  it  by  his 
 Death^  fo  God  did  feal  to  it  by  his  Refurrebion ; 
 which  two  put  together,  are  the  grand  Proofs 
 which  we  have  to  fhew  for  the  Truth  of  the 
 Gofpel.     And  then  we  may  be  confident  that 
 the  Mercy  of  the  Lord  endures  for  ever ;    for  the 
 Seal  of  the  Covenant  is  Everlaflmg,   and  never 
 fails.     The  firft  Covenant  was  made  by  Blood, 
 as  you  may  fee,  Exod.  24.  7,  8.  yea  there  is  fuch 
 an  Affinity  between  thefe  words,  fa^cfio  and  fa^- 
 guis^  that  in  all  likelihood  their  nearnefs  arifes  from 
 hence;  becaufe  by  Blood  all  Eftablifhmentsand 
 Sandions  were  wont  to  be  made :   But  the  Blood 
 of  that  Covenant  vanlfhed  away,  and  never  rofe 
 again ;  and  fo  in  time  did  the  Covenant  it  felf,  as 
 the  Apoftle  tells  us,  Heb.  8.  i  j.     And  therefore 
 the  Lord  fealed  the  new  Compafl:  by  a  better 
 Blood,  which  is  quickened  again  to  an  Eternal 
 Life ;  to  affure  us  that  the  Mercies  of  it  (hall  never 
 ceafe.     Here  therefore  thy  Soul  may  again  plead 
 with  God  that  he  would  put  his  Laws  into  thy 
 Heart,  and  write  them  in  thy  Mind,  and  that  thy 
 
 *  Heb.  13.  20. 
 
 Sins 
 
1^1  Of  our  Deportment  at  the  Holy  Table. 
 
 Sins  and  Iniquities  he  would  remember  no  more  ; 
 which  is  the  fum  of  the  Covenant,  as  it  there 
 follows  in  the  Apoftle's  Difcourfe,  Heh.  lo.  i6, 
 17.  Thou  mayft  grow  confident,  and  rejoice 
 in  God  thy  Salvation  :  thou  mayft  defire  him  to 
 remember,  that  it  is  the  precious  Blood  of  his  Son 
 which  thou  remembreft ;  thou  mayft  tell  him 
 that  it  is  not  the  Blood  of  Bulls  and  Goats  that  thou 
 pleadeft,  but  of  Jefus  the  Lamb  of  God,  without 
 Spot  or  Blemifh.  Thou  mayft  ask  him  if  he  do 
 not  fee  that  Blood  in  the  Heavens ;  if  he  be  not 
 more  pleafed  with  it,  than  with  the  Blood  of  the 
 Cattel  upon  a  thoufand  Hills. 
 
 Say,  Lord^  is  the  Blood  of  Jefus  dead  ?  doth  it  not 
 cry  as  loud  in  thine  Ears  as  ever  ?  Haji  thou  not 
 made  him  a  Priefl  after  the  Power  of  an  endlefs  Life? 
 Tea^  haft  thou  not  fworn^  and  is  it  not  imfcffible 
 that  thou  jhould'^fl  repent  ?  Then  I  humbly  crave 
 that  a  poor  Sinner  which  hath  nothing  to  ojfer  thee^ 
 may  he  accepted  hy  that  Offering.  Then  let  me  live 
 by  his  Life^  as  Jo  many  already  have  done  :  Let  me 
 know  that  thou  art  well  pleafed  with  Sinners  through 
 him  :  Let  me  knew  that  1  have  found  favour  in  thtne 
 Eyes,  Let  all  the  Prayers  that  I  have  now  made,  be 
 gracioufly  accepted.  Remember  all  my  Offerings^  and 
 accept  of  my  Sacrifice  of  Prayers  and  Praifes,  Tea^ 
 remember  his  Bloody  when  I  ao  not  aBually  remember 
 it ;  and  when  I  am  Jilent^  and  do  not  pray^  let  that 
 prevail  for  BUfJings  upon  me.  Doth  not  the  Kjng 
 joy  in  thy  ftrength?    ^  ^'  Haft  thou  not  given  him 
 
 *  Pfal.  21. 
 
 ''  his 
 
of  our  Deportment  at  the  Holy  Table.  25} 
 
 "  his  Hearths  defire^  and  not  with-holden  the  re^ 
 ^'  que  ft  of  his  Lips  ?  Thou  haft  fet  a  Crorvn  of  pure 
 "  Gold  ufon  his  Head.  He  asked  Life  of  thee^  and 
 *^  thou  gave  ft  it  him.,  even  length  of  Days  for  ever 
 "  and  ever.  His  Glory  is  great  in  thy  Salvation  : 
 *'  Honour  and  Majefty  hafl  thou  laid  upon  him, 
 ''  For  thou  haH  made  him  moH  hleffed  for  ever : 
 *'  Thou  ha  si  made  him  exceedingglad  with  thj  Coun- 
 ^'  tenance :  And  therefore  fence  he  lives,  let  us  live 
 ^'  alfo :  Since  thou  haH  heard  him^  hear  us  alfo\ 
 ''  for  his  fake  fend  us  help  out  of  thy  Saniiuary^ 
 *^  and  ftrengthen  us  out  of  Sion.  Grant  us  accord- 
 "  ing  to  our  Hearty  and  fulfil  all  our  Petitions, 
 ^^  Save  Lord  !  let  the  KJ»g  hear  us  when  we  callj*"* 
 
 J.  Meditate  likewife  what  danger  there  is  in 
 not  ftanding  to  that  Covenant  which  is  here  con-^ 
 firmed  by  Blood  between  God  and  us.  They 
 ufed  when  they  made  Covenants  by  Blood,  to 
 cut  the  Beafts  in  funder,  and  both  Parties  paffed 
 between  the  two  haifs,  (as  you  may  fee,  Jer,  34. 
 18,  19.)  Which  Cuftom  was  as  old  as  Jbraham^s 
 Time,  as  Gen.  15.  10, 17,  18.  will  inform  you. 
 This  pafling  of  both  Parties  between  the  Parts 
 of  the  Beaft,  was  as  much  as  a  wifli,  that  fo  it 
 might  befal  him  that  fhould  break  the  Covenant 
 which  was  made  between  them.  Now  when  we 
 behold  the  Blood  of  the  Son  of  God  poured  our, 
 and  his  Body  broken,  and  foa  Covenant  ftricken 
 between  God  and  us,  by  his  receiving  him  into 
 Heaven,  and  our  drinking  of  his  Blood,  and  eat- 
 ing of  his  Body  here  on  £artb,  we  fljould  think 
 what  the  danger  will  be  of  not  being  ftedfaft  in 
 
 hfs 
 
2  54    Of  our  Deportment  at  the  Holy  Table. 
 
 his  Covenant.  God  will  require  his  Son's  Blood 
 at  our  hands.  The  Lord  of  that  Servant  will 
 come  in  a  Day  when  he  looks  not  for  him,  and 
 in  an  Hour  that  he  is  not  aware  of,  j^  ^tx^loy^wei  dv 
 Tof,  and  JhaO  cut  him  in  [under ^  and  give  him  his 
 Portion  with  the  Hypocrites,  Mat.  24.  50,  51. 
 1  have  often  thought  that  he  alludes  to  that  Cuf- 
 tom  of  cutting  the  Beaft  in  twain,  and  that  the 
 meaning  is ;  ''  All  Perfons  that  are  deceitful  and 
 *^  falfe,  or  as  St.  '^  Luke'^s  Phrafe  is,  a^/ro/,  Vn- 
 "  believers  J  unfaithful  Souls,  all  that  break  their 
 ^'  Faith  withChrift,  and  violate  his  Covenant, 
 *^  they  fball  be  cut  in  two  (as  the  word  fignifies) 
 *^  they  (hall  have  fuch  an  Execution  done  upon 
 "  them,  as  was  done  upon  the  Beaft  of  old, 
 **  and  receive  fuch  a  horrible  doom  as  is  fit  for 
 <^  perjured  Perfons.  They  fhall  be  broken  in 
 *^  pieces  as  his  Son  was  broken.  Yea,  he  will 
 "  fall  upon  them,  as  a  Stone,  and  grind  them  to 
 *'  Powder,  feeing  they  would  not  love  him,  as  the 
 *^  Bread  of  Life  bruifed  for  them,  Mat.  22. 44." 
 This  fad  Meditation  may  not  be  unfeafonable 
 at  a  Feaft  of  Joy,  no  more  than  a  little  Vine- 
 gar in  a  mixture  of  many  Sweets.  And  as 
 dreadful  as  it  is,  it  may  bring  us  the  more 
 abundant  Comfort  afterward,  by  making  us 
 firm  to  God,  and  eftablilhing  us  in  Faith  and 
 Obedience. 
 
 But  whether  the  Reader  will  think  fit  to  me- 
 ditate of  this  matter  at  that  time  or  no ;  yet  let 
 
 *  Luke  12.  45. 
 
 me 
 
 A 
 
of  our  Deportment  at  the  Holy  Tahle.  255: 
 
 me  ftay  his  Thoughts   awhile  now,  and  entreat 
 him  ferioufly  to  think  what  the  doom  of  all  thofe 
 will  be,  who  rebel  againft  Him  to  whom  they 
 have  fo  often  fworn  Subjection.     The  Love  of 
 God  cannot  make  them  love  him  ;    the  Blood  of 
 Chrift  cannot  make  them  bleed  ;   notwithliand- 
 ing  the  Death  of  Chrift,  they  will  die ;     and 
 all  the  bands  that  he  can  lay  upon  them,    will 
 not  hold  them  faft.     O  what  Chains  of  Dark- 
 nefs  are  they  referved  for,  who  break  fo  many 
 Cords  of  Love  afunder  !    What  a  Sacrifice  muft 
 they  be  to  the  Vengeance  of  God,  whom  the 
 Sacrifice  of  Chrift  on  the  Crofs  could  not  deliver  ! 
 The  Wrach  of  God  will  utterly  conru.  ne,  and 
 burn  them  up.     They  fhall  be  a  whole  Burnt- 
 Offering  to  his  fiery  Indignation  ;  they  themfelves 
 fhall  fatisfy  for  their  Sins,  and  then  be  can  never 
 be  fatisfied.     Thefe  Men  rake^   all  the  guilt  of 
 their  Sins  upon  their  own  Souls,  and  fearlefiy  go 
 to  Hell,  as  tho  they  could  bear  his  indignation, 
 or  fave  themfelves  from  the  Fury  of  Iiis  Anger. 
 O  let  Sinners  confider  what  they  do  when  they 
 negled  fo  great  Salvation.     So  far  fhall  they  be 
 from  being  Chrifts  and  Saviours  to  themfelves, 
 that  they  fhall  be  their  own  Devils  and  Tormen- 
 tors.    1  heir  Spirits  fhall  turn  into  Fiends,  and 
 they  fhall  miferably  rage  and  fume  againft  their 
 own   felves ;    and  eternally   crucify  their  own 
 Hearts,  in  vexing  and  racking  Thoughts.     Their 
 Anger  and  Difpleafure  fhall  burn  againft  their 
 own  Souls,  for  their  contempt  of  the  Covenant  of 
 Grace :  the  Blood  of  Chrift  will  call  for  their 
 
 U  Blood; 
 
2  5^  Of  oar  Deportment  at  the  Holy  Table. 
 
 Blood ;  the  Pardon  that  was  offered,  will  plead 
 for  no  Pardon  ;  anc*  all  the  Expence  which  God 
 hath  been  ar,  will  be  charged  upon  them.  What 
 then  will  they  do,  when  they  fhall  be  rendred 
 guihy  of  the  Blood  of  the  Lord  ;  when  the  Love 
 of  God  it  felf  will  be  their  Accufer ;  when  they 
 fhall  be  oppreffed,  and  cafb  under  an  infinite 
 Debt  which  they  can  never  pay  ?  They  muft 
 groan,  and  figh,  and  cry  under  the  burden  to 
 all  Eternity  ;  and  the  Name  of  Chrift,  which  is 
 fo  fweet  to  converted  Sinners,  will  be  a  name 
 of  Death  and  Horror  unto  them  ;  and  the  Blood 
 of  Chrift,  which  is  the  Life  of  all  the  Holy  Ones 
 of  God,  will  be  like  red  and  bloody  Colours  to 
 fome  Creatures,  which  will  make  them  raging- 
 mad.  If  I  could  exaggerate  this  as  it  deferves, 
 methinks  I  could  affright  a  Soul  that  is  in  the  pro- 
 foundeff  Sleep  in  the  Devil's  Arms.  And  yet 
 why  fhould  I  think  fuch  a  Thought  ?  If  the  Blood 
 of  Chrift  cannot  do  it,  but  Men  will  die  in  fe- 
 cure  finning,  why  (hould  we  think  to  prevail? 
 O  think  of  the  Blood  of  Chrift  therefore,  and  let 
 it  not  be  (hed  in  vain.  Think  how  angry  he  will 
 be  that  his  deareft  Heart-blood  fhould  be  fpilt  on 
 the  Ground  like  Water,  to  no  purpofe  at  all  as 
 to  thy  Soul.  Think  how  it  grieves  him  to  fee 
 his  Love  fo  undervalued ;  how  it  pierces  him 
 to  fee  his  Blood  trodden  under  feet ;  into  what 
 Anger  his  Love  will  at  laft  turn  :  and  this  will 
 move  thee  more  than  all  that  I  can  fay.  If  a 
 Man  could  fpeak  nothing  but  Fire,  and  Smoke, 
 and  Blood ;    if  Flames  ftiould  come  out  of  his 
 
 Mouth 
 
of  our  Deportment  at  the  Holy  TaUe.  257 
 
 Moutji  inftead  of  Words ;  if  he  had  a  Voice  like 
 Thunder,  and  an  Eye  like  Lightning,  he  could 
 not  reprefent  unto  you  the  Mifery  of  thofe  that 
 make  no  reckoning  of  the  Blood  of  the  Son  of 
 'God.     The  very  Sun  (hall  be  turned  into  Darknefs 
 (faith  the  Apoftle  out  of  Joel^  Afls  2.  20.)  and 
 the  Moon  into  Bloody  before  the  great  and  notable 
 Day  of  the  Lord^  viz.  the  Day  when  he  fhall 
 come  to  deflroy  the  Enemies  of  his  Crofs.     And 
 yet  he  feems  there  to  fpeak  but  of  one  particu- 
 lar Day  of  Judgment  upon  the  Jewtjh  Nation, 
 who  crucified  the  Lord  of  Life  ;    and  that  was 
 but  a  Type  and  Figure  of  the  laft  Day,    and 
 came  far  fhort  of  the  Blacknefs  and  Darknefs  of 
 that  Time,   when  the  Lord  will  come  to  take 
 vengeance  on  all  them  that  know  not  God,  and 
 obey  not  the  Gofpel  of  the  Lord  Jefus.     How 
 terrible  would  it  be  to  fee  the  Heavens  all  co- 
 vered  with  Clouds  of  Blood,    to  feel  drops  of 
 Blood  come  raining  down  upon  our  Heads ;  and 
 next,  flaowers  of  Fire  from  the  melting  Sun,  come 
 trickling  down  upon  our  Eyes  ;  and  then  Sheets 
 of  Flames  wrapping  about  our  Bodies ;    to  hear 
 the  Earth  groan,  and  the  Pillars  of  the  World 
 crack,  as  if  the  whole  Frame  of  Nature  were  a 
 dying,    and  the  World  were  tumbling  into  its 
 Grave?    All  this  would  be  but  a  petty  Image  of 
 that  dreadful  Day,  when  the  Sun  of  Righteouf- 
 nefs  fhall  be  clothed  with  Clouds  of  Wrath,  when 
 his  Countenance  fliall  be  as  Flames  of  Fire  ;  when 
 he  fhall  clothe  himfelf  with  Vengeance  as  a  Gar- 
 m«nt,  when  the  Lamb  of  God  himfelf  fhall  roar 
 
 U  2  like 
 
258   of  our  "Deportment  at  the  Holy  Table. 
 
 like  a  Lion,  and   the  meek  and  compaffionate 
 Jefus  fhall  rend  in  pieces,  and  devour,     ^here 
 can  be  nothing  more  ftrange,  than  for  a  Lamb 
 to  be  angry,  for  a  Sheep  to  tear  and   deftroy. 
 If  he  once  gird  his  Sword  upon  his  Thigh,  and 
 refolve  to  dip  his  Feet  in  the  Blood  of  the  wicked, 
 it  will  be  a  difmal,  a  bloody  Day  indeed ;  and 
 woe  be  to  all  thofe  on  whom  that  dreadful  Storm 
 fhall  fall,  when  the  God  of  Heaven  himfelf  fhall 
 come  in  flaming  Fire  to  deftroy  his  Adverfaries. 
 For  ever  fhall  they  lie  wallowing  in  their  own 
 Blood,   and  all  their  Blood  fhall  be  turned  into 
 Fire,  and  they  fhall  bathe  themfelves  in  Streams 
 of  Brimftonc,   and  roll  themfelves  in   Beds  of 
 Flames,  and  their  Torment  fhall   never  ceafe. 
 Much  rather  would  I  have  a  Lion  fatisfy    his 
 bloody  Jaws  with  my  Flefb,  or  a  cruel  Tyrant 
 rake  in  my  Bowels  with  the  Teeth  of  burning 
 Irons,  or  be  prickt  to  death  with  Needles ;  or 
 endure  all  the  Miferies  that  any  ingenious  witty 
 Devil  can  invent ;  than  fall  into  the  angry  Hands 
 of  a  loving  Saviour.     Much  rather  would  I  fee 
 the  Sun  fcowl,  and  all  the  Clouds  of  Heaven 
 come  rattling  down  in  a  Tempeft  upon  my  Head, 
 than  behold  the  leaft  Frown  in  the  Brow  of  the 
 blefled  Jefus.     What  Anger  muft  that  be  which 
 fhall  lie  in  the  bofom  of  Love  ?  What  Fire  burns 
 like  to  Jealoufy  ?  Who  fo  enraged  as  thofe  whofe 
 Love  is  abufed,  and  grofly  contemned  ?   All  that 
 the  Apoftle  can  tell  us  in  anfwer  to  this  Queftion, 
 is,  the  t  cur  God  is  a  confuming  Fire,  Heb.  12.  29. 
 Our  God,  even  the  God  of  Chriftians,  the  God 
 
 of 
 
of  our  D&portment  at  the  Holy  Table.    2  jp 
 
 of  St.  Paul,  the  God  and  Father  of  our  Lord 
 Jefus,  the  God  of  Love  and  Goodnefs,  is  a  burn- 
 ing,  confuming  Fire.  And  who  may  dwell  with 
 everlafting  Burnings?  Who  may  abide  when  he 
 is  angry  ?  Left  any  fhould  fay  that  the  Blood  of 
 Jefus  fhall  quench  the  Flames,  and  extinguifh 
 thefe  angry  Heats,  obferve  to  whom  he  fpeaks 
 thefe  words  ;  not  to  Men  under  the  Law,  from 
 the  fiery  Mount,  but  to  thofe  who  were  come 
 to  Mount  Sion^  to  "Jefus  the  Mediator  of  the  New 
 Covencint,  and  to  the  Blood  of  fprinklingy  &c.  ver, 
 22,  24.  From  whence  he  concludes  thefe  two 
 Things : 
 
 f />/,  That  greater  Punifbment  (liall  be  in- 
 flifted  on  Chriftians  than  others,  if  they  re- 
 fufe  Obedience  to  Chrift's  Commands,  ver.2^. 
 
 Secondly^  That  therefore  they  fhould  ferioufly 
 betake  themfelves  to  the  Service  of  their  Lord, 
 with  Reverence  and  godly  Fear,  ver.  28,  29. 
 
 Wicked  Men  conclude,  O  we  (hall  efcape  well 
 enough ;  take  you  no  Care ;  Chrift  hath  died 
 and  done  all  for  us.  We  need  not  be  fo  fcrupu- 
 lous,  fince  he  hath  fatisfied  for  our  Sins.  But  the 
 Apoftle  makes  juft  the  quite  contrary  Concludon, 
 We  are  come  to  the  Blood  of  Jefi^Sy  &:c.  Therefore 
 fee  thatjiou  refufe  not  him  that  fpeaketh^  Src.  The 
 Blood  of  Jefus  fpeaks  better  thiogs  to  thofe  that 
 accept  of  the  Gofpel  and  obey  it,  than  the  Blood 
 of  Jb$Ps  Sacrifice  did  ;  but  to  all  that  refufe  it, 
 it  fpeaks  more  fadly  than  the  Blood  that  cried  a- 
 gainft  Cain ;  and  for  ever  fhall  fuch  Men  be 
 baniflied  from  the  Face  of  God, 
 
 U  3  The 
 
26 o  of  our  Deportment  at  the  Hoiy  Table. 
 
 The  Apoftle,  you  fee,  reprefents  our  God  thus 
 terrible,  after  be  had  moft  highly  magnified  the 
 Privilege  of  Chriftians ;  and  that  will  apologize 
 for  me  who  have  diverted  to  this  fad  Difcourfe, 
 when  I  was  treating  of  the  joyful  Feaft  of  Chrif- 
 tians.   But  to  that  I  fball  now  return  again. 
 
 VIII.  Eighthly,  After  all  this,  let  us  meditate 
 of  the  Joys  of  Heaven,  of  the  Eternal  Supper  of 
 the  Lamb,  and  theblelfed  Life  that  we  fhall  live 
 above. 
 
 For  the  Joys  of  the  other  World  are  ufually 
 expreffed  among  the  Jews^  by  eating  and  drinking  ; 
 greater  plenty  of  Cheer  was  in  their  Country 
 than  any  other,  being  a  Land  flowing  with  Milk 
 and  Honey.  You  may  fee  a  Footftep  of  this  in 
 the  New  Teftament,  befides  all  thofe  in  the 
 Old.  One  that  fat  at  Meat  w^ith  our  Saviour, 
 faith,  {Luke  14.  15.)  Bleffed  is  he  that  Jhall  eat 
 Bread  in  the  Kingdom  of  God.  Which  fome  fay 
 was  an  ordinary  faying  among  the  Rabbins.  This 
 is  moft  certain,  that  there  are  ftrange  Things  in 
 their  later  Writers  concerning  the  l"lj;  \X  Garden 
 of  Eden,  or  Pleafure  that  is  above;  anfwerable 
 to  that  which  was  below  :  Where  they  fpeak  of 
 delightful  Rivers,  of  Tables  furnifhed  with  Le-^ 
 ^iathan  and  Behemoth ;  by  which  it  is  likely  their 
 Doftors  firft  underftood  fome  fpiritual  Dainties, 
 and  under  this  Mythology  did  hide  an  excellent 
 meaning.  But  the  great  Impoftor  Mahomet  hath 
 from  thence  fabricated  his  carnal  brutifh  Fara- 
 dife^  taking  them  in  a  grofs  and  unworthy  fenfe. 
 
 The 
 
of  our  Deportment  at  the  Holy  Table.  1 6 1 
 
 The  like  they  fpeak  of  Wine  kept  from  the  be- 
 ginning of  the  World  in  a  certain  place,  /.  e.  ex- 
 cellent old  Wine,  of  which,  together  with  the 
 LevUthan^  their  Meffiah  fliall  firft  tafte  ;  and  then 
 the  Juft  they  exped  fhall  be  feafled.     So  R.  Hai^ 
 in  his  Book  of  the  Interpretation  of  Drearas, 
 faith,  That  it  is  a  fign  of  good  to  fee  in  our  Sleep 
 white  Grapes  ;    and  the  eating  of  them  fignifies 
 the  poffeflion  of  Eternal  Life,  becaufe  they  fhew 
 .  the  Wine  that  is  kept  in  Grapes  iT'trNl!}   ""D^a 
 from  the  days  of  the  heginmng.     All  which  I  brieg 
 for  this  purpofe,  that  you  may  fee,  they  ufed  by 
 eating  and  drinking  to  fet  forth  the  Joys  of  Hea- 
 ven, and  that  you  may  better  underftand  thofe 
 words  of  our  Saviour  immediately  after  i.e  bad 
 given  them  this  Sacramental  Bread  and  Wine, 
 Mat.  26.  29.    1  will  not  drink  henceforth  of  this 
 Fruit  of  the  Vine^  until  that  Day^  when  I  drink  it 
 new  with  jou  in  my  Father'^s  Kjngdorn.     Which  is 
 no  more  than  to  fay,    I  fhall  never  feaft  again 
 with  you  till  we  meet  in  Heaven,   and  partake 
 together  of  thofe  Joys  that  are  figurative;  v  ex- 
 preffed  by  new  Wine.     In  fome  regard,  and  of 
 fome  forts,   »^ii?  Wine  is  the  beft,  and  in  others 
 old  is  preferred ;    and  fo  fometimes  by  the  one, 
 fometimes  by  the  other,  thofe  eternal  Pleafures 
 are  denoted.     St.  Luke  alfo  hath  the  fame  fenfe 
 more  fully,  chap, '22,  16.    I  will  not  eat  any  more 
 thereof    (i,  e.  of  the  Paffover)    until   it  he  ful- 
 filed  in  the  Kjr^gdom  of  God ;  i.  e.  f  will  oot  keep 
 with  you  another   folemn  Commemoration  of 
 God's  Mercies  (though  he  did  eat  with  theoi 
 
 U  4  when 
 
^6  z    Of  our  'Deportment  at  the  Holy  "table. 
 
 when  he  rofe  again  ;)  but  the  next  Feftivity  that 
 we  Oiall  celebrate  together,  muft  be  in  Heaven, 
 in  the  very  Prefence  of  God,  when  the  Devil 
 your  gre'^t  Enenf^y  fball  be  overthrown  and  quite 
 deftroyed,  as  Pharaoh  was.  And  again,  ^uer.  i8. 
 he  faith>  /  will  not.  drink  of  the  Fruit  of  the  VinCy 
 until  the  Kjngdom  of  God,  fhdl  come.  Which 
 f-gnifies  ro  more  but  that  he  and  they  fhould 
 not  rejoice  lopecher  any  more,  till  they  came  to 
 drink  of  the  Rivers  of  God's  Pleafures.  From 
 all  which  we  may  wt^ll  collet,  That  the  Wine 
 here  in  the  Kingdom  of  the  Son,  is  an  Emblem 
 of  the  Wine  in  the  Kingdom  of  the  Father.  In 
 this  World  is  the  Kingdom  of  Chrift,  in  the 
 World  to  come  fhall  be  the  Kingdom  of  God  ; 
 and  what  is  done  here,  is  a  Shadow  of  what 
 fliall  be  done  in  a  more  excellent  manner  here- 
 after ;  and  therefore  this  Holy  Feaft  fhould  re- 
 prefent  unto  us  thofe  Heavenly  Delights.  From 
 this  Wine  of  the  Grape  we  Qiould  endeavour  to 
 raife  our  Minds  to  the  dj/©-  vomU,  that  which  is 
 apprehended  by  the  Mind,  and  tafted  by  the  Fa- 
 late  of  the  Soul,  which  flows  from  God  him- 
 felf.  We  fhould  think  that  thefe  are  but  fome 
 Toretaftes  of  thofe  Pleafures  that  he  will  hereafter 
 beftow  upon  us,  but  the  Jntefafls  of  the  Eter- 
 nal Supper,  but  the  Vigils  of  the  Everlafting 
 Refl;  and  that  now  we  rather  fafl  than  feafl:, 
 if  we  compare  thefe  Joys  with  thofe  that  are 
 above.  We  fhould  look  upon  thefe  as  an  aiTu- 
 ranee  of  better  Cheer,  where  our  Appetites 
 fliould  be  fatiated,   and  our  Thirfl  quenched ; 
 
 where 
 
of  our  Deportment  at  the  Holy  Table.    263 
 
 where  we  fhall  fee  the  Lord  Jefus  in  his  Glory, 
 and  feaft  our  Eyes  with  the  fight  of  his  Beauty  ; 
 yea,  where  we  fhall  be  ravifhed  with  the  fight 
 of  God  himfelf,  and  fhall  drink  of  the  Pleafures 
 that  ftream  from  the  Light  of  his  blefled  Face. 
 And  after  thofe  Things  in  the  World  to  come, 
 fbould  we  ftrive  to  fl:ir  up  the  Longings  of  our 
 Soul:  We  fhould  defire  to  be  in  Heaven,  we 
 fhould  thirft  after  larger  Draughts,  to  quench  our 
 thirft  in  the  Ocean  it  felf,  and  to  pafs  from  this 
 dark  Glafs,  and  this  Veil  of  the  Sacraments,  to 
 the  clear  Vilion  of  his  Brightnefs.  For  if  God 
 do  here  fatisfy  his  faithful  Servants  as  with  Mar- 
 row and  Fatnefs,  much  more  in  the  World  to 
 come  will  he  replenifh  and  fill  them  with  Sweet- 
 nefs  and  Joy  it  felf. 
 
 IX.  Ninthly,  And  in  the  Conclufion,  we 
 fhould  give  God  Thanks  for  thefe  great  Favours, 
 for  the  Hopes  of  his  Glory,  for  the  Taftes  which 
 he  gives  us  before-hand,  for  all  the  Fruits  of  his 
 Son's  Death,  and  the  Earnefts  v/e  have  of  the 
 Eternal  Inheritance.  We  fhould  begin  to  praife 
 him  with  the  Heavenly  Hoft,  and  to  join  our 
 Hearts  and  Voices  with  the  Celeftial  Quire  ;  we 
 fhould  wifh,  that  we  could  make  all  the  World 
 ring  with  his  Praifes,  and  that  we  could  make 
 all  Men  hear  from  the  Eaft  to  the  Weft  the 
 found  of  our  Thankfgivings.  We  fliould  fing 
 that  Ttijdyiov,  \A7hich  all  the  Churches  of  Chrift 
 throughout  all  Ages  have  fung,  "^  faying,  Holy^ 
 
 *  See  the  Learned' Mr.  Thorndike  in  his  Relig.  Affemb. 
 
264  of  our  T>e[>ortment  at  the  Holy  Table. 
 
 Holjf^  Holy  Lord  God  o/HoJis,  Heaven  and  Earth 
 Are  full  of  thy  Glory.  And  fo  we  read  that  as 
 foon  as  our  Saviour  had  fpoken  thofe  Words, 
 That  he  would  not  any  more  drink  with  them 
 till  the  Kingdom  of  his  Father  fliould  come,  they 
 fung  an  Hymn^  or  Pfalm  of  Praife,  and  fo  went 
 forth.  And  indeed  who  can  fufRcientiy  praife 
 his  Divine  Majefty  !  The  Tongues  of  Angels  ftam- 
 mer  in  uttering  of  his  Goodnefs ;  and  we  become 
 dumb,  the  more  we  endeavour  to  fpeak  of  it. 
 The  higheft  of  our  Praifes  is  humbly  and  aftedio- 
 nately  to  acknowledge  that  we  cannot  fufficiently 
 praife  him ;  the  greateft  of  our  Endeavours  is 
 daily  to  admire  him  ;  the  furtheft  we  can  ftrain 
 our  Souls,  is  to  long  for  Eternity,  wherein  it 
 may  be  our  Imployment  to  admire  and  praife 
 him.  Call  upon  the  Armies  of  Angels,  and  wifh 
 them  to  praife  him,  feeing  thou  canft  not ;  call 
 upon  all  Men,  and  bid  them  praife  him  ;  wi(h 
 thou  couldft  awake  all  the  World,  that  all  Crea- 
 tures might  praife  him.  And  make  thine  own 
 Soul  hear  more  plainly,  call  upon  it  more  fhrilly, 
 call  upon  it  again  and  again,  call  upon  it  every 
 Day  to  praife  him :  Say  as  the  Pfalmift  doth, 
 'I'  Blefs  the  Lord,  ye  h^  Angels  which  excel  in 
 firength^  that  do  his  Commandments^  hearkning 
 to  the  Voice  of  his  words.  Blefs  the  Lord^  all  ye  his 
 Hofls :  ye  Minifiers  of  his  that  d^  his  Pleafure. 
 Blefs  the  Lord  all  his  Works  in  all  places  of  his  Do^ 
 minion.     Blefs  the  Lord^  0  my  Soul. 
 
 •I  Pfal.  lo-y. 
 
of  our  Veportment  at  the  Holy  Table.  26^ 
 
 A  P  R  A  Y  E  R. 
 
 BVT  lean  never  praife  Thee  enough^  0  Thou 
 great  Lover  of  Souls j  ani  therefore  let  me  live 
 eternally  to  praife  Thee,  Bring  me  into  thy  Hea- 
 venly KJngdom^  when  Thou  hafl  by  fuch  Means  as 
 t  be fe  prepared  me  for  it  ;  that  there  I  may  more  fully 
 underfiand  and  injo)  the  Fruits  of  thy  wondrous 
 Love  ;  and  alfo  blefs  and  praife  Thee  perpetually  for 
 them^  in  that  Fulnefs  of  joy  which  is  at  thy  Right 
 Hand, 
 
 Make  me  to  long  more  for  that  Day,  when  I  fhall 
 be  fo  hapfy  ;  and  by  the  tafles  Thou  give  ft  me  here 
 of  thy  Goodnefs,  fiir  up  my  hunger  and  thirfl  to  be 
 perfellly  fatisjied  with  it. 
 
 Bleffed  be  thy  Name  that  J  have  any  hopes  thereof. 
 Blejfed  be  thy  Name  for  thofe  Jffurances  Thou  hajl 
 now  given  me  ^  that  1  fhall  be  fo  happy,  Tea^  bleffed^ 
 for  ever  bleffed  be  thy  Name^  that  I  have  felt  thofe 
 "Joys  in  my  Soul,  which  are  the  beginnings  and  the 
 earnefl  of  that  future  Happinefs. 
 
 Lord  help  me  to  rejoice  more  and  more  in  the  Hopes 
 and  Jffurances  of  it :  to  rejoice  with  Joy  unfpeak- 
 able,  and  full  of  Glory,  Let  my  Joy  be  fo  full,  that 
 my  Mouth  may  be  filled  with  thy  Praife  all  my  Life 
 long ;  through  Chrijl  our  bleffed  Saviour  and  Re- 
 deemer^ &c. 
 
 Mcnfa 
 
^66         71^^  Poftcoenium  3  or^ 
 
 Menfa  Myftica. 
 
 SECT.     IV. 
 
 The   PoflcoenTum ;   or,   Of  our 
 DepGrtnient  afterward. 
 
 ■  -T 
 
 CHAP.    XV. 
 
 An  Entrance  ufon  the  Difcourfe  /ibout  our  Behaviour 
 afterward,  four  forts  of  Chrijlians  ohferved. 
 We  muft  flrive  to  be  of  the  highelt ;  by  fi riving 
 to  keep  thofe  good  Affections  alive ^  which  are  he^ 
 gotten  in  us  at  this  Holy  FeaB. 
 
 AND  now  that  we  have  had  a  fight  of 
 them,  let  us  remember  him  And  his  Love 
 more  than  Wine :  Let  his  Name  be  engraven  upon 
 our  Hearts,  and  his  Image  remain  fair  and  lively 
 upon  our  Souls.  Let  us  find  a  kind  of  unwil- 
 lingnefs  to  admit  of  any  other  Company,  and 
 fay  in  the  fecrets  of  our  Mind,  None  but  Chrilty 
 none  but  ChriH.  Yea,  when  we  do  return  to 
 converfe  again  with  other  Things,  let  us  ftillbe 
 looking  back  towards  him,  as  one  that  hath  got 
 our  Hearts,  and  fay,  Lord  evermore  give  us  this 
 
 Bread, 
 
Ofcur  Deporttmut  afterward.  267 
 Bread.  Let  us  labour  that  other  Objefts  may 
 not  come  near  our  Hearts,  nor  make  any  fti  one 
 Impreflions  on  them :  but  that  they  may  be  fea^ 
 ed  up  by  him,  and  fo  filled  with  him,  that  all 
 Things  elfe  may  look  upon  thcmfelves  as  having 
 nothing  to  do  there.  Eufehius  Pmphilus  has  a 
 pretty  Obfervation  on  Cant.  5.  12.  where  the 
 Eyes  of  the  Beloved  are  compared  to  the  Eyes  of 
 Doves  by  the  Rivers  of  Water  *  wajhed  wtth 
 Mtlk.  Milk  (faith  be)  of  all  other  moiit  fhines 
 has  this  fingular  Property,  that  it  will  not  admit 
 of  the  Image  or  Pifture  of  any  thing  to  be  re- 
 fleaed  in  it ;  and  therefore  it  is  a  fit  refemblance 
 of  his  Eyes  in  which  nothing  vain,  infubfiftent 
 and  deceiving,  doth  cafl:  its  Shadow,  but  they 
 do  always  t^  w««  S.  ;SaIt«„,  behold  the  Being  that 
 truly  is.  Our  Souls  (hould  labour  to  imitate 
 him  as  much  as  they  can,  and  to  endeavour  at 
 leaft  that  the  World  may  not  deceive  and  cheat 
 us  with  its  Shadows  and  Piaures  of  Things  • 
 But  we  may  fee  through  them  all  to  that  Being 
 which  IS  true  and  fubftantial ;  and  on  that  our 
 Eyes  may  be  fixed,  as  on  our  only  Good  and  Hap 
 pinefs.  The  Lord  expeas  now  that  we  ftould 
 proceed  to  a  greater  Strength  by  the  higher  Food 
 he  vouchfafes  unto  us;  that  our  Knowledge 
 Ihould  be  more  bright,  that  our  Love  fhould  be 
 more  inflamed,  that  by  our  Aaions  we  ftouM 
 Jhine  like  Lights  in  rhe  World,  holding  forth  the 
 Word  of  Life.     Many  o^^he^Aijnts  upo^ 
 
 thofe 
 
2(58  The  Poftcoenium  J  or, 
 
 thofe  Words,  ^  Ca^L  6.  lo.    do  note,  that  there 
 are  four  degrees  of  Chriftians.     Some  are  but 
 newly  converted  ;  and  they  do  but  look  forth  as 
 the  Morningy  with  weak  and  trembling  Thoughts, 
 being  as  it  were  in  the  twilight,  and  not  far  en- 
 lightened.    A  fecond  fort  have  made  fome  Pro- 
 grefs,  and  are  fair  as  the  Mooft;    they  are  much 
 enlightened,  but  have  abundance  of  Spots  ftill  in 
 them,  and  fome  difcernible  Darknefs  ftill  remain- 
 ing.    A  third  fort  are  clear  as  the  Sun^  very  full 
 of  Light,  very  pure,  unblameable  and  bright  in 
 their  Converfations.     The  World  can  take  no* 
 tice  of  no  common  Failings ;  yet  fometimes  there 
 may  be  a  partial  Eclipfe,  and  if  they  mark  them- 
 felves,  they  will  obferve  many  Weaknefles ;  ^s  the 
 modern  Aftronomers  that  have  pried  more  nar- 
 rowly, have  difcerned  Spots  in  the  Body  of  the 
 Sun.    A  fourth  fort  are  they  who  are  become  fuch 
 ftrong  Chriftians,  that  are  as  terrible  as  an  Army 
 mth  Banners^   and  all  their  Enemies  fly  before 
 them.     Few   Temptations   are    able  to    worft 
 them,  but  they  are  ^cfitQaW?  '^^dveiA  m  d^yzKinMv  Tct^iuv^ 
 as  the  appearance  of  an  Angelical  Hoft;  that  are 
 fo  ftrong  in  the  Lord,  and  in  the  Power  of  his 
 might,  that  they  overcome  the  World,  and  tread 
 Satan  under  their  feet.     Now  in  which  foever 
 lower  Form  and  Rank  we  be  of  thefe,  we  fhould 
 ftrive  to  advance  to  that  which  is  higher ;    and 
 feeing  we  have  more  than  Angels   Food,    we 
 ihould  labour  to  do  the  Will  of  God  on  Earth  as 
 
 ^  Comment,  tmm  Faprum* 
 
 they 
 
of  our  Deportment  afterwards.       2(^9 
 
 they  do  in  Heaven.  We  fliould  put  on  all  the 
 Armour  of  God,  and  gird  it  clofer  to  our  Loins, 
 and  fhew  greater  Valour  to  the  perfefting  of  the 
 Conquefts  we  have  begun.  We  (hould  labour 
 to  be  fo  full  of  Chrift,  that  the  Devil  may  be 
 afraid  of  us;  and  run  avi^ay,  when  he  fees  us 
 grown  fo  ftedfaft  in  the  Faith.  For  we  muft 
 not  judge  of  the  ftate  of  our  Souls  by  our  Fer- 
 veocy  in  this  Duty  ;  but  by  the  Holinefs  of  our 
 Lives,  which  is  the  Fruit  and  Effeft  of  it.  Un- 
 lefs  our  Lives  be  better  than  they  were  before, 
 we  our  felves  are  not  made  better.  We  are  but 
 like  fome  of  the  Sefl:  of  Pythagoras,  who  held 
 that  a  Man  took  a  new  Soul,  when  to  receive 
 Oracles  he  approached  to  the  Images  of  their 
 Gods  ;  but  it  was  fuch  a  new  one,  as  was  lent 
 bim  but  for  a  time,  and  then  he  returned  to  the 
 fame  Man  he  was  before.  Such  a  new  Soul 
 Men  feem  to  have  fometime  when  they  come  to 
 the  folemn  Duties  of  their  Religion ;  they  are 
 infpired  with  ftrange  and  unufual  Affeftions,  arid 
 moved  beyond  themfelves :  But  it  is  a  Soul  that 
 lives  but  for  a  Day,  and  then  they  fall  to  their  old 
 dulnefs ;  and  as  for  their  own  Souly  it  gives  no 
 fign  of  its  amendment  and  further  renewal  after 
 the  Image  of  God. 
 
 It  is  fit  therefore  that  I  Ihould  next  of  all  con- 
 fider  what  is  to  be  done  for  the  keeping  alive, 
 and  feeding  thefe  Flames  of  Love  when  they^re 
 kindled  in  our  Souls.  And  that  Ihall  be  theflu- 
 fiaefs  of  the  next  Chapter. 
 
 CHAP. 
 
2(58         The  Poftcoenium  5  or^ 
 
 CHAP.     XVL 
 
 Eight  Directions  for  the  maintaining  thofe  good  Re^ 
 folutions  that  are  wrought  in  tis^  and  freferving 
 our  Hearts  in  a  conftant  devout  Temper.  The 
 principal  are^  not  to  return  prefentlj^  no  not  to 
 our  hone  ft  Employments  ;  and  to  have  ChriB  Cru* 
 cifed  often  in  our  Mind ;  and  to  long  for  fuch 
 another  Rep  aft  5  and  to  live  in  the  con fi  ant  Exer- 
 cife  of  Charity  to  our  Brethren. 
 
 FIRST,  I  conceive  it  will  be  a  fit  Expreflion 
 of  our  Love  afterward,  to  invite  the  Poor  if 
 we  are  able,  the  next  Meal  unto  our  Table,  or 
 to  fend  fonne  Portion  of  our  good  Things  unto 
 them.  When  God  hath  feafted  us  at  his  Houfe, 
 it  is  agreeable  that  we  fbould  feaft  others  at  ours ; 
 or  relieve  them  more  plentifully,  than  at  other 
 times.  Th^'Jews  ufed  to  fend  Portions  one  to 
 another,  and  Gifts  to  the  Poor  upon  a  good  Day^ 
 (2iS  they  call  it)  /.  e.  at  a  Feftival  or  time  of  Re- 
 joicing, as  you  may  fee  Efth,  9.  22.  The  Por- 
 tions Cl  fuppofe)  were  part  of  the  Sacrifice  of 
 Peace-oflPerings,  which  they  had  offered,  and 
 which  they  fent  unto  Friends  that  were  abfenr, 
 and  could  not  be  with  them ;  and  Gifts  to  the 
 Poor  likcwife  accompanied  them,  that  they  might 
 rejoice  in  God  alfo.  And  fo  you  read  that  the 
 firft  Chriftians,  ABs  2.  46,  47.  after  they  had 
 broken  Bread,  did  eat  their  Meat  ^  h  ct'^KoTnlh  in 
 
 ?  Pr.  Hammond, 
 
 fingle- 
 
of  our  Deportment  afterward.        171 
 
 fioglenefs,  i.e.  Liberality  and  Opennefs  of  Heart, 
 lzo'7sf  x^^v,  having  Favour,  &c.  i.  e.  doing  AQs 
 of  Charity  (as  an  excellent  Critick  notes)  unto 
 all  the  People.     It   may  be  faid,  that  we  make 
 an  Offering  at  the  Sacrament,   and  fo  need  not 
 now  renew  our  Charity  :    But  tbofe  that  think 
 fo,  forget  that  I  am  perfuidingto  keep  the  Heart 
 from  cooling,  by  laying  on  new  Fewel.     And 
 therefore  as  we  praife  God  again  in  our  private 
 Houfes,    fo  it   will  well  become  us,   and  will 
 much  affure  our  good  Difpofition  to  us,  if  we 
 again  exprefs  our  Bounty  as  we  are  able,   unto 
 others.     For  our  Charity    is  to  be   a  running 
 Stream  through  our  whole  Lives ;  and  therefore 
 this  Advice  is  good  to  keep  the  Paflage  open,  that 
 it  may  not  be  fuddenly  flopped,  now  that  it  hath 
 newly  found  a  vent  for  it  felf.     The  Apoftle  bids 
 the  Chriftian  Jews  to  offer  the  Sacrifice  of  Praife 
 to  God  continually^  that  is  the  Fruit  of  our  Lips, 
 giving  Thanks  to  his  Name,  Heb.  ij.  15.  where- 
 by in  all  likelihood  he  underftands  their  offering 
 of  Alms  (inftead  of  the  Fruits  of  their  Herds  and 
 Flocks)  joined   with  Praifes  and  Thankfgivings 
 to   God   at  the  Eucharifl.     Which  Offerings  he 
 calls  the  Fruit  cf  their  Lips^  becaufe  they  are  fuch 
 as  they  have  vowed  and  confecrated  to  God,  in 
 token  of  their  Gratitude.     And  this  place  of  the 
 Apoftle  feems  exactly  anfwerable  to  that  of  the 
 Pfalmijl  50.  1 4.  Offer  unto  God  Thankfgivings  and 
 pay  thy  Fows  to  the  Mofi  High.     But  then  after  he 
 had  given  them  this  Exhortation  to  perform  thefe 
 two  Duties  of  Thankfgiving  and  Alms-doing  at 
 
 X  the 
 
272  The  Poftcoeniumj  or^ 
 
 the  Sacrament,  he  adds,  'ver.  1 6.  But  to  do  good 
 and  communicate^  f^^g^^  ^ot,  for  mth  fuch  Sacrl- 
 fees  God  is  well  f  leafed :  i.  e.  Do  not  think  it  fuffi- 
 cient  to  have  payed  your  Vows  at  that  folemn 
 Meeting  of  Chriftians ;  but  over  and  above  that, 
 you  muft  be  careful  to  exercife  continual  Chari- 
 ty ;  and  not  to  omit  any  feafon  or  occafion  of 
 doing  others  good  :  and  this  is  a  kind  of  daily  Sa- 
 crifice vi^herewith  God  is  much  delighted.  As 
 the  Jews  had  their  continual  Burnt-offerings,  be- 
 fide  thofe  extraordinary  Peace-offerings,  when 
 they  gave  Thanks  for  fome  great  Mercy  ;  fo 
 Chriftians,  befides  thefe  Offerings  at  the  Table  of 
 the  Lord,  muft  be  mindful  daily  to  be  beneficial 
 unto  others,  according  as  they  have  Objefls  pre- 
 fented  unto  them.  And  that  they  may  not  for- 
 get, it  will  be  wifdom  to  keep  themfelves  in  do- 
 ing, and  prefently  after  this  Divine  Food,  to 
 think  of  feeding  others  that  ftand  in  need. 
 
 II.  Secondly^  Let  us  not  prefently  return  to  our 
 worldly  Imployments  (if  it  be  not  upon  the 
 LordVDay  that  we  receive)  but  let  us  fpend  the 
 after  part  of  the  Day,  or  fome  portion  of  it,  in  en- 
 tertaining our  Lord  with  aQs  of  Love  and  De- 
 light, with  Thanks  and  Praife  unto  him  for  his 
 Favours.  Let  ns  admire  his  Perfcftions  and  Gra- 
 ces; let  us  talk  with  him  about  the  Affairs  of  our 
 Souls ;  let  us  open  to  him  every  Room  in  the 
 Houfe,  and  lead  him  into  the  moft  private  Clofet 
 of  our  Hearts,  fhew  him  all  cur  Secrets,  acquaint 
 him  with  all  our  Wants  and  Weakneffes,  fpread 
 
 before 
 
of  our  Deportment  afterward.        275 
 
 before  him  all  our  Defires,  and  earneftly  entreat 
 him  to  flay  and  dwell  with  us.     Let  us  tell  him 
 again,  That  all  we  have  is  his  ;  let  us  tie  a  new 
 knot  upon  the  band    of  the  Covenant   that  is 
 between  us ;    let    us  be  afraid,   left    by  going 
 prefently  into  the  World,    it  fliould  be  loofed 
 and  dilToIved.     It  is  not  fit  (you  know)  that  a 
 Bride  on  the  Day  fbe  is  married,  flhould  go  from 
 the  Cofipany    of  the  Bridegroom,   to  follow 
 Houfhold    Bufinefs,    or  alTociate   her  felf  with 
 other  Perfons ;    but  (he  delights  only  in  the  pre- 
 fence  of  her  new  Love.     Even  fo  unfeemly  it  is 
 to  leave  the  Company  of  our  Lord  as  foon  as  we 
 have  let  him  into  our  Hearts,  and  to  divert  to 
 other  occafions,  when  we  have  newly  given  him 
 our  Faith,  and  taken  him  as  the  Bridegroom  of 
 our  Souls.     We  fhould  contrive  to  pafs  that  Day 
 at  leaft  in  Heavenly  Difcourfes  with  him,  in  Ex- 
 preffions  of  our  Love  and  Affeftion  toward  him, 
 in  Afts  of  defire  after  infeparable  Union  with 
 him,  and  in  Promifesand  Vows  that  we  will  al- 
 ways be  Faithful  and  Loyal  unto  him;  that  fo 
 the  remaining  part  of  the  Day  may  be  as  a  Poft" 
 c(Bniumy  and  an  Afcer-Supper,  and  fecond  Com- 
 munion, hke  the  Feaft  of  Charity,  which  fue- 
 ceeded  (Ltold  you)  in  antient  Time  the  Holy 
 Sacrament.    And  indeed  it  is  not  only  unbecoming 
 us,  but  likewife  very  dangerous  and  prejudicial 
 to  our  Health,  when  we  are  thus  warmtoftep 
 inftantly  into  the  cold  and  chilling  Affairs  of  this 
 World,     Motihm  opfofttis  nihil  permciojius^    is  a 
 Rule  among  Phyficians  ;  there  is  nothing  more 
 
 X  2  hurtful 
 
274  '^^^  Poftcoenium  j  or, 
 
 hurtful  to  us  than  Motions  quite  oppofite,  imme- 
 diately fucceeding  each  to  other :  and  therefore  as 
 it  is  pernicious  after  Exercife,  to  go  and  waflh  in 
 cold  Water  ;  fo  it  nmuft  needs  be  extremely  noxi- 
 ous to  fink  our  felves  into  earthly  Imployments, 
 juft  after  our  Souls  have  been  above  in  the  exer- 
 cife of  Love  to  God. 
 
 It  argues  likewife  a  Soul  but  little  afleQed,  that 
 can   prefently  relifh  Worldly  Things,   after  it 
 hath  had  any  taftes  how  fweet  and  gracious  the 
 Lord  is.     It  feems  to  me,  that  fuch  a  Man  is  like 
 to  Ganymede  the  Shepherd's  Boy,  in  Luclan,  who 
 though  he  was  beloved   of  Jupiter^  and  carried 
 lip  to  Heaven,  yet  could  not  forget  the  Things 
 that  he  had  left  behind,  but  asks,  What  now  will 
 hecotm  of  my  Father'^s  Sheep?  Alas!  whither  will 
 they  wander  now  that  I  am  taken  from  them  ? 
 How  will  my  bufinefs  thrive,  if  I  fpend  fo  much 
 time  in  Meditation  and  Prayer,  faith  a  filly  Soul? 
 How  (hall  I  be  caft  behind  in  my  Work,  while  I 
 am  thus  employed  ?  But  as  the  Dia/ogifi  hand- 
 fomly  brings  in  Jupiter,  giving  him  a  Check  ;  fo 
 may  I  fay,  'in  (A^eiy  &c.    Doft  thou   yet  think 
 of  thy  Sheep,  now  that  thou  art  made  Immortal  ? 
 Doth  thy  mind  run  upon  thy  Shop,   now  that 
 thou  art  with  thy  Saviour  ?  aVx*  a^V  Tt/^*  ^  ydKaKlQ' 
 'Ai/.Ce^<rUv  'i^,  xj  vUictf  -ariw,  inftead  of    thy    Cheefe, 
 thou  mayft  feed   on  Ambrofia\    and  inflead  of 
 Milk,  thou  mayft  drink  Neclar  w  ith  the  Gods. 
 Who  would  long  for  the  World  any  more,  that 
 knows  what  it  is  to  be  in  Heaven  >  Who  would 
 not  be  unwilling  to  go  to  his  earthly  Affairs  any 
 
 more, 
 
of  our  Deportment  afterward,        2  75 
 
 more,  who  hath  once  converfed  with  the  Sove- 
 reign Good  ?  inftead  of  Riches,  he  is  getting 
 an  eternal  Inheritance  ;  inftead  of  Friends,  he  is 
 enjoying  God. 
 
 And  therefore  if  it  be  not  fit  nor  fafe  to  return 
 prefently  to  our  Secular  Bufinefs,  much  lefs  can 
 it  be  tolerable  to  go  to  any  merry  Entertainments 
 or  Compotations,  though  never  fo  moderate  and 
 innocent.  We  fhould  not  fo  foon  forget  thefe 
 Heavenly  Pleafures,  as  to  relifli  thofe  that  are 
 Earthly.  We  muft  not  be  like  the  Heathen, 
 who  ufed  after  their  Sacrifices  to  make  merry 
 all  day,  and  drink  even  to  Excefs.  Whence  fome 
 long  ago  have  thought  that  iJ.i^veiv  (to  be  drunk) 
 took  its  Name  from  tiiis  '^ty.zTo.'n  ^veiv  «9©- «  toT? 
 rtrEprie^ii  ok««3«/,  bccaufe  the  Antients  ufed  to  drink 
 liberally  after  their  Sacrifices.  But  we  have  not 
 fo  learned  Chrifl ;  we  muft  make  the  favour  of 
 Heavenly  Things  fit  longer  upon  our  Palates 
 than  an  Hour,  and  not  wa(h  them  off  with  any 
 long  fenfual  Delights.  We  fhould  cry  out  again 
 and  again  :  Let  him  ^  kifs  me  with  the  Kjjf^s  of  his 
 Mouth  ;  for  thy  Love  is  better  than  Wine,  We 
 fliould  long,  as  the  Spoufe  doth,  to  have  fuch  taftes 
 of  his  Love,  that  we  may  reft  aflured  of  his  good 
 Affeftion  to  us,  and  may  like  better  of  it  than  of 
 any  thing  that  comes  within  our  Lips,  f  Kjffes 
 (faith  a  great  Mafl:er  of  his  Art,  who  may  fitly  be 
 heard  in  this  Cafe)  are  the  Seals  of  Love ;  and 
 there  the  Church  teacheth  us  to  long  to  feel  fuch 
 
 *  Cant.  I.  2.        \  '^fyii^n '■$  roli  y^eihzji  w<r7n^  ffp^yi  J^ii 
 Ttt  9/An^*7«i,  &c.    AchiL  Tatius^   1.  2.    " 
 
 X  J  fenfible 
 
27^  The  Poftcoenium  3  or, 
 
 fenfible  Impreffions  of  his  Love  upon  us,  that 
 we  may  know  he  loves  us.  And  this  (faith  fhe) 
 is  better  than  Wine,  for  Kjjf^^  ^^^  the  Food  of 
 Lovers^  feeing  they  are  the  ^^/?//  of  Love  \  and  as 
 he  faith  of  his  Leucipfe^  fo  may  I  fay  of  theSpoufe, 
 *  The  Mouth  of  her  Beloved  is  her  Pafiure^  and  {he 
 feeds  upon  his  Kjff^s  :  that  is,  delights  to  medi- 
 tate on  his  precious  Promifes;  and  ruminates 
 upon  his  Heavenly  Love  as  its  fweeteft  Food.  So 
 incomparable  fhould  the  Love  of  our  Lord  feem 
 to  us,  that  we  ILould  defire,  if  it  were  poflible, 
 to  live  upon  nothing  elfe ;  and  that  our  very 
 Bodies  could  be  nourifhed,  and  fed  with  his  dear 
 Love. 
 
 III.  Thirdly,  If  we  communicate  upon  the 
 Lord's  Day,  yet  let  us  not  take  our  Thoughts  off 
 from  this  Aftion,  bur  fpend  as  much  as  we  can 
 of  the  remaining  Day  in  fuch  Exercifes  as  I  have 
 now  named.  Let*us  entertain,w4ch  the  beft  Cheer 
 we  are  able  to  make,  our  new  and  beloved  Gueft. 
 Let  us  commend  his  Beauty,  and  praife  him  for 
 his  Kindnefs,  and  extol  his  Riches,  and  proteft 
 unto  him  how  much  we  love  him,  and  crave  his 
 Pardon  for  cur  Follies,  and  defire  him  not  to  be 
 offended  at  the  unprepared  Habitation  into  which 
 we  have  brought  him,  and  entreat  him  of  all 
 Love  that  he  will  not  take  exception  at  his  poor 
 Entertainment ;  and  labour  to  charm  him  (as 
 it   were)  to  ftay  with  us  by  all   the  Songs  of 
 
 Praife 
 
of  our  Deportment  afterward        lyy 
 
 Praife  and  Thankfgiving  that    we  can   devife. 
 For  to  fay  the  truth,  there  is  no  Exercife  more 
 meet  upon  the  Lord's  Day,  than  that  of  giving 
 Thanks,   and  finging  Pfalms  of  Praife  to  God 
 for  all  his  Goodnefs  to  us,  as  we  are  his  Crea- 
 tures, and  as  we  are  Chriftians.     The  Day  it 
 felf  is  a  T  t^pe  of  Heaven,  and  the  eternal  Reft ; 
 and  therefore  our  Work  in  it  fhould  better  ac- 
 cord with  what  is  done  in  Heaven,  where  they 
 at  every  Thought  indite  a  Pfalm,  and  at  every 
 Breath  they  chant  it  forth,  and  never  ceafe  Day 
 nor  Night  from  blefling  God.     And   fo  Juftin 
 Martyr  tells  Trypho  the  JeWy  That  they  ufed  to 
 thank  God  on  their  holy  Times  for  having  made 
 the  World,  and  all  things  in  it  for  the  ufe  of 
 Man,  &c.     And  in  his  fecond  Apology  he  jufti- 
 fies  the  Chriftians  againft  the  Heathen,  from  this 
 thing,  that  they  confumed  not  God's  Creatures 
 with  Fire  in  Sacrifice,   but  received  them  with 
 Prayer  and  Thankfgiving,   for  being  born,    for 
 all  Means  of  Health,  all  Kinds  of  Qualities,  and 
 Changes  of  Seafons,  and  fuch  like  Mercies;  which 
 we  fhould  imitate,  not  only  at  the  Eucharift,  but 
 afterward,    when  we   may  more  largely  think 
 how   much   we   are  beholden   to  him  for  his 
 Goodnefs. 
 
 Let  us  fay,  0  my  Lord. !  I  have  been  praijing 
 of  thee^  hut  das  I  I  have  not  praifed  thee  enough ; 
 and  therefore  I  cannot  ceafe  to  praife  thee.  The 
 Birds  that  chirp  in  the  Air^  would  fhame  me^  if  1 
 fhould  not  Jiill  praife  thee.  For  how  long  do  they 
 Jing  for  a  ftp  or  two  of  Water,  or  for  a  Dinner  upon 
 
 X  4  half 
 
278  Tl^e  Poftcoenium  5  or^ 
 
 half  A  WorWy  and  for  a  little  Houfe  within  a  Bufh  ? 
 
 Shall  not  I  then  ferfiji  in  hlejjlng  of  thee  for  the 
 
 Viands   of  Heaven^  for  a,  Feaji  on  the  Body  and 
 
 Blood  of  thy  Son^  for  the  Joys  of  thine  own  Houjij 
 
 for  a  long  Healthy  for  a  fleafant  Dwellings  jor  a 
 
 plentiful  Table  J  for  a  world  of  Creatures  that  mi^ 
 
 nifler  every  day  unto  me  ?    Better  were  it   that  I 
 
 fhould  be  turned  tnto  one  of   thofe  little  ch earful 
 
 Creatures^  and  that  I  fhould  take  mj  Dwelling  in  an 
 
 Hedge  ;  than  that  J  Jhould  not  have  a  heart  to  blefs 
 
 thee  as  long  as  I  live,  and  jing  Praife  to  thee  as 
 
 long  as  I  have  my  Being,     Awake^  awake ^    0  my 
 
 fl^e^y  Soul^  and  let  this  Day  be  more  than  a  Shadow 
 
 of  Heaven,     Tea^  one  Day  is  too  fhort,  let  every 
 
 Day  have  fomething  of  this  in  it,    and  he  a  good 
 
 Day  unto  thee.      And  then  fh all  Etermty  be  joyful', 
 
 and  the  Everlafting  Day  {ball  give  thee  light  long 
 
 enough  to  ferfeli  his  Praifes, 
 
 IV.  Fourthly,  As  we  fhould  fpend  a  great  deal 
 of  the  after-part  of  the  Day  in  fuch  Acts  of  Praife^ 
 fo  let  fome  of  it  be  fpent  in  an  After-Examination. 
 Let  us  make  fome  folemn  Reflections  upon  our 
 Behaviour  when  we  were  before  the  Lord  ;  and 
 if  we  find  our  Minds  not  to  have  been  fo  feriouf- 
 ly  intended,  and  our  Hearts  not  fo  deeply  af- 
 fefted  as  we  did  defire,  we  may  caft  down  our 
 felves  humbly  at  the  Feet  of  our  Lord,  and  beg  a 
 Pardon  of  our  fweet  and  loving  Saviour,  and  ear- 
 neftly  importune  him,  that  he  would  help  us 
 now  by  an  After- A£J,  that  we  may  be  able  to  do 
 that,  which  we  fliould  have  done  before.    Or 
 
 elfe 
 
of  our  Deportment  afterward.       279 
 
 elfe  we  may  be  excited  to  rejoice  the  more  in 
 his  Goodnefs,  and  to  blefs  him  for  the  Refrefh- 
 roents  he  hath  afforded  us,  and  to  render  him 
 more  heary  Thanks  that  he  hath  fatisfied  usfo 
 abundantly  with  the  Fatnefs  of  his  Houfe,  and 
 made  us  to  drink  of  the  Rivers  of  his  Pleafure. 
 But  this  Examination  of  our  felves  being  a  thing 
 that  we  fliould  exercife  every  Day,  and  was  prac- 
 tifed  even  by  Heathens  before  they  went  to  Bed, 
 I  fhall  fpare  all  further  Difcourfe  about  ir. 
 
 V.  Fifthly^  Let  us  fpend  fome  time  in  ftrength^ 
 ning  of  our  PurfofeSj  and  confirming  our  Refolu- 
 tions  of  a  more  holy  Obedience ;  that  fo  there 
 may  be  fome  Fruit  feen  of  this  Day,  in  many  o- 
 thers  that  follow,  till  the  Solemnity  fhall  return 
 again.  Let  us  labour  to  fix  and  plant  the  Medita* 
 tions  we  have  had,  fo  ftrongly  in  our  Mind,  that 
 they  may  fhoot  their  Roots  to  the  bottom  of  our 
 Hearts,  and  nothing  may  be  able  to  pluck  them  up. 
 Let  us  pofiefs  our  Hearts  fo  much  with  thofe  Per- 
 fuafions,  that  when  a  Temptation  comes  and 
 knocks  at  our  door,  we  may  readily  and  natural- 
 ly fay,  Ceafe  your  Importunity,  for  Chriji  dweEs 
 here  J  and  I  cannot  open  to  you.  Ego  non  fum  egOy 
 I  am  not  he  that  I  was  before,  the  Property  of 
 the  Houfe  is  quite  changed ;  and  tho  I  was,  not 
 long  ago,  a  common  Inn  to  entertain  all  Comers, 
 yet  now  I  am  become  thefole  Habitation  of  my 
 Lord.  Let  us  make  our  Souls  fo  fenfible  that  he 
 is  in  us,  and  united  to  us,  that  we  may  readily 
 think  on  every  occafion  in  this  manner. 
 
 Horv 
 
iSo  Tl^e  Poftcoenium  5  or. 
 
 How  is  it  fif  that  I  fbould  treat  my  gracious  Lardy 
 who  hath  taken  his  abode  withir/  me  ^  Shall  I  take 
 the  Members  of  Chrijl^  and  make  them  the  Members 
 of  a  Harlot  ?  Shall  I  overcharge  that  Body  with 
 Loads  of  Meat  and  Drink,  where  he  hath  chofen  to 
 re  fide  ?  Shall  I  force  him  out  of  his  Houfe  by  any 
 Impurities  f  Shall  /  offend  him  by  the  Smell  of  any 
 noifom  Breath  out  of  my  Mouth  ?  Shall  I  difpleafe 
 him  by  any  unhandfom  Thoughts  ?  Shall  1  he  fo  gree- 
 dy of  the  World,  that  I  /hall  forget  to  retire  to  con* 
 'verfe  with  my  dearefl  Saviour  ?  Shall  I  fo  perplex  my 
 felf  in  Bufmefsy  as  to  omit  to  pray^  to  meditate,  to 
 fing  praife  to  him  ?  No,  1  am  not  at  my  own  difpofe, 
 ^  /  have  fworny  I  will  perform  it,  That  I  will  keep 
 thy  righteous  'Judgments. 
 
 And  to  provoke  every  one  the  more  to  do 
 his  Endeavour  thus  to  ftrengthen  his  Refolution, 
 let  thefe  two  things  be  lerioufly  confidered: 
 Firft,  The  more  carefully  we  walk  with  God, 
 the  lefs  labour  we  {hall  find  to  prepare  our  felves 
 againft  the  next  Communion, ;  with  the  Jefs 
 pains  fhall  we  drefs  up  our  Souls  to  come  to 
 another  Feaft.  There  will  be  fome  ReliQi  of 
 the  former  Food  left  in  our  Hearts,  and  we  fhall 
 be,  though  not  in  the  next,  yet  in  no  very  re- 
 mote Difpofition  to  perform  the  fame  Ads  again. 
 Secondly,  Every  return  to  fin  after  thefe  Engage- 
 ments, makes  it  more  intolerable,  and  more 
 highly  difpleafing  to  God  and  our  Saviour.  Af- 
 ter a  Man  hath  ferioufly  confidered  how  hateful 
 
 *  Pfal.  119.  ic6. 
 
 it 
 
of  our  T>eportment  afterward.        1 8  i 
 
 it  is  in  its  own  nature,  after  he  hath  refolved 
 againft  it,  and  folemnly  covenanted  to  avoid  it, 
 the  Sin  is  more  black  and  deadly ;  a  greater 
 Wrong  to  him  that  we  have  taken  to  lodge  in 
 our  Souls,  than  Jfjffas  and  Caiaphas^  and  the 
 Scribes  did  him,  when  they  put  him  to  deatb- 
 If  this  Truth  were  fettled  upon  Mens  Hearts,  Sin 
 would  find  colder  Entertainment  with  them,  than 
 it  doth,  and  they  would  not  have  fuch  Kind- 
 nefs  for  that  which  faftens  a  more  odious  Charac- 
 ter upon  them,  than  they  can  put  on  the  very 
 worft  of  the  Jews,  the  Murderers  of  our  Lord. 
 And  yet  I  fliall  more  than  fay,  that  Sinners 
 now  do  greater  injury  to  him,  than  did  the 
 Sanhedrim,  if  you  will  but  grant  this  one  Princi- 
 ple, which  is  clearly  proved  by  one  of  our  own 
 Writers  :  ^  The  Rule  whereby  we  muft  meafure  the 
 Greatnefs  of  a  Wrong  done^  u  the  Opfofition  which 
 it  hdth  in  it  to  the  Will  of  him  that  is  wronged. 
 And  fo  the  more  oppofite  any  Aft  or  Praftice  is 
 to  the  Will  or  Liking  of  the  Party  that  is  dif- 
 pleafed  or  wronged,  the  greater  are  we  to  ac- 
 count the  Injury  and  Offence  which  is  done  to 
 him.  Now  all  Men  that  live  in  Sin,  and  efpe- 
 cially  thofe  who  lick  up  their  Vomit  after  they 
 have  received  Jefus  Chrift  the  Lord,  do  thofe 
 things  which  Chrift  is  more  unwilling  they 
 fhould  do,  than  he  was  to  fuffer  all  the  Indig- 
 nities of  the  Jews^  and  all  the  Torments  that 
 the  Roman>  Laws  could  inflift.     He  was  willing 
 
 *   Dr.  Jackfon: 
 
 to 
 
1^1  77;e  Poftcoenium  5  0^5 
 
 to  die  by  their  hands,  rather  than  the  greateft 
 JVlifchiefs  fhould  fal]  upon  us,  viz.  That  Sin  fhould 
 reign  over  us,  and  Satan  keep  poffeflion  in  us.  He 
 was  fo  unwilling  that  this  fhould  be  our  Condi- 
 tion, that  he  rather  chofe  to  die,  that  he  might  caft 
 the  Devil  out,  and  deftroy  all  his  Works,  and  re- 
 ftore  us  to  Liberty  again.  Now  if  any  Man  hold 
 on  Satan's  fide,  and  feek  to  keep  him  in  his  Throne ; 
 if  any  will  maintain  and  uphold  his  Works,  and 
 ftand  in  the  defence  of  his  Caufe  ;  he  doth  a 
 thing  more  difpleafing  and  grievous  unto  Chrifl-, 
 than  his  Death  and  Paffion  was.  He  was  not 
 troubled  fo  much  to  die,  as  he  is  to  fee  thee  live  in 
 Sin  ;  for  he  died  that  thou  mighteft  ceafe  to  fin. 
 And  therefore  have  a  care  what  thou  doft  ;  unlefs 
 thou  wilt  be  worfe  than  a  Jew^  and  wound  him 
 more  than  he  did  who  Jaunced  his  fide  ;  and  be  a 
 greater  and  more  dangerous  Enemy  to  him,  than 
 they  that  complotted  his  Death.  And  confider, 
 if  Sin  be  fo  difpleafing  to  him,  fo  much  againft 
 his  Will,  that  he  was  willing  to  fuffer  any  Tor- 
 menr,  rather  than  it  fhould  live:  How  canfl: 
 thou  think  that  he  will  ftay  with  thee,  if  thou 
 again  offended  him,  and  makeft  no  donfcience 
 to  watch  over  thy  ways,  and  avoid  all  Tempta- 
 tions, and  fhun  all  occafions  of  Sin  ?  How  can 
 he  endure  thou  fhouldft  lodge  Harlots  together 
 with  him?  That  thou  fhouldft  let  this  World 
 in,  to  be  his  Compeer,  and  divide  thy  Heart 
 with  him?  No,  he  is  the  High  and  Holy  One, 
 he  expeQs  to  be  treated  honourably,  and  like 
 unto  himfelf ;    that  we  fhould  keep  the  Houfe 
 
 clean 
 
of  our  Deportment  afterward.      285 
 
 clean  and  fweet,  that  we  (hou!d  live  righteouf- 
 ly,  foberly  and  godlily:    And  then  as  he  hath 
 come  to  us,  fo  he  will  abide  with  us,  and  will 
 manifeft  hirafelf  to  our  Souls,  acquaint  us  with 
 more  of  the  fecrets  of  his  Religion,  and  the  de- 
 lights that  are  in  his  Holy  Life.     For  fo  he  faith 
 to  his  Difciples,  He  that  hath  my  Commandments^ 
 and  keepeth  them,  he  it  is  that  loveth  me  ;  and  he 
 that  loveth  me,  jhall  be  loved  of  my  Father ;    and  I 
 mil  lov9  him  J  and  will  manifefl  mj  felf  unto  him  : 
 which  he  repeats  over  again,  ver.  2j.  If  a  Man 
 love  me^  he  will  keep  my  words  :    And  my  Father  will 
 love  him,  and  we  will  come  unto  him,  and  make  our 
 abode  with  him.     I  fpeak  the  more  of  this,  be- 
 caufe  there  are  too  many  that  approach  with  a 
 fair  Behaviour,  and  forward  Devotion  to  the  Holy 
 Table,  who  foon  after  take  the  liberty  to  run 
 upon  a  new  fcore  of  Sin  ;   hoping  fbordy  to  hum- 
 ble themfelves,  and  to  wipe  all  off  again.     Many 
 that  live  in  fecret  Covetoufnefs  and  Earthly-mind, 
 ednefs,  in  neglefl  of  their  Families,  and  difregard 
 to  all  their  Brethren  ;    many  that  fall  back  into 
 Heartburnings,  and  Evil  furmifings,  if  not  into 
 open  Quarrels  and  Contentions,  who  need  to  be 
 awakened  to  look  into  themfelves.     They  are  like 
 to  the  Waters  in  Sicily^  which  Ach.  Tatitis  men- 
 tions, that  appeared  to  the  fight  as  if  they  were 
 on  a  flame,    and  the  Fire  leaped  out  of  them 
 continually;  but  if  you  came  to  touch  them,  they 
 were  as  cold  as  any  Snow,  and  neither  the  Fire, 
 faith  he,  was  quenched  by  the  Water,  nor  the 
 Water  heated  by  the  Fire  ;   but  in  that  Fountain 
 
 you 
 
284  The  Poftcoenium  5  or, 
 
 you  might  behold  "^  J'a7©-  jy  mj^oi  <r'7rovJh^^yZn  Amity 
 and  Reconciliation  of  Fire  and  Water  together. 
 Juft  fo  it  is  with  many  profefling  People,  they 
 have  a  feeming  Zeal  and  a  flagrant  Devotion, 
 they  have  warm  Expreflions  in  their  Mouths,  and 
 pray  earneftly  ;  but  if  you  come  near  to  them, 
 and  handle  them,  if  you  grow  acquainted  with 
 their  Converfe,  the  World  lies  cold  at  their 
 Hearts,  and  there  is  no  Life  of  God  in  them,  but 
 they  have  made  a  Syncretifm  between  Life  and 
 Death,  a  League  between  the  God  of  this  World, 
 and  the  God  of  Heaven.  The  fame  Author  tells 
 us  of  a  River  in  f  5/4/»,  into  whofe  Whirl-pits, 
 if  the  Wind  infinuate  it  felf,  it  ftrikes  upon  the 
 folds  of  the  Water,  and  plays  with  them  as  we 
 do  upon  the  firings  of  a  Cittern,  fo  that  a  Paf- 
 fenger  would  imagine  that  he  was  entertained 
 by  fome  Muficians.  Which  may  aptly  refemble 
 many  Men  in  the  World,  who  when  the  Spirit 
 of  God  breathes  at  fome  folemn  time  upon  them, 
 or  when  they  hear  the  Voice  of  God,  and  look  a 
 little  into  themfelves,  feem  to  be  delightfully 
 moved,  and  to  make  a  pleafant  Noife,  as  though 
 they  were  tuned  to  the  Praifes  of  God;  but  fol- 
 low them  home,  and  let  that  fweet  Breath  be 
 over,  and  you  fhall  fee  they  are  as  greedy  of  the 
 World,  as  a  deep  Pit,  and  their  thoughts  roll  and 
 turn  about,  that  they  may  draw  all  that  come 
 near  them,  unto  themfelves. 
 
 *  Oiyovji  Q  (Toi  TV  C'J^a^  4^X£pv  i^J  oioy  'srsf  ;)^/«V,    I.  2.  %^eS]. 
 Ifijv  vvijcLU  70  kv'iya.  'j  ui  Ki^d^.  KtLKfi*    lb. 
 
 VI.  And 
 
of  our  Veport7nent  afterwards.       285 
 
 VI.  And  therefore  fixthly,  Let  us  labour  to 
 imprefs  and  retain  an  Image  of  Chrift  upon  our 
 Souls,  whom  we  have  feen  crucified  before  our 
 Eyes.  Let  us  reprefent  unto  our  felves  what  a 
 Perfon  Chrift  was,  and  what  his  manner  of  Be- 
 haviour was  in  the  World  ;  and  then  let  us  la- 
 bour to  carry  him  before  our  Mind,  and  have 
 him  in  our  Eyes,  that  fo  by  looking  on  him,  we 
 may  fhape  all  our  Afteftions  and  Aftions  after 
 that  rare  Pattern  that  he  has  fet  us.  Let  us  en- 
 deavour to  think  every  where,  that  we  fee  him 
 hanging  upon  the  Crofs,  and  behold  hirn  bleed- 
 ing for  our  Sins,  or  declaring  to  us  his  Mind,  or 
 doing  fomething  that  the  Gofpel  fpeaksof;  fo 
 that  we  may  lead  a  mortified  Life,  and  be  in 
 every  thing  fafhioned  after  his  likenefs.  And 
 this  we  muft  do  the  rather,  becaufe,  as  I  have 
 faid,  he  is  now  more  nearly  united  unto  us,  fo 
 that  when  we  are  to  do  any  thing,  we  muft  aO: 
 like  him,  we  muft  confider  how  he  did,  or  what 
 he  would  do  in  fuch  a  Cafe;  and  we  muft  fo  be- 
 have our  felves,  that  in  a  very  proper  fenfe 
 *  Chriji  mxy  he  faid  to  live^  and  not  we.  We; 
 muft  do  our  endeavour  that  he  may  eat  anrj 
 drink,  buy  and  fell,  &c.  /.  e.  all  thefe  things 
 may  be  done  as  we  think  that  Chrift  would  (Jo 
 them  (were  he  in  the  Flefh)  who  is  onewf^th 
 us.  We  muft  become  as  fo  many  lutle  Imngey^  of 
 him  in  the  World,  that  they  uho  fee  us,  nnay 
 
 "^  Gal.  2.  20. 
 
 be  hold 
 
1^6         Tk  Poftcoenium  ;  or, 
 
 behold  him.  And  that  is  the  meaning,  I  fup. 
 pofe,  of  another  Phrafe  of  the  Apoftle,  when  he 
 bids  us  to  pat  on  the  Lord  Jefus  Chrifl^  i.  e. 
 to  be  fo  transformed  into  him,  that  both  in  our 
 outward  Garb  and  Deportment,  and  alfo  in  our 
 inward  Features,  we  may  bear  a  lively  refem- 
 blance  of  him.  Now  the  fame  Apoftle  tells  us, 
 ^  That  as  many  as  are  hapttLed  into  Chriffy  have 
 put  on  Chrijly  Gal.  j.  27.  and  therefore  much 
 more  they  who  have  eaten  of  his  Body,  and 
 drunk  of  his  Blood,  are  fuppofed  to  have  put 
 him  on,  and  to  have  dreffed  their  Souls  com- 
 pleatly  after  his  Holy  Image,  f  They  muft  la- 
 bour  to  be  all  over  godly,  and  to  have  rLAZoK^-rhji 
 tt^irtw  (as  his  Phrafe  is)  an  univerfal  Vertue,  that 
 they  be  Holy  as  he  is  Holy.  And  for  our  better 
 Direftion, 
 
 1 .  Let  us  labour  to  do  fomething  worthy  of 
 the  Expence  of  Chrift's  Blood ;  and  to  think 
 what  manner  of  Perfons  they  ought  to  be,  for 
 whom  the  Lord  of  Life  died,  and  who  are 
 wafhed  in  no  other  laver  but  the  Blood  of  the 
 Lamb. 
 
 2.  Something  anfwerable  to  the  deareft  Love  of 
 the  great  God  of  Heaven  and  Earth  ;  and  to  con- 
 fjder  after  what  fort  they  ought  to  live,  to  whom 
 God  hath  given  fo  rich  a  Gift ;  whom  he  hath 
 honoured,  not  only  to  be  his  Sons,  but  to  have 
 his'  deareft  Son  for  their  Servant. 
 
 *   Rom.  13.  14.  Ueoi  3  duTvV  IvS'ujiov,  «    vsivjet  etvroi  h^nv 
 
 j.  Some- 
 
of  our  Deportment  afterward.         287 
 
 3.  Something  that  may  correfpond  with  fo 
 many,  and  fo  great  means  of  Salvation.  And  in 
 particular  we  fhould  think  what  is  expefted  from 
 thofe  who  have  now  received  a  greater  ftrength 
 from  Heaven.  Strong  Food  mud:  not  be  given 
 to  thofe  that  intend  to  lead  a  fedentary  Life, 
 and  have  not  much  Work  to  do.  A  plentiful 
 Nourifhment  overthrows  theif  Health,  infleadof 
 yielding  fupports  unto  their  Spirits.  It  is  the 
 greateft  Folly  to  come  for  this  divine  Nutriment 
 if  we  intend  to  fit  ftill,  or*  to  go  but  a  flow  pace 
 in  Religion  ;  as  if  we  were  newly  come  out  of 
 the  ficknefs  and  difeafe  of  Sin,  and  could  fcarce 
 ftand  in  the  ways  of  God.  They  ought  to  exer- 
 cife  themfelves  in  all  Godlinefs,  to  be  aftive 
 and  full  of  Motion,  who  feed  fo  abundantly  up- 
 on Chrift's  Love.  They  ought  to  be  very  good 
 Children  who  are  fed  with  fuch  Food,  for  whom 
 God  furnifhed  fuch  a  Table  with  fo  great  a 
 Cofl'. 
 
 We  muft  labour  to  do  fomething  that  is  worthy 
 of  a  Soul  and  Body  configned  to  immortal  Bleflfed- 
 nefs.  How  Holy  fhould  they  be  who  expert 
 fuch  great  Things?  who  have  received  fuch 
 Pledges  of  them  ?  who  wait  for  the  Lord  from 
 Heaven  to  change  thefe  vile  Bodies  into  his  glo- 
 rious Likenefs  ?  O  do  not  unhallow  and  defecrate 
 that  Thing  which  is  at  prefent  the  Temple  of  the 
 Lord,  and  which  is  fandified  for  the  eternal 
 Manfions.  Profane  not  that  Body  and  Soul 
 which  (hall  for  ever  live  with  God,  and  are  al- 
 ready become  his  Habitation  through  his  Holy 
 
 Y  Spirit 
 
2  88  T?^^  Poftcoenium;  or, 
 
 Spirit  dwelling  in  them.  Now  confider,  I  be- 
 feech  you,  Do  you  think  that  he  leads  a  Life 
 worthy  of  any  of  thefe,  who  delights  not  to  con- 
 verfe  with  God  ?  Who  prays  never,  or  but  very 
 feldom,  exceeding  briefly,  and  as  if  he  were  fro- 
 zen ?  Who  hears  Sernfions,  and  underftands  them 
 not ;  or  elfe  forgets  them  as  foon  as  they  are 
 heard  ?  Who  grows  no  wifer  nor  better  than  he 
 Was  many  Years  ago  ?  Whofe  time  runs  away  in 
 eating  and  drinking,  fleeping  and  playing,  work- 
 ing and  toiling,  as  if  thefe  were  the  Things  we 
 exhorted  them  unto  ?  Who  rarely  takes  the  Bi- 
 ble or  a  good  Book  into  his  Hands ;  and  when 
 he  dotb,  throws  it  away  again  at  the  call  of  any 
 Pleafure  or  worldly  Gain  ?  Who  loves  no  body 
 but  himfelf,  and  is  angry  at  him  that  would  fave 
 his  Soul  ?  Do  we  eat  and  drink  this  Heavenly 
 Provifion,  and  then  rife  up  to  play  ;  do  we  ftand 
 in  need  of  fuch  noble  Nourifliment  for  the  fol- 
 lowing of  our  Trades,  and  the  Encouragement 
 of  us  in  our  worldly  Bufinefs  ?  O  confider,  beloved 
 Reader^  that  lookft  on  thefe  Lines,  that  an  ho- 
 nell  Heathen  would  do  better  things  than  thefe  : 
 He  that  never  heard  of  Chrift,  and  never  tafted 
 of  this  Heavenly  Food,  would  be  afbamed  of 
 fuch  a  Life.  Philofophy,  which  they  called 
 res^p^  rm  4y%wV,  the  Nutriment  of  the  Soul,  would 
 produce  far  more  excellent  Works.  There  is  no 
 need  thou  fhouldft  be  a  Chriftiani  if  thou  hadfl: 
 no  more  noble  End.  Mere  Reafon  will  breed  up 
 better  Scholars ;  and  therefore  go  and  fit  with 
 the  Deifnofofhijls^  and  come  not  unto  the  Supper 
 
 of 
 
of  our  'Deportment  afterward.        289 
 
 of  the  Lord,  unlefs  thou  intendeft  *  to  walk  wor- 
 thy of  him  unto  all  pleafing,  being  fruitful  in 
 every  good  Work,  and  increafing  in  the  know- 
 ledge of  God.  Do  but  hear  what  they  promised 
 themfelves  fronn  their  Philofophy;  and  then 
 judge  to  what  it  is  fit  a  Chriftran,  fo  divinely  nou- 
 riflied,  fhould  afpire.  This  (faith  Seneca)  Phi- 
 lofophy doth  make  me  Promifes  of,  That  it  will 
 make  me  a  Peer  with  God.  f  This  is  that  (faith 
 Cleomedes)  which  preferves  the  Demy-God  that  is 
 within  usy  from  being  jhamefully  intreated,  which 
 keeps  it  unmoveahle  and  unjhaken^  which  gives  it 
 the  better  of  all  Pteafures  and  Pains ^  which  makes 
 it  intend  fome  worthy  Endj  and  receive  all  Events 
 and  Contingences  as  coming  from  thence^  from 
 whence  it  felf  came  ;  and  above  all,  which  learns 
 it  to  wait  for  the  coming  of  Death  with  a  chearful 
 Mind. 
 
 What  Man  then  deferves  the  name  of  a  Chrif- 
 tian,  that  notwithftanding  all  the  means  of  Grace 
 which  God  affords,  doth  ftrive  to  make  himfelf 
 equal  with  a  Beaft  ?  That  bafely  ufes  his  noble 
 Part  ?  That  is  like  a  Feather  fliaken  with  the 
 Wind,  and  lies  down  at  the  feet  of  every  Flea- 
 fure,  and  cannot  fuftain  the  load  of  the  leaft  Grief? 
 That  vexes  and  frets  at  every  Crofs,  as  if  the 
 Devil  ruled  the  World  ;  and  trembles  at  Death 
 as  a  Child  doth  at  a  Fiend  with  a  Vizard  on  ? 
 
 *  Col.  I.  10.      f  Hoc  eft:  quod  Phllofophia  mihtpr  omit  tit  ^  ut  mt 
 parent  Deo  faciat,  Epift.  48.  T«Tro  0  h>  TtSji^m  r  *Mqv  JkiyiovA 
 
 y  2  God 
 
290  Tif;e  Poftccenium  J  or^ 
 
 God  expefts  fure  that  we  fhould  be  Men  of 
 another  fort,  and  that  Philofophy  fhould  not 
 begtt  more  lufty  and  vigorous  Souls,  than 
 Chriftianity  can.  We  muft  be  afhamed  to  live 
 at  a  lower  rate,  than  a  Man  that  had  been  but 
 at  PUtd^s  ComfotAtion  ;  and  we  muft  make  ac- 
 count the  Blood  of  Chrift  is  to  nourifh  better 
 Spirits  in  us,  than  the  very  Soul  and  Spirit  of 
 Reafon,  if  we  could  fuck  it  in,  can  be  able  to 
 generate. 
 
 Let  us  look  therefore  into  our  Hearts  daily, 
 and  fee  that  he  be  there.  Whether  we  eat  or 
 drink,  or  whatfoever  elfe  we  do,  let  us  ask  him 
 if  he  be  plea  fed.  Let  us  go  to  him  conftantly, 
 that  he  may  know  we  love  him.  And  let  us  en- 
 treat him  to  tell  us  what  he  would  have  us  to  do, 
 and  then  let  us  do  it  with  all  our  might. 
 
 VIL  Seventhly,  Let  us  maintain  a  longing  in 
 our  Souls  after  another  fuch  Re f  aft.  Let  us  ft  rive 
 every  day  to  keep  up  a  fpiritual  Hunger  after 
 this  Food,  that  fo  we  may  not  negleft  the  next 
 opportunity  which  God  (hall  give  us  of  Com- 
 munion ;  or  if  we  fhould  die  before  we  have 
 one,  yet  Heaven  may  find  us  prepared  for  the 
 Feaft  where  the  Marriage  (hall  be  compleated  ; 
 Chrift  may  find  fuch  Holy  Longings  after  him, 
 that  our  Souls  may  be  taken  into  his  Bofom,  to 
 dwell  in  him  as  be  before  dwelt  in  us.  When 
 we  cannot  outwardly  communicate,  yet  we  may 
 in  Heart,  in  Spirit.  Though  we  cannot  always 
 celebrate  the  Myfteries,  yet  we  may  have  the 
 
 Thing 
 
of  our  Deportment  afterward.         1 9 1 
 
 Thing  fignified  in  thofe  Myfteries  (as  St.  Bernard 
 fpeaks)  at  all  Times,  in  all  Places  ;  /.  e.  We  may 
 with  Pious  Affeftions  and  Holy  Anions  receive. 
 Chrifl:  continually  into  our  Souls.  As  the  Sacra- 
 ment (faith  he)  fifte  re  Sacrame/^ti^  mtbout  the 
 thing  of  the  Sacrament^is  Death  to  the  unworthy  ; 
 fo  we  may  conclude  that  res  Sacramenti^  the 
 thing  it  felf  without  the  Sacrament^  will  be  Life  E- 
 ternal  to  the  worthy.  Whenfoever  in  remem- 
 brance of  Chrift  thou  arr  pioufly  and  devoutly 
 afFeded  into  an  imitation  of  Chrifl:,  thou  deft 
 eat  his  Body,  and  drink  his  Blood.  But  then  if 
 we  do  conftantly  preferve  fuch  longings  and 
 hungrings  after  this  Feafl-,  and  do  at  all  times 
 feaft  upon  him  \  we  cannot  pafs  by  any  occafion 
 that  God  affords  us  of  receiving  him  in  that  man- 
 ner that  be  hath  appointed  and  bleffed  ;  and  we 
 cannot  but  be  very  forward  to  go  to  remember 
 him  when  Opportunity  is  prefented  in  the  Affem- 
 bly  of  his  People.  And  therefore  I  fhall  not  make 
 it  a  diftinft  Advice,  that  you  would  come  again 
 when  this  Tabic  is  fpread  for  you.  For  this  is 
 but  a  jaft  gratitude  to  God,  a  fign  that  we  like 
 his  Fare,  and  are  well  pleafed  with  his  Cheer, 
 and  are  ambitious  of  nothing  more  than  fuch  an 
 Entertainment.  And  I  think  we  (hall  fhew  our 
 felves  to  have  been  very  unworthy  Guefts  at  the. 
 laft  Feafl-,  if  we  like  it  fo  little,  as  to  refufe  to 
 come  the  next  time  that  we  are  invited.  In  the 
 beginning  of  our  Religion  they  received  every 
 Day,  A^s  2. 46.  Which  proceeded  from  a  great 
 Devotion,  and  Fervency  of  Spirit,  when  the  Holy 
 
 Y  J  Gholt 
 
X92.  Th^  Poftccenium  3  or, 
 
 Ghoft  like  Fire  had  defcended  upon  them.  And 
 this'tleat  did  not  abate  in  all  Places  for  the  fpace 
 of  four  hundred  Years,  but  in  fome  Churches  of 
 Jfrica^  (as  St,  Augujline  writes)  and  in  Rome 
 and  Spain  (as  St.  Hierom  tells  us)  they  retained 
 this  ardent  Love,  and  continually  remembred  the 
 dying  of  the  Lord  Jefus.  And  it  was  propofed 
 to  St.  AuguHine  as  a  doubt,  Whether  a  Perfon  of 
 Bufinefs,  as  a  Merchant,  Husbandman,  or  the 
 like,  fhould  every  Day  communicate?  To  which 
 he  anfwered,  To  receive  the  Sacrament  every 
 Day,  I  neither  praife  nor  reprove;  but  to  conra- 
 municate  every  LordVDay,  I  would  wifh  you, 
 and  exhort  every  one  fo  to  do.  And  fo  St.  Qhrj^ 
 foflom  exhorting  of  the  People  to  build  Churches 
 in  the  Villages  where  they  might  hold  Affemblies, 
 he  perfuades  them  by  this  Argument;  ^  There 
 Prayers  will  he  fent  up  daily  for  every  one  of  you y 
 there  God,  will  he  continually  fraifed  with  Hymns^ 
 and  every  Lord^s-Day  will  there  he  an  Offering  made 
 for  you.  And  though  the  Devotion  of  Chriftians 
 fell  from  once  in  a  Day,  to  once  in  a  Week,  and 
 from  thence  to  once  in  a  Month,  till  at  laft  the 
 Church  of  Rome  hath  thought  it  fit  to  bind  Men 
 of  neceffity  but  to  once  in  a  Year  ;  yet  I  find  a 
 devout  Papift  thus  fpeaking  :  ^  Though  it  is  hard 
 to  fay  how  often  a  Man  is  hound  to  communicate^ 
 jet  1  think  I  may  holdly  affirm ^  That  the  greatefi  di^ 
 fiance  hetween  the  Times  of  Communicating^  among 
 
 ^o(^£fl  KA^' hdiAjj  KvejiAK'h'  In  cap.  8.  Ad.,  p.  716.  edit,  Sav. 
 f  Fr.  Sales  Introd. 
 
 fuch 
 
of  our  Deportment  afterward.        295' 
 
 fuch  as  defire  toferve  God  devoutly^  is  from  Month 
 to  Month.     And  fure  the  ftrift  Obfervance  of  the 
 Divine  Commandments  which  was  among  the 
 Primitive  Saints,    their  defpifing  of  all  worldly 
 Things,  their  great  Charity  and  Love,  may  be 
 thought  to  have  flowed  in  great  part  from  this 
 Spring,  that  they  received  fo  frequently  the  Body 
 and  Blood  of  our  Lord.     Hence  we  may  derive 
 their  Strength,    Aftivenefs   and  Zeal ;    becaufe 
 they  were  fo  often   refrefhed   with  this  Wine. 
 This  gave  them  boldnefs  agaiofl:  their  Adverfa- 
 rieSjthis  made  them  run  foforwardly  into  Flames ; 
 becaufe  they  were  conftantly  heated  with  Divine 
 Fires.     From  this  Table  they  went  away  with 
 the  Courage  of  Lions,  and  were  terrible  even 
 to  that  great  roaring  Lion  which  devours  fo  ma- 
 ny carelefs  Souls.     He  could  not  make  fuch  an 
 eafy  Prey  of  them  as  he  doth  of  us,  becaufe  they 
 did  daily  renew  their  Strength  by  this  Food,  and 
 became  as  bold  as  a  Lion  after  he  hath  eaten  Fiefh 
 and  drank  Blood. 
 
 And  if  we  did  more  frequently  communicate, 
 it  would  be  a  means  to  bring  us  to  a  greater  re- 
 femblance  of  our  Lord  (which  was  the  thing 
 that  I  laft  preffed^  who  you  know  overcame  the 
 Evil-One,  and  trod  him  under  his  feet.  As  the 
 Leverets  (faith  the  foremedtion'd  Author)  in  the 
 Mountains  of  H^/i/f^^'^  become  all  white,  becaufe 
 they  neither  fee  nor  eat  any  thing  but  driven 
 Snow ;  fo  by  often  adoring  and  feeding  upon 
 Beauty,  Goodnefs,  and  Purity  it  felf  in  this  Di- 
 vine Sacrament,  we  fhould  become  altogether 
 i  Y  4  ver- 
 
ap4  7^^  Poftcoenium  5  or^ 
 
 vertuous,  pure  and  beautiful.     And  I  am  of  the. 
 mind  of  another  excellent  Writer,  who  judges  it 
 very  probable,  ^  Th^t  theWars  of  Kjf^gdoms^  the 
 Contentions  in  Fdmilies^  the  infnite  multitude  of 
 Law-Suit Sy  the  ferfond  Hatreds^  and  the  univerfal 
 want  of  Charity^  which  hath  made  the  World  fo  w/- 
 ferahle  and  wicked^  may  in  a  great  degree  he  attrihu- 
 ted  to  the  negieB  of  the  great  Symbol  and  Inflrumint 
 of  Charity.     And  that  is  the  laft  Thing  that  I 
 fball  commend  unto  you. 
 
 VIII.  Eighthly,  Let  us  be  fure  to  live  in  Cha- 
 rity with  our  Brethren,  to  which  we  are  in  a  ipe- 
 cial  manner  engaged  in  this  Sacrament,  and  of 
 which  we  make  a  moft  folemn  Profeflion.  Let 
 us  behave  our  felves  as  Servants  in  the  fame  Fa- 
 fnily,  as  Sons  of  the  fame  Father,  asthofe  who 
 have  eaten  of  the  fame  Bread.  Let  us  be  very 
 careful  that  we  do  not  cover  the  Coals  of  Anger 
 and  Contention  under  the  Afhes  for  a  Night, 
 and  then  blow  them  up  again  the  next  Morning  ; 
 but  let  us  quite  extinguifh  them,  and  utterly  put 
 them  out.  Let  not  your  J^aloufies,  your  hard 
 Thoughts,  your  uncharitable  and  rafh  Cenfu- 
 rings,  your  Differences  and  Enmities  ever  return 
 again  ;  but  let  th^t  Sentence  run  in  your  Minds, 
 \  John  4.  II.  Beloved^  if  God  Jo  loved  uSy  rve 
 Oidght  to  love  one  another.  If  he  hath  given  his 
 Son  ;  if  he  ft  ill  give  him  to  us ;  if  we  feed  and 
 hVe  upon  him,  then  Jet  us  love  as  Brethren,  and 
 
 ?  Dr.  Jer.  Taylor. 
 
 not 
 
of  our  Deportment  afterward.       195 
 
 not  fall  out  in  our  way  to  Heaven.  And  if  wc 
 find  our  Love  to  grow  fick  and  weak,  and  to 
 be  fallen  to  decay  ;  then  let  us  come  hither  on  pur- 
 pofe  for  to  revive  it,  and  raife  it  up  again.  If 
 the  Lamp  begin  to  burn  dim,  and  to  caft  a  very 
 weak  Light ;  let  us  pour  in  more  Oil  that  it  may 
 not  go  out.  If  our  Love  begin  to  be  chill  and 
 cold,  let  us  put  this  Fire  the  ottner  under  it,  that 
 it  may  be  kept  in  a  Flame.  For  afTure  your 
 felves,  that  they  who  take  up  their  Differences 
 and  Enmities  again,  did  never  truly  lay  them  a- 
 fide ;  they  did  but  mock  God  when  they  came  to 
 this  Holy  Communion  with  a  pretence  of  Love 
 and  Charity,  their  Hearts  not  being  throughly 
 refolved  to  forget  all  Injuries  and  Offences.  Or 
 if  they  did  ferioufly  labour  to  put  to  death  all 
 Hatreds,  one  great  Reafon  why  they  are  not 
 throughly  mortified,  is,  becaufe  they  ufe  fo  rare- 
 ly this  powerful  means  of  fuppreffing  them,  and 
 keeping  them  in  their  Graves.  Men  do  one  with 
 another,  as  the  *  Thefpienfes  with  married  Per- 
 fons,  who  once  in  five  Tears  fpace^  kept  a  Feaft 
 called  LitoTUtdy  in  Cufid\  Honour,  for  the  recon- 
 ciling of  all  Differences  that  had  happened 
 between  Man  and  Wife.  Such  a  fmall  Feftivity 
 do  Men  make  of  this  Sacrament  of  the  Lord's 
 Supper,  to  which  they  come  perhaps  with  anin« 
 tention  to  bury  all  Differences ;  but  then  they 
 give  them  a  whole  twelve  Months  time,  if  not 
 more,  to  revive  and  gather  ftrength  again.  Hence 
 
 *  Flktarch,  ^  alii. 
 
 It 
 
296  The  Poftcoenium  5  or^ 
 
 it  is  that  the  Temper  of  the  Chriftian  World  is 
 as  much  different  from  the  Spirit  of  the  elder 
 Times,  as  Heat  is  from  Cold,  or  Life  from  Death. 
 They  held  fuch  frequent  Communions,  that  their 
 Love  was  fo  flagrant  as  to  make  them  die  for  one 
 another ;  and  we  hold  them  fo  feldom,  that  the 
 heat  of  our  unmortified  Paflions  makes  us  wound 
 and  kill  each  other.  So  that  I  make  account  there 
 is  but  little  difl-erence  between  doi/jg  this  feldom, 
 and  not  doing  it  at  all  ;  yea,  thofe  Enmities  will 
 be  more  fierce  and  untraftable,  which  even  the 
 Blood  of  Jefus  hath  not  quenched. 
 
 To  put  a  Conclufion  then  to  this  Difcourfe, 
 let  me  advife  you,  when  you  come  from  the 
 Table  of  the  Lord,  thus  to  meditate  within  your 
 felves : 
 
 J  Meditation. 
 
 it 
 
 a 
 
 I  have  received  frefh  Pledges  of  the  Love  of 
 my  Lord,  and  I  have  made  new  Profeflions  of 
 ^'  my  own  ;  What  now  doth  the  Lord  require 
 ^'  ot  me  ?  What  have  I  that  I  can  render  back 
 *^  to  him  ?  Alas !  I  have  nothing  to  give  him, 
 *'  but  only  my  Love.  Nothing  but  my  Love  did 
 *^  I  fay  ?  Oh  how  great  a  thing  is  Love !  How 
 ''  much  is  inclofed  in  the  bofom  of  Love  I  It  is 
 ^^  no  fuch  trifle  as  I  imagine.  Love  brought 
 *^  God  down  to  us,  and  Love  will  carry  us  up 
 **  to  God.  Love  made  God  like  to  a  Man  ;  and 
 *'  Love  will  make  Men  hke  to  God.  Love  made 
 "  him  die  for  us,    and  Love  will  make  us  lay 
 
 ^'  down 
 
of  our  Deportment  afterward.        297 
 
 ^'  down  our  Lives  for  the  Brethren.  O  the  power 
 *'  of  Heavenly  Love!  How  fhall  I  get  thee 
 *'  planted  in  my  Heart  ?  Who  can  bring  thee  in- 
 *'  to  my  Soul,  but  only  Love  .<?  Love  begets  Love ; 
 ^*  and  the  frequent  Meditation  of  this  Love  of 
 *^  God,  and  of  his  Son,  will  inflame  thy  Heart 
 *'  in  love  to  them.  Oh  let  a  fenfe  of  this  Love 
 ^'  lie  perpetually  in  my  Breaft,  that  may  change 
 *'  me  into  Love.  Let  me  burn  and  languifli  in 
 ^'  the  Arms  of  Jefus.  Let  me  long  for  nothing 
 ^^  but  him ;  let  him  be  all  my  talk,  all  my  joy, 
 *'  the  Crown  of  my  delight.  Let  me  never  for- 
 ^*  get  how  gracious  he  is ;  let  the  tafte  of  his  in- 
 *'  comparable  Sweetnefs  be  never  out  of  my 
 "  Mouth ;  let  me  never  relifh  any  thing  but 
 ^'  what  hath  fome  favour  of  him.  O  my  Soul ! 
 *^  what  fliould  we  wifh  for,  but  to  feaft  again 
 ^'  with  him  ?  What  fhould  we  defire  but  to  be 
 "  fatisfied  with  him  ?  f  This  one  thing  have  I  de^ 
 ^'  fired  of  the  Lord^  that  will  I  feek  ^ter^  that  1 
 *^  may  dwell  in  the  Houfe  of  my  Lord  all  the  days  of 
 "  my  Life,  to  behold  the  Beauty  of  the  Lord^  and  to 
 "  enquire  in  his  Temple. 
 
 ''  What  Friend  is  there  to  whom  we  have 
 *'  been  endeared,  that  we  can  forget  ?  Do  we 
 '^  ufe  to  throw  the  Tokens  of  Love,  whereby  he 
 *'  would  be  remembred,  into  a  forfaken  hole 
 ^'  where  they  fhall  never  be  feen  ?  But  how 
 ''  ftrangely  are  we  affeded  to  the  Reliques  that 
 ^^  a  dying  Friend  commends  unto  us  ?    And  how 
 
 »  Pf^i.'  27. 4. 
 
 "  much 
 
u 
 
 298  The  Poftccenium. 
 
 much  more  fhould  we  be  moved,  if  a  Friend 
 ''  fhould  die  for  «/,  and  fliould  leave  us  a  rc- 
 '*  membrance   that   he  faved  us  from   Death  ? 
 
 Could  we  ever  let  him  go  out  of  our  Minds? 
 *^  Should  we  not  be  in  danger  to  think  upon  him 
 *'  over-much  ?  Could  we  endure  that  the  remem- 
 •^  brance  he  left  us,  fhould  be  long  out  of  our 
 **  Eye  ?  O  my  Soul !  Let  us  not  deal  then  more 
 *'  unkindly  with  our  blefled  Saviour,  who  hum- 
 "  bled  himfelf  to  Death,  even  the  Death  of  the 
 **  Crofs,  that  we  might  not  eternally  die  ;  who 
 "  was  made  Sin  for  us,  that  we  might  be  made 
 *'  the  Righteoufnefs  of  God  through  him.  Sure 
 *'  he  never  thought  when  he  went  to  Heaven, 
 "  that  we  would  remember  his  Love  fo  feldom, 
 *'  and  fo  coldly.  Did  he  think  that  thofe  whom 
 *^  he  loves  fo  much,  would  need  fo  much  entrea- 
 '*  ty  to  have  Communion  with  him  ?  Is  it  not  a 
 *^  grief  unto  him  now  (if  he  be  capable  of  any) 
 *'  to  fee  that  he  hath  fo  few  Lovers  ?  Doth  it  not 
 *^  trouble  him,  that  they  who  profefs  Love  to 
 •'^  him,  teftify  it  fo  poorly  and  rarely  ?  Nay  ra- 
 *'  ther,  O  my  Soul !  he  is  troubled  that  we  love 
 *'  our  felves  no  better  ;  and  therefore  both  for 
 •'  the  Love  of  him,  and  the  Love  of  our  felves, 
 "  let  us  carefully  obferve  his  Commands,  of 
 *^  which  this  is  one.  Do  thU  in  remembrance  of 
 
 *'  mer 
 
 For  this  is  the  Love  of  God^  that  we  keep  his  Corn- 
 mandments..  And  this  Commandment  we  hav^  from 
 biwy  that  he  who  loveth  God^  love  his  Brother  alfo, 
 
 Menfa 
 
299 
 
 Menfa  Myftica. 
 
 SECT.    V. 
 
 The  Benefits  of  Holy  Communion. 
 
 CHAP.    XVII. 
 
 Fious  Men  cm  heft  tell  how  fweet  this  Feafl  is ;  yet 
 for  the  invitirfg  of  others  to  ity  a  Difcourje  is 
 begun  concerning    its  Heavenly  Pleafures^    and 
 Advantages, 
 
 SU  C  H  is  the  nature  of  all  Bodies,  chat  the 
 nearer  they  approach  to  their  proper  Place 
 and  Center,  the  more  they  accelerate  their  Mo- 
 tion, and  with  the  greater  fpeed  they  run ;  as 
 if  they  defined  to  be  at  their  beloved  Reft,  from 
 whence  they  are  loth  to  be  removed.  And  fuch 
 is  the  Temper  of  all  Holy  Hearts  when  they  run 
 towards  God,  the  moft  natural  place  of  their 
 Reft,  the  Vjery  Center  of  their  Quiet  and  Peace; 
 the  nearer  they  come  to  him,  the  fafter  they 
 move ;  they  rather  fiy  than  run ;  and  ufe  their 
 Wings  rather  than  their  Feet,  out  of  a  vehement 
 longing  to  be  embraced   by  him>     We  cannot 
 
 but 
 
300     The  benefits  of  Holy  Communion. 
 
 but  think  then,  that  they  who  draw  nigh  to 
 God  in  this  near  way  of  Communion,  and  are 
 entertained  by  him  at  his  own  Table,  do  fly  up 
 even  unto  Heaven,  and  get  into  his  very  Bofom, 
 as  thofe  that  fuffer  more  flrong  and  powerful 
 Attraflions  from  his  mighty  Goodnefs.  And 
 there  my  Difcourfe  may  well  leave  them  repofing 
 themfelves  in  his  Arms,  and  taking  their  Reft  in 
 his  Love,  from  whence  they  will  not  eafily  en- 
 dure a  divulfion  by  the  force  of  any  other  thing. 
 Bur  as  a  Stone  is  unwilling  to  ftirfrom  the  reft 
 that  it  enjoys  in  the  bofom  of  the  Earth ;  fo  hard 
 will  it  be  to  draw  fuch  Souls  by  the  love  of  other 
 Things,*  from  their  own  Center,  where  they  feel 
 fo  much  Quiet  and  Tranquillity.  Such  Perfons  I 
 might  well  leave  to  tell  themfelves  (and  others 
 if  they  can)  what  Joy  they  find  in  God,  what 
 Sweetnefs  grows  on  this  Tree  of  Life,  and  what 
 Pleafures  he  hath  welcomed  them  withal  at  this 
 Holy  Feaft.  Have  you  feen  the  Sun  and  the 
 Moon  in  their  full  ftand  one  againft  the  other  ? 
 Have  you  beheld  a  River  running  with  a  mighty 
 Stream  into  the  Ocean  ?  Or  can  you  think  that 
 you  fee  the  Fire  falling  from  Heaven,  as  it  did  in 
 Elias^s  time,  to  confume  a  Sacrifice  ?  Thefe  are 
 but  little  Refemblances  of  that  Light  wherewith 
 their  Souls  are  filled  when  they  look  upon  him; 
 of  that  Fulnefs  of  Joy  wherein  they  are  abforpt 
 when  their  Affeftions  run  to  him  ;  of  the  Tefti- 
 monies  that  he  gives  of  his  Acceptance  when  they 
 offer  themfelves  to  his  Service.  And  they  them- 
 felves (as  I  faid)  can  beft  tell  into  what  a  Para- 
 
 dife 
 
,T}e  benefits  of  Holy  Communion.     301 
 
 difc  of  Pleafures  he  leads  them,  when  he  comes 
 into  his  Garden,  and  beholds  there  all  pleafant 
 Fruits. 
 
 But  yet  for  the  fake  of  thofe  who  are  Strangers 
 to  the  Divine  Life,  and  are  loth  to  leave  their 
 Sins,  though  it  be  to  have  Communion  with 
 God  ;  I  fhali  labour  briefly  to  declare  the  Bene- 
 fits of  this  Holy  Sacrament,  that  fo  I  may  invite 
 them  to  lay  afide  their  Sins,  and  exchange  them 
 for  better  Pleafures.  And  I  hope  I  may  provoke 
 fome  to  hunger  after  the  Houfe  of  God,andefpeci' 
 ally  after  his  Table  ;  where  he  feeds  the  Hungry 
 with  rare  Delights ;  where  he  cures  the  Wound- 
 ed, comforts  the  Weak,  enlightens  the  Blind,  re- 
 vives the  Dead,  pardons  the  Sinner^  and  ftreng- 
 thens  him  againft  his  Sin  ;  where  he  dignifies  our 
 Souls,  and  deifies,  as  it  were,  all  our  Faculties ; 
 where  he  unites  us  to  himfelf,  and  joins  us  in 
 Friendfhip  with  our  Brethren  ;  where  he  fprin- 
 kles  our  Hearts  with  his  Blood,  replenifljes  them 
 with  his  Grace,  refreflieth  them  with  his  Love, 
 encourageth  them  in  his  Ways,  inebriates  them 
 with  his  Sweetnefs,  and  gives  to  drink  of  the 
 Wine  of  the  Kingdom,  and  fows  in  them  the 
 Seed  of  Immortality. 
 
 One  would  think  there  fhould  not  be  a  Man 
 of  ordinary  Difcretion  that  would  refufe  to  be 
 amended,  and  fo  much  bettered  in  his  Condition 
 by  converfing  with  God.  For  you  fee  Men  rip 
 up  the  bowels  of  the  Earth,  and  torment  her, 
 to  make  her  confefs  her  Treafures ;  they  dig 
 even  into  the  Hearts  of  craggy  Rocks,  and  take 
 
 incre- 
 
3  o  z     The  benefits  of  Holy  Communion. 
 
 incredible  Pains  for  Silver  and  Gold ;  they  wiD 
 break  their  fweeteft  Sleep  to  accomplifh  an  ambi- 
 tious Defire ;  they  will  fpend  their  Patrimony, 
 their  Credit,  their  Bodies,  and  their  very  Souls, 
 for  a  drop  of  drunken  Pleafure,  or  carnal  Delight. 
 What  is  the  matter  then  that  Men  cannot  be 
 content  to  fpend  a  few  earneft  Thoughts,  to  ufe 
 a  little  ferious  Diligence  for  the  Purchafe  of  the 
 Riches  of  Heaven  and  Earth,  for  the  Promifes  of 
 this  Life,  and  that  which  is  to  come,  for  the 
 Glory  of  God,  for  a  Dignity  not  inferiour  to  An* 
 gels,  for  a  Sea  of  Delights  and  Pleafures  that  ravifh 
 the  Heart  of  God  ?  Poor  Souls !  they  are  igno- 
 rant  fure  of  the  Happinefs  that  our  Lord  calls 
 them  unto ;  they  imagine  there  is  nothing  better 
 than  to  eat  and  drink,  and  fatiate  the  Body  with 
 that  which  tickleth  its  Senfes ;  they  are  funk  into 
 a  fad  puddle  of  filthy  Imaginations:  let  us  fee  if 
 we  can  lift  up  their  Heads,  let  us  try  to  open 
 their  Eyes,  let  us  endeavour  to  perfuade  that 
 there  are  diviner  Delights,  that  there  is  a  Bread 
 infinitely  more  delicious,  and  a  Cup  flowing  with 
 far  more  fweetnefs  than  that  which  the  World 
 bewitches  and  inchants  her  Followers  withal. 
 ^  0  cowe^  tafle  and  fee  that  the  Lord  is  good^  (as 
 the  Pfalmifi  fpeaks.)  f  Blejfed  is  the  Man  whom  he 
 chufethy  and  caufeth  to  aff  roach  unto  him^  that  he 
 may  drveli  in  his  Courts.  He  /ball  be  fatisfied  with 
 the  Goodnefs  of  his  Houfe^  even  of  his  Holy  Tewple. 
 
 *  Pfal.  34.  8.        f  Pral.64.4. 
 
 Many 
 
The  ^oiefits  of  Holy  Ccmmunion.      303 
 
 Many  rare  things  there  are  which  the  Gofpcl 
 prefents  us  withal,  but  nothing  (methinks)  is 
 more  tempting  and  inviting  than  this  Heavenly 
 Feaft,  where  Pleafure  is  mingled  with  Profit, 
 and  Phyfick  with  our  Food  ;  where  at  once  we 
 may  both  be  enriched  and  delighted,  both  healed 
 and  nourifhed. 
 
 This  Table  (if  I  may  ufe  the  Language  of  an 
 Holy  Man)  ^  is  the  very  Sinews  of  our  Souly  the 
 Ligaments  of  our  Mind,  the  Foundation  of  our  Con^ 
 fience^  our  Hofe^  our  Salvation^  our  Light^  our 
 Life.  *^  This  Myftery  makes  the  Earth  an  Hea- 
 "  ven ;  and  therefore  if  thou  wilt  come  hither, 
 "  thou  may  ft  open  the  Gate  of  Heaven,  and  look 
 ^*  down  into  it,  or  rather  not  into  Heaven,  but 
 *'  into  the  Heaven  of  Heavens.  For  that  which 
 *'  is  the  moft  precious  of  all  Things  above,  I 
 ^*  will  fhew  thee  lying  upon  the  Earth.  For  as 
 *^  in  King's  Palaces,  the  chiefeft  and  moft  preci- 
 ^'  ous  things  are  not  the  fair  Walls,  the  gilded 
 *'  Roofs,  the  coftly  Hangings,  but  the  Body  of 
 "  the  King  that  fits  upon  the  Throne ;  even  fo 
 ^'  in  the  Heavens,  the  moft  glorious  Thing  is  the 
 *'  Body  of  Chrift,  the  King  of  Heaven.  Now 
 "  behold,  and  thou  (halt  fee  it  here  upon  the 
 "  Earth.  For  I  do  not  {hew  thee  the  Angels, 
 *'  or  the  Arch- Angels,  or  the  Heavens,  or  the 
 "  Heaven  of  Heavens,  but  Him  that  is  the  Lord 
 
 *  St.  Chryfoft.  Horn.  24.  in  i  Cor.  4vx»'^  tiiMv  -ri  viS^i  rU 
 
 Z  "and 
 
3  ^4    Tl:fe  benefits  of  Holy  Communion. 
 
 *^  and  Mafter  of  them  all ;  and  therefore  muft 
 ^'  thou  needs  fay,  that  thou  feeft  that  upon  the 
 *^  Earth,  which  is  more  excellent  than  them  all. 
 "  Yea,  thou  not  only  feeft,  but  thou  toucheft  ; 
 "  and  not  only  toucheft,  but  eateft  alfo,  yea,  and 
 *^  carrieft  him  home  with  thee.  Ar^rUyLv^xz  -rohw 
 "  tVj) 'Ivxhj^y  &c.  O  then  wipe  thy  Soul  very 
 *^  clean,  prepare  thy  Mind  to  the  receiving 
 **  thefe  Divine  Myfteries.  Who  would  not  be 
 '^  Religious,  that  he  may  be  thus  happy  ?  Who 
 *^  would  not  forfake  all  Things  for  fuch  a  Sight, 
 *^  for  fuch  an  Embracement  ?  If  thou  mightft 
 *'  but  have  the  privilege  to  take  up  the  Son  of  a 
 "  King  with  his  Purple,  and  Diadem,  and  other 
 '^  Ornaments,  into  thy  Arms ;  wouldft  thou  not 
 "  caft  all  other  things  to  the  ground  to  be  fo 
 "  employed?  Tell  me  then.  Why  thou  wilt 
 *^  not  prepare  thy  felf,  and  reverently  take  the 
 ^'  only-begotten  Son  of  God  into  thy  Hands? 
 ^^  Wilt  not  thou  throw  away  the  love  of  all 
 "  earthly  Things  for  him  ?  Wilt  thou  not  think 
 *^  thy  felf  brave  enough  in  the  enjoying  of  him  ? 
 "  Doft  thou  ftill  look  to  the  Earth,  and  loveft 
 **  Mony,  and  admireft  heaps  of  Gold  ?  Then 
 ^^  what  Pity  canft  thou  deferve  ?  What  Pardon 
 ^  canft  thou  hope  for  ?  Or  what  Excufe  canft 
 ^  thou  think  of,  to  make  for  thy  felf?"  *  Thus  he. 
 **  When  a  Man  hath  heard  the  Sacred  Hymns 
 ^  (as  he  faith  in  another  place)  and  hath  feen 
 ^'  the  fpiritual  Marriage,  and  been  feafted  at  the 
 
 *  /(a/wi7. 27.  in  i  ai  Corinth. 
 
 ^^  Royal 
 
The  'Benefits  of  Holy  Communion,      305^ 
 
 "  Royal  Table,  and  filled  with  the  Holy  Ghoft/ 
 "  and  hath  been  taken  into  the  Quire  of  Sera- 
 ^^  phims,  and  made  partaker  with  the  Heavenly 
 *^  iPowers :  Who  would  throw  away  fo  great  a 
 "  Grace?  Who  would  fpend  fo  rich  a  Treafure? 
 *'  Who  would  bring  in  Drunkennefs  or  the  like 
 "  Guefl:,  inftead  of  fuch  Divine  Cheer  ?  Drun- 
 "  kenncfs,  I  fay,  which  is  the  Mother  of  Heavi- 
 **  nefs,  (rtQufxw^  P)1ee5«)  the  Joy  of  none  but  the 
 "  Devil,  and  is  big  with  a  thoufand  Evils.  What 
 "  madnefs  pofleffes  a  Man,  that  he  fhould  not 
 *'  rather  chufe  to  feaft  with  God,  than  with  the 
 "  Devil?  If  thou  fayeft,  that  thou  art  merry, 
 "  and  rejoicefl-,  and  wonderfully  pleafed  :  I  an- 
 ^'  fwer,  And  fo  I  would  have  thee  to  be;  only 
 >^  let  not  thy  Laughter  be  like  the  crackling  of 
 **  Thorns  under  a  Pot,  but  a  folid  Joy  that  will 
 *'  make  thy  Heart  to  fmile  for  ever.  God  doth 
 *^  not  envy  the  Sons  of  Men  any  Happinefs,  but 
 *«  he  would  have  them  be  fure  they  are  happy, 
 <*  and  not  pleafe  themfelves  in  a  phantaftical 
 <^  fhadow  of  Happinefs." 
 
 CHAP. 
 
 A 
 
506     The  benefits  of  Holy  Communion* 
 
 CHAP.     XVIII. 
 
 Three  Benefits  thAt  may  he  received  by  it.  i.  Much 
 Pleafure  md  Delight^  which  flows  jrom  fever d 
 Springs.  2.  Much  Strength  andVigour^  as  is 
 f  roved  by  the  three  Graces  of  Faith,  Hope  and 
 Charity,  j.  A  perfect  Cure  of  our  Sicknejfes  and 
 Difeafes :  It  being  Medicine  as  well  as  food. 
 
 BU  T  that  I  may  proceed  more diftinSly,  and 
 aflault  your  Souls  with  the  ftronger  Reafons 
 to  deliver  themfelves  up  to  a  religious  Life  (one 
 fingle  piece  of  which  hath  fuch  Bleffings  in  it) 
 I  ftiall  prefent  you  with  the  profit  of  worthy  Re- 
 ceiving, in  thefe  three  general  Heads  \  which  I 
 fliall  borrow  from  a  devout  Author.  We  have 
 inoft  Princely  Diflies  (faith  St.  Bernard)  ferved 
 up  to  us  in  the  Supper  of  the  Lord,  prepared 
 with  the  moft  curious  and  exquifite  Art,  and 
 they  are  "^  Deliciofa  multum  ad  faporem,  very  deli- 
 cious  andfweet  to  the  tafte ;  folida  ad  nutritnentunty 
 ftrong  andfolid  for  our  nourtjhment )  &  efficacia  ad 
 medicinam,  powerful  and  working  for  the  curing 
 of  our  Difeafes.  Seeing  this  Sacrament  is  a  Feaft, 
 and  is  called  the  Table,  and  the  Supper  of  the 
 Lord  ;  under  thefe  three  Heads  I  flaall  compre- 
 hend thofe  Benefits  that  may  excite  every  Man 
 to  the  Examination  of  himfelf,  and  invite  us  all 
 to  this  Heavenly  Cheer.     The  things  that  are 
 
 *  Serm.  2.  de  Coena  Dom, 
 
 hefs. 
 
The  benefits  of  Holy  Communion,      3  07 
 
 here  fet  before  us,  are,  i.  Moft  fweet,  pleafant 
 and  refrefliing.  2.  They  are  folid,  ftrength- 
 ning  and  nourifhing:  And,  3.  They  are  medici- 
 nal and  healing. 
 
 I.  F/Vf/,  ^  To  a  well-prepared  Palate  they  af- 
 ford a  moft  fweet  and  delightfome  relifh.  This 
 Holy  Sacrament  breeds  a  Divine  Pleafure,  an 
 Heavenly  Joy  in  a  right  tempered  Soul,  and 
 overflows  it  with  fweetnefs  more  than  the  Body 
 is  fatisfied  with  marrow  and  fatnefs.  Now  this 
 Refrefhment  arifes, 
 
 I .  From  a  great  fenfe  which  is  here  given  us 
 of  the  Love  of  Chrift,  which  (as  the  Song  of 
 Songs  faith)  f  is  better  than  Wine.  It  is  more 
 chearing  and  exhilarating,  more  cordial  and  re- 
 viving to  think  of  his  dear  Love  in  (bedding  his 
 Blood  for  us,  than  to  drink  the  Blood  of  the 
 richeft  Grape  ;  and  therefore  the  Church  faith, 
 Ver.  4.  We  rvill  be  glad  and  rejoice  in  thee  ;  rve  will 
 remember  tbj  Love  more  than  fVine. 
 
 It  is  beyond  a  ravifhment  to  remember,  that 
 Men  are  fo  beloved  by  the  King  of  Heaven,  fo 
 embraced  by  the  Lord  of  all  the  World  ;  and  ftill 
 it  is  the  more  tranfporting  to  confider,  that  they 
 feed  upon  this  Lord  of  Love,  and  that  he  gives 
 his  very  felf  unto  them,  and  by  fuch  fecret  and 
 wonderful  ways  unites  himfelf  unto  their  Souls. 
 And  it  is  moft  of  all  affeSing,  and  but  a  little  be- 
 low Heaven,  to  think  that  this  isour  Jefus,  and 
 
 *  Delkiofaad  faporem.      f  Cant.  i.  2. 
 
 Z  }  our 
 
3c8    The  benefits  of  Holy  Communion. 
 
 our  Lord  ;  to  fay  as  the  Spoufe  in  the  fame  Book, 
 ^  My  Belaved  is  miney  and  I  am  his.  When  God 
 thus  lifts  up  the  light  of  his  Countenance  upon  a 
 Soul,  he  puts  Gladnefs  in  its  Heart,  more  than 
 the  Joy  of  Harveft.  This  is  a  Marriage-Feafl-, 
 and  therefore  full  of  Pleafure.  Here  a  devout 
 Soul  gives  it  felf  to  him,  and  he  receives  it,  as 
 we  may  fay,  into  his  Arms ;  here  they  plight 
 their  Truth  mutually  each  to  other;  here  they 
 engage  themfelves  in  unfeparable  Unions,  to 
 hold  perpetual  Intercourfe,  and  live  eternally  to- 
 gether in  the  greateft  Affeftion.  As  the  Bride- 
 groom rejoiceth  over  his  Bride,  {b  the  Lord  re- 
 joiceth  over  it ;  and  he  fpeaks  not  to  it  merely  by 
 his  Servants,  but  he  kifles  it  (as  the  Spoule 
 fpeaks,  Cant.  i.  2.)  with  the  kifles  of  his  own 
 Mouth.  So  one  of  the  Greek  Commentators 
 prettily  glofles  upon  thofe  words:     mw  S^d  cB-^f^w- 
 
 me  not  only  be  efpoufed  to  him  (faith  the 
 Church)  by  his  Prophets  and  Ambafladors,  but 
 let  him  come  himfelf,  and  converfe  with  me. 
 Rebeckah  went  along  with  Eliezer  before  fhe 
 knew  Ifaacj  and  was  refolved  to  be  his  Wife 
 before  he  fpakewith  her  himfelf;  but  at  laft  fhe 
 beheld  him,  to  whom  fhe  travelled,  and  came 
 into  his  Arms  whofe  Love  fhe  fought,  and  then 
 was  her  Joy  compleated.  Even  fo  the  Meflen- 
 gers  of  God  become  Suiters  to  us  in  the  Name  of 
 Chrift,  and  woo  our  Affections  to  be  efpoufed 
 to  him,  giving  us  many  Tokens  of  his  Love  : 
 And  when  we  confent   and  refolve  to  be  his, 
 
 *  Cant.  2.  16.  thea 
 
The  benefits  of  Holy  Communion.    309 
 
 then  by  their  Miniftry  we  are  conduced  into 
 his  Arms,  and  at  this  Marriage-Feaft  we  receive 
 the  fulled:  Joys  that  flow  from  his  Heart  unto  us, 
 
 2.  It  flows  from  a  fenfe  of  the  Pleafures  that 
 are  in  the  exercife  of  true  Religion.  That  is  the 
 greateft  delight  which  arifes  from  the  Soul's  own 
 proper  A (fts,  and  which  it  feels  not  only  within, 
 but  from  it  felf.  And  the  more  noble  any  of 
 its  AQs  are,  and  the  more  fatisfying  the  Objeds 
 are  on  which  they  are  placed  ;  the  higher  will 
 the  Contentment  be  which  they  afford.  As  much 
 therefore  as  ASs  of  Piety  furpafs  all  other,  fo 
 much  will  the  Delight,  which  accompanies  them, 
 go  beyond  all  other  Delights.  And  ss  thefe  Afts 
 of  Devotion,  which  are  performed  by  the  wor- 
 thy Receiver  at  this  Holy  Communion,  are  tran- 
 fcendent  to  all  other  Religious  Afts ;  fo  will  the 
 feeling  of  them  be  tranfporting  beyond  all  other 
 pleafurable  Motions  in  the  Soul.  It  is  a  rare 
 dehght  to  exercife  our  hearty  Faith  and  Love, 
 Thankfgiving  and  Rejoicing  ;  and  here  all  thefe 
 Afts  are  in  their  top  and  height ;  and  the  Soul  ex- 
 erts its  greateft  Force,  and  ftrains  it  felf  to  do  its 
 beft.  Yea,  here  muft  needs  be  the  greateft  fweet- 
 nefs  and  delight,  bccaufe  part  of  our  Duty  is  Joy 
 and  Gladnefs,  and  we  do  very  ill,  if  then  we  do 
 not  rejoice.  And  there  is  none  knows  but  he  that 
 feels  it,  howpleafant  it  is  likewife  to  mourn  for 
 Sin,  and  to  be  wounded  with  a  fenfe  of  our  In- 
 gratitude,  as  well  as  of  his  Love.  There  is  fweet- 
 nefs  in  thofe  Tears,  which  drop  from  a  Heart 
 full  of  Love ;   that  Sorrow  is  delightful  which 
 
 Z  4  fprings 
 
3  1  o     TJ?e  benefits  of  Holy  Communion] 
 
 fprings  from  the  fenfe  of  a  kindnefs.  Here  Holy 
 Souls  begin  to  feel  the  Truth  of  what  our  Saviour 
 hath  fa  id,  ^  Bleffe-d  are  they  that  mourn  ^  for  they 
 ^all  he  comforted.  It  is  part  of  their  Comfort,  that 
 they  can  mourn  and  fhed  a  Tear  over  a  fick  Soul 
 and  a  bleeding  Saviour.  What  Comfort  then  is 
 there  (think  you)  in  the  fenfe  of  a  Pardon,  if 
 there  be  fuch  Comfort  in  mourning  for  the  Of- 
 fence? If  Tears  be  fuch  pleafant  Food,  then 
 what  are  Songs  and  Praifes  ? 
 
 3.  From  the  hope  of  Heaven,  and  the  expefla- 
 tion  of  the  eternal  Supper,  to  which  this  is  but  a 
 preparatory  Entertainment.  This  is  fome  fore- 
 tafteto  ftay  our  Longings,  and  yet  to  excite  our 
 Defires  after  the  Heavenly  Feaft  above.  Here  we 
 break  our  FafI:  (as  I  may  fay)  but  are  made 
 thereby  very  hungry,  till  that  great  Supper 
 come.  Here  we  have  but  a  Pr^libation,  a  little 
 fhort  Antepaft  of  fome  rare  things  to  come;  yet 
 feeing  it  is  an  Earneft  of  thofe  Things,  it  creates 
 in  a  Holy  Soul  a  wonderful  Contentment  both 
 from  its  own  fweecnefs,  and  the  hopes  wherewith 
 it  feeds  us.  It  nourifhes,  I  fay,  in  us  moft  deli- 
 cious Longings ;  it  makes  the  Soul  even  fwell 
 with  comfortable  ExpeQations  ;  and  we  receive 
 it  not  only  as  a  remembrance  of  what  was  done, 
 but  as  a  pledge  of  what  fhall  be.  We  tafte  not 
 only  what  he  is  to  our  Souls  at  prefent,  but  what 
 he  will  be  for  ever. 
 
 And  indeed  it  is  a  great  part  of  the  pleafure 
 of  his  Food,  that  it  hath  fo  many  Taftes,  and 
 
 *  Mar.  5.  3. 
 
 affords 
 
The  benefits  of  Holy  Communion.     3  1 1 
 
 affords  fuch  various  ReliDies.  In  it  wetafte  his 
 Love  in  dying,  his  Love  now  that  he  is  in  the 
 Heavens,  and  his  Love  when  he  fhali  appear  in 
 his  Glory.  We  tafte  of  the  Fruit  of  his  Death, 
 and  of  the  Fruit  of  his  Refurreflion  alfo,  yea 
 and  of  his  coming  again  toraife  us  from  the  Dead 
 too.  We  feel  what  he  did  upon  theCrofs ;  and 
 that  which  was  bitter  to  him,  is  fweet  to  us.  We 
 feel  what  he  doth  for  us  now  in  the  Holy  Sacra- 
 ment, and  his  Spirit  makes  us  tafte  the  Pleafures 
 of  Devotion  in  our  Hearts.  And  we  begin  like- 
 wife  to  feel  what  he  will  do  for  us,  when  he  fhall 
 come  to  be  glorified  in  his  Saints,  and  to  be  ad- 
 mired in  all  them  that  believe.  And  how  plea- 
 fant  muft  it  be  to  a  Soul  to  have  all  this  Cheer  ? 
 How  delightful  to  think  that  Chrifl:  dwells  in  us, 
 and  we  in  him?  (y<?^;?6.  65.)  How  fweet  to 
 read  that  we  {hall  have  Eternal  Life  by  Union 
 with  him?  ('^^^^7^55.)  And  how  joyful  muft 
 they  be,  who  carry  about  with  them  continually 
 this  Hope  of  Heaven  ? 
 
 4.  There  arifes  alfo  a  great  Joy  from  a  fenfe 
 how  well  pleafed  our  Saviour  is  with  the  Love  of 
 holy  Souls.  He  not  only  communicates  himfelf 
 to  us  in  this  Sacrament,  but  hath  alfo  a  kind  of 
 Communion  with  us.  He  delights  to  behold 
 our  grateful  and  gladfome  Remembrance  of  him ; 
 to  behold  our  Love  to  him,  and  our  Love  to 
 each  other.  It  pleafes  him  to  fee  his  People  flock 
 together  with  a  greedinefs  to  receive  him,  and 
 forwardnefs  to  tie  themfelves  more  dearly  to 
 him.     And  therefore  the  Bridegroom  is  pleafed 
 
 to 
 
3  I  2     77?^  benefits  of  Holy  Communion. 
 
 to  ufe  fuch  words  to  his  Spoufe  as  fhe  doth  to 
 him.  She  had  faid,  Ca/ff.  i.  2.  Thy  Love  is  bet- 
 ter than  Wine :  And  he  faith  the  fame,  only  with 
 a  greater  Extafy  of  Affeftion,  Chaf.  4.  10.  How 
 much  better  is  thy  Love  than  Wine !  And  this  Book 
 holy  Men  (the  Fathers  of  the  Church)  have  in- 
 terpreted of  the  fpiritual  Marriage  between 
 Chrift  and  his  Church,  which  is  in  this  Sacra- 
 ment both  reprefented  and  confirmed.  Now 
 what  pleafure  hence  arifes  to  the  Soul,  when  it 
 thinks  that  its  Beloved  is  pleafed,  and  that  it  re- 
 joices the  Heart  of  Chrift  ;  every  one  may  know 
 that  can  love  another.  It  is  the  Contentment  of 
 their  Love  that  it  is  accepted^  and  a  great  recom- 
 pence  that  it  is  kindly  entertained. 
 
 Here  is  enough  (though  briefly)  faid  to  invite 
 any  Voluptuary  to  become  a  fpiritual  Man  :  He 
 muft  have  a  great  deal  of  the  Swine  in  him,  that 
 cannot  be  tempted  by  the  Delights  of  this  Hea- 
 venly Food,  which  offers  it  felf  to  his  Tafte.  Here 
 a  Man  fhall  be  fatisfied  with  the  Love  of  Chrift, 
 with  the  Fleafures  of  all  religious  A£ls,  with  the 
 Hope  of  Heaven,  which  is  the  Celeftial  Manna, 
 with  a  Senfe  of  the  Joy  in  Heaven  on  our  behalf. 
 He  hath  forgotten  fure  the  Pleafures  of  a  Man, 
 whofe  Soul  is  not  greedy  to  be  filled  with  thefe 
 good  things.  It  is  part  of  the  Funiftiment  of 
 Wickednels  to  lofe  the  rareft  Delights  here,  as 
 well  as  to  fuffer  eternal  Pains  hereafter. 
 
 II.  Secondly^  But  that  you  may  not  Imagine 
 there  is  nothing  to  be  had  here  but  what  doth 
 
 delight 
 
The  (Benefits  of  Holy  Communion.    3  1 5 
 
 delight  for  the  prefent  inftant  of  receiving ;  you 
 muft  confider  likewife,  that  thefe  holy  Myfte- 
 ries  yield  a  folid  Nourifhment,  and  thereby  af- 
 ford us  a  conftant  Chearfulnefs.  They  do  not 
 beget  a  pleafure  that  lies  only  upon  the  Pa- 
 late ;  bu^they  are  the  more  pleafing  when  they 
 have  defcended  as  far  as  the  Heart :  for  there 
 they  lay  the  Foundation  of  a  lafting  Joy,  by 
 turning  the  AfFeftions  of  the  Heart  toward  Chrift. 
 The  benefits  of  this  Food  are  not  like  to  a  blaze 
 of  Straw,  that  warms  a  Man  for  the  prefent, 
 but  foon  leaves  him  cold  ;  nor  like  a  Flafh  of 
 Lightning,  darting  through  the  Soul  for  a  mo- 
 ment, which  returns  prefently  into  its  Dark- 
 nefs ;  nor  like  the  frisking  of  the  Spirits  in  our 
 Body  after  a  Draught  of  Wine,  which  when 
 the  adventitious  Heat  is  over,  fall  into  Slug- 
 giChnefs  again :  But  they  are  folid  and  fubllan. 
 tial,  like  to  the  warmths  of  the  Sun-beams  when 
 there  is  no  Cloud  before  his  Face,  nor  no  Winds 
 to  fweep  them  away  ;  or  rather  like  the  Pleafures 
 of  eating  Food,  w^hich  encreafes  our  Strength,  and 
 fattens  our  Bones,  and  caufes  a  durable  Chear- 
 fulnefs and  Vivacity  of  our  Spirits.  For  Bread^ 
 you  know,  is  called  the  Staff  of  Life,  and  thst 
 which  ftrengthens  Man's  Heart ;  as  Wine  is  that 
 which  glads  his  Heart,  and  cheareth  God  and 
 Man. 
 
 Byarightufe  of  this  holy  Sacrament,  all  the 
 Faculties  and  Parts  of  the  Soul  are  nourifhed  and 
 enlarged.  The  Underflanding  becomes  more 
 full  and  clear  in  its  Perceptions  of  Truth ;  the 
 
 Will 
 
3  1 4     The  benefits  of  Holy  Communion. 
 
 Will  is  made  more  free  and  chearful  in  its  choice 
 of  Good  ;  the  AfFeftions  more  Heavenly  and  Di- 
 vine, more  forward  and  compliant  with  our 
 Wills ;  the  Paffions  more  regular  and  orderly, 
 under  better  Government  and  Command.  All 
 which  would  admit  of  a  large  Difcourfe ;  but 
 feeing  I  have  drawn  this  Traftate  already  to  fo 
 over-great  a  length,  I  will  chufe  to  fpeak  (and 
 that  but  briefly  neither)  of  what  is  mofl:  fenfibic 
 to  every  good  Man,  ^uiz.  the  Incrcafe  of  thefe 
 three  great  Graces,  Falthy  Hope^  SLtidCharitj. 
 
 Firft,  Faifh  is  hereby  made  more  folid  and 
 ftrong,  whether  we  confider  it  in  its  direfl:  or 
 reflex  AQs:  i.e.  We  do  in  this  Holy  Feafl:  look 
 more  ferioufly  on  the  proper  Objeft  of  our  Faith, 
 Jefus  Chrifl",  and  all  the  Truths  of  the  GofpeL 
 We  profefs  with  all  our  Souls  to  embrace  a 
 crucify'd  Saviour  ;  we  feal  to  this  Truth  which 
 he  hath  fealed  by  his  Blood  ;  we  make  a  moft 
 folemn  and  publick  Confefliion  of  what  we  be- 
 lieve ;  we  do  moft  facredly  proteft  that  we  firm- 
 ly confent  to  live  according  to  it,  and  obey  it. 
 And  then  if  we  would  refle£l  and  turn  our  Eyes 
 back  into  our  own  Souls,  and  believe  fomething 
 of  our  felves,  we  may  be  able  to  make  a  better 
 Judgment  concerning  our  felves,  and  be  more 
 confirmed  in  the  Belief  that  we  are  real  Chrif- 
 tians  ;  feeing  after  ferious  Examination  and  Ad- 
 vice with  our  felves,  we  find  that  we  heartily 
 love  and  obey  Chrift's  Commands,  and  feeing 
 that  in  his  moft  facred  Prefence,  who  is  the 
 Searcher  of  the  Heart,  we  dare  confidently  avow 
 
 it. 
 
The  benefits  of  Holy  Comynunton.     3  1 5 
 
 it,  that  there  is  not  any  thing,  though  never  fo 
 difficult,  which  we  know  to  be  his  Will,  but  we 
 are  refolved  to  do  it.     We  are  then  in  the  right 
 ure  of  this  Food,  more  ftrengthned  both  in  the 
 Premifes,  and  alfo  in  the  Conclufion.     As  if  a 
 Man  fhould  make  this  Syllogifm  or  Reafoning; 
 He  that  heartily  believes  in  Chrift,  and  obeys  the 
 Gofpel-Commands,    fhali  inherit   the  Promifes, 
 and  be  faved  ;  I  do  fo  heartily  believe  and  obey, 
 therefore  I  fhallbe  faved.    All  thefe  three  Pro- 
 pofitions  or  Affirmations,  are,  by  worthy  receiv- 
 ing, much  ftrengthned  in  ns.     We  do  heartily 
 profefs  to  believe  the  Gofpel,  and  we  are  more 
 confirmed  in  our  Belief,  and  in  particular  of  this. 
 That  he  who  doth  believe  in  Chrift,  and  obey 
 him,  fhall  be  faved.    We  fee  before  our  Eyes 
 fuch  Teftimonies  of  God's  Love,  that  we  can- 
 not but  be  full  of  this  Belief,  which  is  a  general 
 Faith,  and  contained  in  the  firft  of  thofe  now 
 named  Propofitions.    We  do  likewife  here  re- 
 new our  Confent  to  believe  and  obey  our  Lord 
 in  every  thing  he  hath  faid  ;    and  this  contains 
 the  fecond  Propofition,  and  is  a  particular  fpecial 
 AQ:  of  Faith.     Now  what  fhould  hinder,    but 
 that  we  may  conclude  moft  ftrongly  that  which 
 is  in  the  Third,  Therefore  I  /ball  he  faved  ?     And 
 then  Faith  is  manifeftly  nourifhed  in  every  fenfe 
 that  you  can  take  it  in  ;  we  do  directly  put  forth 
 more  lively  Afts  of  Faith,  as  that  implies  aftent- 
 ing  to  the  Gofpel,   and  confenting  to  obey  ir. 
 And  why  fhould  not  the  Confequent  be,  That 
 we  may  refleft  more  comfortably  and  folidly  up- 
 
 on 
 
3  1 6      The  benefits  of  Holy  Communion. 
 
 on  our  felves,  that  we  are  in  a  fafe  Condition  ? 
 And  that  we  may  continue  fo,  there  wants  no- 
 thing but  that  we  be  diligent  in  the  ufe  of  all 
 Means,  of  which  this  is  one  ;  to  confirm  and 
 cftablilli  our  Faith  more,  by  often  receiving  the 
 Sacred  Body  and  Blood  of  Chrift. 
 
 2.  Our  Hope  is  here  alfo  nouriflied  and  made 
 more  lively.  And  indeed  it  muft  be  ftrengthned 
 in  proportion  to  our  Faith  ;  for  Hope  arifes  out . 
 of  it,  and  hath  its  Growth  with  it,  being  but 
 the  Expeftation  and  Waiting  of  Faith.  Becaufe 
 I  believe  thofe  things  that  are  promifed  in  the 
 Gofpel,  therefore  I  wait  for  them  ;  the  ftronger 
 therefore  that  my  Belief  and  Obedience  is,  the 
 ftronger  will  my  Hope  be^r  ^^Now  he  that  ex- 
 prefTes  his  Faith  in  Chrift  at  this  Sacrament,  and 
 believes  alfo  that  Chrift  is  really  prefent  there, 
 and  likewife  that  he  is  united  to  Chrift  through  a 
 worthy  ufe  of  it :  He  doth  thereby  get  a  greater 
 reafon  to  hope  and  wait  for  the  other  Appea- 
 rance and  Prefence  of  Chrift  more  vifibly  and 
 openly,  when  he  fhall  be  divefted  of  all  Signs 
 and  Figures,  and  fhall  reveal  himfelf  with  open 
 Face  :  When  we  (hall  not  know  him  fo  much  as 
 he  that  died,  but  as  he  that  lives,  and  reigns, 
 and  triumphs. 
 
 3.  Our  Love  hereby  is  manifeftly  enlarged 
 and  nourifhed,  partly  by  fulfilling  one  of  Chrift  s 
 Commands.  He  that  loves  me,  keeps  my  Com- 
 mandments (faith  our  Lord)  and  this  is  one  of 
 them,  Do  this  in  remembrance  of  me.  And  partly 
 by  laying  new  Fuel  upon  the  Fire,  which  it  may 
 
 feed 
 
The  benefits  of  Holy  Communion.   3 1  7 
 
 feed  upon:  New  Confiderations  (I  mean)  and 
 Experiences,  new  Arguments  and  Incentives  to 
 Obedience.  And  partly  by  knitting  and  uniting 
 of  us  in  a  more  cordial  Love  and  Affeftion  to  all 
 our  Brethren,  which  is  an  Expreffion  of  Love  to 
 him.  For  he  hath  faid,  i  John  4.  12.  If  m 
 love  one  another^  God  dxvelleth  in  m^  and  his  Love 
 is  perfeffed  in  us. 
 
 Now  Faith^  Hope  and  Love,  what  will  not 
 they  do,  what  cannot  they  overcome  ?  All  the 
 Craft  of  the  Devil  is  difcovered,  all  his  Power  is 
 broken,  all  his  Temptations  are  baffled  by  this 
 Heavenly  Nourifhment.  For  if  we  confider  the 
 fir/l  piece  of  the  Devil's  Policy,  which  confifts  in 
 magnifying  and  extolling  the  Advantages  of  that 
 Thing  to  which  he  would  tempt  us;  it  is  de- 
 feated by  the  Lighf  of  Faith,  which  this  Sacra- 
 ment doth  make  more  clear  and  fhining.  He 
 ufes  ail  the  Rhetorick  and  Sophiftry  that  he  hath, 
 to  perfuade  us  that  it  is  a  harmlefs  or  a  pleafanr, 
 or  a  profitable  or  a  credible  thing.  He  paints 
 forth  Sin  in  the  beft  Colours,  and  provides  for 
 it  the  mofl:  amorous  DrejQTes.  And  as  you  fee  a 
 Mountebank  commends  his  Medicines,  his  Bal- 
 fams  and  Pomanders  with  fo  many  Amplifica- 
 tions,  and  Lyes,  and  Arts  of  Infinuation,  that  he 
 cheats  poor  filly  People:  fo  doth  the  Devil  puff' 
 up  the  ambitious  Man's  Mind,  and  fwell  a  Mole- 
 hill into  a  Mountain  ;  and  he  tickles  the  wanton 
 Fancy  with  promifes  of  Ravifhmenc  in  an  empty 
 Pleafure;  and  to  the  covetous  Heart  he  faith. 
 Thou  canft  not  tell  the  contentn:^cnt  that  fo  ma- 
 ny 
 
3  I  8     The  benefits  of  Holy  Communion. 
 
 ny  Bags  of  Gold,  or  fuch  a  fair  Lordfhip  would 
 give  thy  Heart.  And  there  is  no  Man  but  he  la- 
 bours to  caft  a  mift  before  his  Eyes,  and  to  dazzle 
 him  with  fome  glittering  appearance,  in  the 
 midft  of  which  he  hopes  to  work  his  Ends  upon 
 him.  Now  the  light  of  Faith  ftrikes  through 
 all  thofe  painted  fhews;  and  an  hearty  belief  of 
 the  Truth  of  the  Gofpel  (which  the  Holy  Eu« 
 charift  ftill  encreafeth)  makes  all  thefe  Ihadows 
 fly  away.  It  will  not  let  us  be  deceived,  as 
 was  our  Mother  Eve^  with  fpecious  pretences, 
 but  faith,  Jva;ff^  thou  Impoftor ;  away  you 
 lying  Vanities ;  tell  me  not  thefe  Tales :  For 
 his  Teftimonies  have  I  taken  as  an  Heritage  for 
 ever,  for  they  are  the  rejoicing  of  my  Hearty  Pfal. 
 119.  III.  And  there  is  no  lefs  Power  in  this 
 Holy  Food,  to  enervate  a  fecond  of  his  Arts, 
 which  is  to  affright  us  with  the  noife  of  Danger 
 and  Mifchief,  that  fliall  feem  greater  than  all  the 
 pleafures  of  Goodnefs,  if  we  will  not  be  per- 
 fuaded  but  that  it  is  pleafurable.  He  puts 
 ft  range  Vizards  upon  all  Things,  and  makes  them 
 look  as  ugly  and  foully  as  he  can ;  that  fo  he  may 
 make  us  fly  from  the  Troubles  of  a  mortified 
 Life.  He  labours  to  make  us  believe  that  there 
 is  nothing  but  Sadnefs  in  God's  Ways,  and  it  be- 
 gins perhaps  to  make  us  melancholy  with  the 
 very  Thoughts  of  it.  And  if  this  will  not  do, 
 he  will  fl:ir  up  Enemies  againft  us,  to  difcourage 
 us ;  our  own  Friends  perhaps  (hall  cafl:  us  off,  or 
 the  Fire  of  Perfecution  fhall  burn  againft  us.  But 
 now  the  Hofe  of  the  Glory  of  God  will  make  us 
 
 rejoice 
 
The  Benefits  of  Holy  Communion.      3  1 9 
 
 rejoice  even  in  the  midft  of  Tribulations.     Here 
 we  embrace  alfo  a  crucified  Saviour ;   and  there 
 is  no  better  Livery,  than  a  Garment  rent  and  torn, 
 a  Body  wounded  and  abufed  (if  need  fhould  be) 
 for  Chrift's  fake.     There  is  nothing  can  affright 
 a  Soul  that  dwells  in  the  wounds  of  its  Saviour, 
 as  in  the  holes  of  a  Rock.     Nothing  will  feem 
 difficult  to  a  Heart  that  is  filled  with  ExpeQa- 
 tions,  to  dwell  for  ever  in  his  Embraces  in  the 
 Heavens.     And  now  how  is  the  World  and  the 
 Flefh  confounded,  when  they  fee  good  Men  re- 
 joice and  triumph  in  the  midft  of  all  Miferies 
 and  Difcouragements  >    How  do  the  Devils  howl 
 to  fee  their  Stratagems  fo  unfuccefsful,  that  even 
 Pains  are  accounted  Pleafures,   and  Loffes   are 
 accounted  Gains,  and  Torments  are  turned  into 
 Joys,  and   Prifons  are  the  Gate-houfes  of  Para- 
 dife  ? 
 
 The  Devil,  you  will  fay,  will  ftudy  to  be  re- 
 venged on  fuch  Men,  and  will  not  ceafe  to  vent 
 his  Malice  againft  fuch  Souls.  And  feeing  he 
 knows  not  how  to  do  them  harm  but  by  making 
 them  fin,  he  will  try  if  like  a  Serpent  he  can 
 infinuate  but  a  part  of  himfelf  at  any  little  hole. 
 He  will  perfuade  them  to  Self  indulgence  in  fomc 
 fmall  Crime,  that  fo  he  may  bring  them  to  all 
 the  reft ;  or  he  will  labour  to  draw  them  if  it 
 may  be,  within  the  verge  of  Sin,  into  an  infedi- 
 ous  place,  into  the  Society  of  a  Temptation, 
 hoping  that  by  little  degrees  and  preambles,  he 
 may  make  way  for  Sin  to  enter.  But  the  Love  of 
 Gody  which  is  here  much  inflamed,  will  make 
 
 A  a  the 
 
3  ^^  The  (Benefits  of  Holy  Com7nunion. 
 the  Soul  of  fuch  a  quick  fcent  that  it  may  eafily 
 perceive  his  wiles.  Love  doth  extraordinarily 
 enlighten  the  Soul  by  its  Flames,  and  will  make 
 it  more  difcerning  of  the  lead  fpot  that  is  in  it 
 felf,  and  of  the  leaft  danger  that  is  without. 
 And  the  more  pure  and  white  the  Soul  grows 
 by  Love,  the  fooner  will  any  fpeckof  filth  be 
 efpied  upon  it.  The  more  full  of  Light  it  is, 
 the  more  Imperfeftions  will  it  take  notice  of, 
 which  before  were  unobferved ;  as  in  the  beams 
 of  the  Sun  we  fee  a  thoufand  little  Atoms  or 
 Motes  which  before  were  not  difcerned. 
 
 By  all  this,  which  in  your  own  Meditation 
 may  be  enlarged,  you  fee  whatftrength  it  affords. 
 To  which  you  may  add,  if  you  pleafe,  that  as 
 the  Devil  hath  baits  for  every  Palate,  and  can 
 humour  every  Man's  Tafte,  and  comply  with 
 all  Complexions  and  Difpofitions ;  So  is  the  Holy 
 Sacrament  an  Heavenly  Manna  which  taftes  as 
 every  Man  willies,  and  (as  the  Author  of  the 
 Book  of  Wifdom  fpeaks)  ^  doth  ferve  to  the  ap- 
 petite  of  the  Eater^  and  temfers  it  felf  to  every 
 Mafias  likings  being  able  to  give  them  all  content. 
 
 I!L  Thirdly  J  But  this  Bread  and  Wine  being 
 fpirituaJly  received,  are  not  only  f  Food  and 
 Meat^  but  Phyfck  and  Medicine  alfo.  They  are 
 means  to  preferve  Health  where  it  is,  and  to  re- 
 ftore  it  where  it  is  decayed.  Though  this  may 
 feem  more  doubtful  than  the  two  former,  and 
 
 *  Wifd.  16.  20,  21.       f  Efficaaa  ad  medicmm, 
 
 you 
 
'The  benefits  of  Holy  Communion,      321 
 
 you  may  ask  how  Bread  and  Wine  do  fignify  any 
 thing  of  this  nature;  yet  I  {hall  {hew  you,  that 
 is  denoted  by  them  in  Chri{l's  Intention,  more 
 than  any  thing  elfe.  For  the  Bread  (as  you 
 have  feen)  doth  not  reprefent  the  Body  and  Flefh 
 of  Chrift  barely  and  in  general,  as  it  is  the  Food 
 of  the  Soul  ;  but  in  a  more  efpecial  manner,  as 
 the  Fle{h  of  a  Sacrifice,  and  that  a  Sacrifice  for 
 our  Sin,  whereby  it  becomes  not  only  our  ikf^/«r, 
 but  our  Medicine  alfo.  The  Food  we  eat  is  in  re- 
 membrance that  Chrift  died  for  Sin,  and  fo  it  is 
 healing  to  our  Souls,  and  killing  to  our  Sins ;  it 
 purges  away  our  Iniquities,  and  purifies  our 
 Hearts.  And  fo  Chrift's  Blood  is  here  confidered 
 as  the  Blood  cf  the  Crofs,  the  Blood  of  Atonement 
 and  Propitiation  for  us  *,  and  therefore  we  do  not 
 receive  (as  hath  been  faid)  bare  Bread  and  Wine, 
 but  Bread  broken,  and  Wine  poured  our.  xlnd 
 here  you  may  take  notice  of  the  reafon  why 
 Chrift  did  inftitute  Bread  and  Wine,  rather  than 
 Flefh,  to  reprefent  himfelf  by,  unto  us.  Notbe- 
 caufe  Flefh  was  ufed  by  the  Jervs  in  their  Sacri- 
 fices, for  fo  were  Bread  and  Wine  ;  nor  only  be- 
 caufe  this  was  the  common  Food  and  Nourifh- 
 ment  for  the  Body,  for  fo  was  Flefh  alfo :  But  it 
 is  likely  Chrift  chofe  things  without  Life,  where- 
 in there  was  no  Blood,  'uiz.  Bread  and  Wine, 
 becaufe  he  would  fhew  that  no  Creature  was  any 
 more  to  lofe  its  Life  for  the  fin  of  Men,  and  that 
 no  more  Blood  was  to  be  fhed  for  expiation  of  it. 
 ThePafTover,  which  we  may  call  a  Sacrament 
 of  the  Old  Teftament,    was  bloody,    to  denote 
 
 Aa  2  Chrift's 
 
5  2  2     The  benefits  of  Holy  Communion. 
 
 Chrift's  Blood  that  fhould  be  fhed  ;  but  now 
 that  it  is  fhed,  the  Sacrament,  which  reprefents 
 it  as  already  done,  is  without  any  bloody  Thing. 
 He  is  fhewn  to  us  as  one  that  hath  died  by  this 
 broken  Bread  and  Wine  effufed  ;  and  he  fhews 
 us  likewife  that  there  fhall  be  no  more  Death,  no 
 more  Blood  £hed  for  us  (a  full  Atonement  being 
 made)  becaufe  it  is  only  Bread,  and  only  Wine. 
 Thefe  things  then  having  fuch  a  fpeciai  reference 
 to  Chrift's  Death,  the  worthy  receiving  of  them 
 muft  needs  be  of  great  force. 
 
 I.  As  an  Antidote  to  take  away  the  Poifon  and 
 killing  Power  of  Sin.  The  Blood  of  Chrift  doth 
 wafh  away  our  Guilt,  and  takes  off  all  Obliga- 
 tions unto  Punifhmenc ;  and  the  Confideration 
 that  Chrift  hath  died  for  us,  expels  the  Poifon 
 from  the  Heart  which  would  make  us  faint  and 
 die.  It  heats  the  Wounds  that  Sin  hath  made  ; 
 and  takes  away  the  Anger  of  the  Sore  ;  it  afTuages 
 the  Rage  and  the  Heat  of  that  Sting  which  the 
 fiery  Serpent  had  fent  unto  us,  and  fuffers  not 
 the  Venom  to  undo  us.  The  Pardon  indeed  is 
 granted  to  us  by  virtue  of  the  Covenant  of  Grace, 
 when  we  unfeignediy  repent  and  believe,  /,  e. 
 when  we  are  converted  unto  God ;  but  now  like- 
 wife  it  is  further  fealed  to  fuch  Perfons.  That 
 which  was  confirmed  before  by  the  Blood  of 
 Chrift,  is  now  in  a  lenfible  manner  applied  to  us, 
 and  ratified  by  the  Reprefentations  of  that  Blood, 
 In  the  ufe  of  thefe  likewife  we  receive  an  increafe 
 of  Piety,  and  get  more  full  Viftories  over  our 
 Sins;  and  thereby  feel  more  the  virtue  of  the  An- 
 tidote, 
 
The  benefits  of  Holy  Communion,      323 
 
 tidote,  and  havre  a  fenfe  of  our  Pardon  made  as 
 lively,  as  if  there  was  a  new  Aft  of  Grace  paffed 
 to  fettle  it  more  furely  upon  us. 
 
 2.  It  is  of  a  Cathartical  Virtue  alfo,  and  hath 
 in  it  a  force  to  purge  and  cleanfe  our  Souls  from 
 their  Impurities.  As  it  takes  away  the  killing 
 power  of  Sin  againft  us,  fo  it  kills  Sin  in  us.  By 
 our  abiding  in  the  Wounds  of  Chrift,  Sin  is 
 wounded  and  flain.  If  any  of  you  (faith  St. 
 Bernard)  do  not  feel  fo  frequently  the  (harp  mo- 
 tions of  Anger,  Envy  or  Luxury,  &c.  Gratias 
 agat  corpori  &  fanguini  Domini^  &c.  Let  him 
 give  Thanks  to  the  Body  and  Blood  of  our  Lord, 
 and  let  him  praife  the  power  of  this  Sacrament. 
 The  Blood  of  Chrift  quenches  the  Fire  of  Anger, 
 the  Heart-burnings  of  Malice  and  Envy,  the  fe- 
 verifh  Heats  of  Luft,  the  raging  Thirft  after  fen- 
 fual  Pleafures.  Confider  what  thou  art :  Doft 
 thou  delight  in  Drink?  Here  is  a  Draught  to 
 quench  thy  Thirft.  Art  thou  a  Glutton  ?  Here 
 is  a  Morfel  that  will  make  thee  fay,  Lord  ever- 
 more give  us  this  Bread.  Art  thou  worldly- 
 minded  ?  Here  is  Chrift  dying  to  the  World,  and 
 leaving  the  World,  who  will  carry  thee  away 
 with  him  in  his  Arms.  Art  thou  fearful  to  fuf- 
 fer  any  thing  for  Chrift  ?  Drink  the  Cup  of  the 
 Blood  of  Chrift,  that  thou  may'ft  be  able  to  fhed 
 thy  own  Blood  for  Chrift.  Give  (faith  Cyprian) 
 '^  the  Cup  of  Chrift  to  thofe  who  are  to  drink  of 
 the  Cup  of  Martyrdom.     Art  thou  afraid  of  the 
 
 *  Cdkem  fanguinii  chrijli  bibas^   ut  pffu  propter  Chriflum  fan- 
 guinmfmdirs,      Cyprian. 
 
 Aa  J  power 
 
5  24    T^^  benefits  of  Holy  Communioju 
 
 power  of  the  Devil  ?  Chrift,  O  Man,  comes 
 here  to  take  polTeflion  of  thee.  And  as  he  upon 
 the  O'ofs  fpoiled  Principalities  and  Powers,  tri- 
 umphing over  them  ;  fo  may  ft  thou  do  alfo  in 
 this  Sacrament  of  the  Crofs.  Art  thou  afraid  of 
 growing  cold  and  dead  in  good  Duties?  Thou 
 drinkeft  the  Blood  of  Jefus  that  is  full  of  Spirit, 
 and  wiU  warm  and  enliven  thy  Heart.  What- 
 foever  Sin  thou  haft  unn-iortified,  bring  it  hither, 
 and  nail  it  unto  the  Crofs  of  Chrift  till  it  be  ftark 
 dead.  And  to  whatfoever  good  thou  would'ft 
 be  animated,  fhew  thy  Lord  thy  defire  to  it, 
 and  fiiew  him  his  Blood  to  m.ove  him  to  beftow 
 it.  Only  remember  that  it  works  not  as  Phy  fick 
 doth  in  a  natural,  but  in  a  fpiritual  manner. 
 It  works  as  a  Sacrament,  £nd  requires  thy  inward, 
 rational  and  fpiritual  Operations ;  and  then  thou 
 wilt  find  the  profit  of  it  to  be  greater  than  all 
 that  1  have  faid.  Some  of  the  old  Heathens  re- 
 prefented  Plenty  and  worldly  Happinefs,  by  a 
 Man  with  Bread  in  one  Hand,  and  a  Cup  in  the 
 other,  and  a  Crown  of 'Poppy  about  his  Head, 
 which  fignified  Sleep,  and  emptinefs  of  Care  and 
 Trouble  in  the  midft  of  abundance.  That  Man 
 thou  mayft  be,  for  by  this  Bread  and  Wine  is 
 exhibited  to  thecal]  Plenty  of  Grace,  and  Blefling 
 of  Peace  and  Comfort.  Thou  mayft  lay  down 
 thy  felf  in  Peace,  and  fleep  quietly  ;  not  in  the 
 lap  of  the  World  and  carnal  fecurity,  but  in  the 
 bofom  of  our  Lord,  folacing  thy  felf  in  his  Love, 
 and  faying,  Thou  haft  put  gUdnefs  in  my  Hearty 
 more  than  in  the  time  that  their  Corn  and  (Vine  en-- 
 erea/edj  Pfal.  4.  7.  Let 
 
The  benefits  of  Holy  Communion.    525 
 
 Let  me  fay  therefore  to  every  holy  and  well- 
 difpofed  Soul  in  the  words  of  Sc.  Amhrofe^  Venias^ 
 *vemas  ad  cibum  Chrijliy  ad  cibam^  S^c.  Come, 
 come  to  the  Food  of  Chrifl-,  to  the  Food  of  the 
 Lord^s  Body,  to  the  Banquet  of  the  Sacrament, 
 to  the  Cup  wherewith  the  AfFeftions  of  the 
 Faithful  are  inebriated  and  made  drunken  ;  that 
 thou  mayft  put  off  the  Cares  of  the  World,  the 
 Snares  of  the  Devil,  and  the  Fears  of  Death  ;  and 
 that  thou  mayft  put  on  the  Comforts  of  God,  the 
 Delights  of  Peace,  the  Joys  of  Pardon,  morefweec 
 than  all  the  Fleafures  of  a  Paradife. 
 
 Jnd  Thou^  0  Lord  our  Godj  who  doft  provide 
 Food  for  all  Creatures^  and  haji  given  all  Creatures 
 to  be  Food  for  Man  ;  and  feedefi  not  only  his  Bodjy 
 but  his  Soul  alfo  ;  and  givejl  him  for  his  Soul^  not 
 only  thy  Holy  Word^  but  the  blejfed  Body  and  Blood 
 of  thy  Son  :  Do  thou  caufe  all  our  Hearts  to  burnt 
 with  Defires  after  Thee^  who  art  fo  full  of  Love  to  us. 
 Make  every  Chr/fiian  Soul  to  relifh  and  favour  the 
 things  of  God.  Prepare  every  ore  by  afulldigeftion 
 of  thy  Heavenly  Word^  to  receive  likervife  this  divine 
 Nourifhment  of  their  Souls.  Stir  up  all  their  Hun^ 
 ger  after  this  Feaft,  Excite  all  their  longing  Jp- 
 petites  after  this  Heavenly  Manna.  And  let  this  be 
 the  Voice  and  hearty  Language  of  every  one  that  reads 
 this  Book  :  Give  uSj  good  Lord !  Give  us  ever- 
 more this  Food.  Amsn^  mo  [I  gracious  God^  for  Je- 
 fus  Cbrijl  his  fake.     Amen. 
 
 Aa  4  CHAP. 
 
Ii6     The  benefits  of  Holy  Communion. 
 
 CHAP.    XIX. 
 
 The  Dagger  of  coming  hither  unprepared^  opened  in 
 [even  Consider ations  ;  relating  partly  to  the  good^ 
 partly  to  the  had.  Which  are  not  intended  to  af 
 fright  Men  from  comings  hut  to  move  them  to 
 come  advifedlj  and  with  well-prepared  Souls,  For 
 he  fins  that  flays  away^  as  well  a^  he  that  comes 
 unworthily.  The  Excufes  that  Men  pretend  for 
 their  flaying  away^  [hewn  to  he  frivolous. 
 
 AS  the  Sun  and  the  Showers  make  thofe 
 Plants  more  tail  and  beautiful  which  have 
 any  living  Roots  in  the  Earth,  but  on  the  con- 
 trary do  putrify  and  dry  up  thofe  whofe  Roots 
 are  dead :  fo  it  is  with  this  Sacrament,  which 
 renders  their  Souls  more  fair  and  flourifhing 
 who  receive  it  rooted  in  Love ;  but  thofe  are 
 more  dried  and  hardned  by  it,  and  tend  more 
 to  Corruption,  who  have  no  Life  at  all  in  them 
 whereby  to  convert  it  into  their  Nourifhment. 
 Or  as  you  fee  it  is  in  corporal  Nutriment,  thofe 
 Meats  which  give  a  plentiful  increafe  to  found 
 Bodies,  do  more  weaken  and  infeeble  thofe 
 whofe  Stomachs  are  corrupt ;  and  the  higher 
 and  fuller  the  Nutriment  is,  the  more  Corrup- 
 tion doth  it  breed  in  thofe  that  are  infirm,  and 
 not  apt  to  receive  it,  So  it  is  in  this  facred 
 fpiritual  Repaft ;  the  greater  and  more  large 
 ftock  of  Spirits  and  Strength  it  is  apt  to  afford  to 
 a  Soul  that  fits  it  felf  to  receive  it,  the  more 
 Diftempers  and  Weakneffes  doth  it  leave  in  the 
 
 Spirit 
 
7l?e  benefits  of  Holy  Communmu      3  27 
 
 Spirit  of  him  that  cares  not  what  he  does,  fo  he 
 may  but  have  it.  Let  me  wifh  therefore  every 
 Man  to  approve  himfelf  to  be  a  fincere  ChrifHan, 
 and  fo  let  him  eat  of  this  Bread,  and  drink  of 
 this  Cup  ;  for  as  the  Benefits  are  great  if  we  ufe 
 it  aright,  fo  are  the  Dangers  great  if  we  mind  not 
 what  we  do.  Prefume  not  to  draw  nigh  hither 
 in  your  dirty  Garments :  Let  not  your  Souls  ftand 
 in  God's  Prefcnce  all  nafty  and  filthy.  Lay  not 
 unwafhen  Hands  upon  his  Table,  and  let  not  your 
 Feet  tread  in  his  Holy  Place,  unlefs  they  walk  ia 
 the  ways  of  his  Commandments.  Let  not  him 
 whofe  Mouth  is  full  of  Curfing  and  Bitternefs, 
 of  Blafphemiesand  Revilings,  of  corrupt  and  rot- 
 ten Communication,  dare  to  put  this  Bread  into 
 his  Mouth.  Let  not  him  that  fits  with  the  Drun- 
 kard, and  delights  in  flrong  Drink,  be  fo  bold  as 
 to  take  this  Cup  into  his  hand.  Let  not  the  co- 
 vetous Mifer  that  hugs  his  Mammon,  be  fo  fear- 
 lefs  as  to  come  to  this  Feaft  of  Charity.  Let  not 
 the  Heart  that  is  filFd  with  Wrath,  and  Hatred, 
 and  Uncharitablenefs,  prefume  to  fit  down  at 
 this  Feaft  of  Love.  Let  not  that  Hand  ftretch 
 forth  it  felf  to  receive  the  Body  and  Blood  of 
 Chrift,  which  is  dipt  in  Blood,  or  defiled  with 
 unlawful  Gain.  Let  every  Man  that  works  Ini* 
 quity,  and  lives  in  the  negleft  of  any  known 
 Duty,  or  is  not  careful  to  know  it,  fear  and 
 ftand  in  awe,  and  keep  at  a  diftance,  and  in- 
 ftantly  fly  from  his  Sin,  which  muft  thus  make 
 him  avoid  the  Prefence  of  the  Lord,  and  the  So- 
 ciety of  the  Faithful.     Yea,  let  not  the  moft  ho- 
 
^5  2  8     T7;e  benefits  of  Holy  Communion. 
 
 \y  Perfon  dare  to  draw  near  to  God  in  this  Duty, 
 till  he  hath  trimmed  and  drelTed  up  his  Soul; 
 till  he  hath  fnuffed  his  Lamp,  and  made  it  burn 
 more  clearly  ;  till  he  hath  excited  thofe  Affec- 
 tions in  his  Heart,  which  are  mofl:  proper  to  this 
 Aftion  -,  till  he  hath  confidered  what  he  is  about 
 to  do,  and  hath  put  himfelf  in  a  meetDifpofi* 
 tion  to  be  fo  familiar  with  God.     For, 
 
 i»  Though  he  hath  fome  Goodnefs  in  him 
 that  comes  unprepared  to  the  Lord's  Table  %  yet 
 he  may  be  guilty  of  the  Body  and  Blood  of  the 
 Lord.  So  the  Apoftle  faith  th^  CorinthUns  ^^vq 
 (who  profeffed  the  Faith  of  Chrift)  becaufe 
 they  did  not  difcernthe  Lord's  Body,  nor  minded 
 for  what  ends  they  did  communicate.  He  offers 
 a  great  Difrefpeft  to  the  Body  and  Blood  of 
 Chrift,  and  is  guilty  of  Lreverence  to  it,  who 
 makes  not  folemn  and  ferious  Addreffes  to  him, 
 and  comes  with  no  more  Purity  and  Cleannefs 
 into  the  Prefence  of  the  King,  than  he  would 
 take  care  of  in  the  Prefence  of  an  ordinary  Man. 
 He  makes  as  if  Chrift  was  his  Fellow,  and  that 
 a  Man  may  come  as  rudely  into  his  Company, 
 as  if  he  were  coming  into  his  own  Houfe,  and 
 fitting  at  his  own  Board. 
 
 2.  A  good  Man  that  eats  unpreparedly,  and 
 without  foregoing  Confideration,  may  eat  and 
 drink  \  Damnation  to  himfelf,  i.e.  he  may  bring 
 upon  himfelf  bodily  Judgments,  when  he  minds 
 not  ferioufly  the  religious  ends  of  this  eating  and 
 
 '*■  I  Cor.  II.  27, 29«  +  I  Cor.  is.   29. 
 
 drinking. 
 
The  benefits  of  Holy  Communion.    329 
 
 drinking.  For  fo  the  word  k£1{j,a  is  to  be  under- 
 ftood,  as  it  relates  to  the  believing  Corinthiansy 
 as  is  manifeft  frornx'^r.  jo.  For  this  caufe  many 
 were  weak^  and  others  ftcky  and  others  were  dead. 
 The  Caufe  he  fpeaks  of,  was  their  unworthy 
 eating  and  drinking,  /.  e.  their  maintaining  Pride 
 and  Contempt  of  their  poor  Brethren,  their  Un- 
 charitabienefs  and  want  of  Love,  even  when  they 
 were  doing  this  Sacred  Aftion.  This  caufed 
 God  to  fcourge  them,  and  inflift  fome  Punifh- 
 ments  upon  their  Bodies,  that  he  might  awaken 
 and  fave  their  Souls.  Every  Sin  may  be  the 
 Caufe  of  Difeafes,  but  this  in  particular  is  noted 
 as  the  Author  of  thofe  Difeafes  that  rage  among 
 Chriftians.  Take  heed  then  how  thou  comeil 
 void  of  Humility,  or  Brotherly-Kindnefs,  or 
 not  attending  what  thou  art  there  to  do.  He 
 that  drinks  thus  unworthily,  may  have  a  Poifoa 
 run  through  his  Veins ;  the  Wine  may  breed  the 
 Stone  in  his  Kidneys  or  Bladder,  and  the  Gout  in 
 his  Joints;  an  Ague  or  Fever  may  have  a  Com- 
 miffion  to  invade  his  B!t)od  :  Or  if  none  of  thefe 
 fall  upon  him,  it  may  bring  a  Curfe  upon  his 
 Goods,  or  Relations,  or  good  Name.  Every 
 time  thou  receivefl:,  and  art  not  a  Man  that  exa- 
 mineft  thy  felf,  for  any  thing  thou  canft  tell,  thou 
 kiUeft  a  Child,  or  Beaft,  thoublafteft  thy  Corn, 
 or  called  forVVorms  and  Caterpillars  upon  thy 
 Fruit.  And  if  we  go  on,  and  will  not  amend 
 in  this  thing,  whereas  God  doth  now  plague  us 
 with  many  Sickneffes,  he  may  in  a  fhort  time 
 fend  the  Peftilence,    and  fweep  us  away   with 
 
 the 
 
3;o     The  benefits  of  Holy  Communmu 
 
 the  Befom  of  Deftruftion  ;  he  may  depopulate 
 our  PariQies,  and  leave  but  a  few  Communi- 
 cants. 
 
 J.  As  for  a  wicked  profane  Perfon  that  ap- 
 proaches hither  with  fome  flight  Intentions  to 
 leave  his  Sin,  in  which  perhaps  he  the  laft  Week 
 lived  ;  he  is  guilty  of  the  Body  and  Blood  of  the 
 Lord  in  another  fenfe  :  He  is  a  kind  of  Murde- 
 rer of  the  Lord  of  Life  ;  he  makes  his  Wounds 
 bleed  afrefh  ;  and  he  pierces  his  Sides  with  a 
 greater  Cruelty  than  the  Roman  Soldier ;  he 
 grieves  and  wounds  him  more  than  the  "Jervs^ 
 that  wrung  his  Blood  out  of  his  facred  Body  ; 
 for  he  brings  that  before  him  which  he  hates 
 more  than  he  did  Death,  more  than  the  Nails 
 and  the  Crofs.  He  pricks  him  with  that  which 
 is  forer  to  him  than  the  Spear  which  was  thrufl: 
 into  his  Side.  He  knows  he  ihould  do  better ; 
 when  they  did  they  knew  not  what.  O  how 
 doth  it  trouble  the  Heart  of  our  Lord  to  fee  Men 
 lay  that  in  their  Bofom,  and  cherifh  its  Life, 
 which  was  the  Caufe  of  his  Death  !  Yea,  how 
 grievous  muft  it  be  unto  him  to  fee  them  do 
 this,  even  when  they  come  to  commemorate  his 
 Death !  This  Sin  of  unworthy  receiving,  doth 
 ftrike  above  the  refl:  to  his  Heart  ;  feeing  all  his 
 Pains  cannot  make  them  leave  their  Sins.  It  is 
 as  if  a  Child  fhould  kifs  the  bloody  Knife  which 
 killed  his  Father  ;  when  he  comes  to  make  a  fo- 
 lemn  Declaration  againft  the  Authors  of  his 
 Death,  and  pretends  to  take  Vengeance  upon 
 them  as  Villains,  for  fuch  an  unpardonable  Fad, 
 
 As 
 
The  'Benefits  of  Holy  Communion.     ^  3  i 
 
 As  if  z  Roman  fliould  have  run  into  the  Ene- 
 my's Camp,  having  made  a  large  Commenda- 
 tion of  that  Aft  of  Decim  in  dying  for  his  Coun- 
 try.    And  there  is  one  Sin  that  feems  more  ma- 
 nifeftly  than  others,  to  open  the  clofed  Wounds 
 of  Chrift  ;  that  is,  Hatred  and  Enmity  in  our 
 Hearts,  vi^hich  I  doubt  few  of  the  common  fort 
 are  free  of.     He  that  comes  with  his  Heart  full 
 of  Paflion  and  Anger,  and  Rage  againft  his  Bro* 
 ther,  what  doth  he  but  rend  and  tear  the  Body 
 of  Chrift  in  pieces  ?    He  feparates  and  divides, 
 as  much  as  he  can,  one  part  of  it  from  another, 
 and  in  a  moft  formal  manner  kills  him  afrefh  in 
 his  Members,  who  are  called  his  Body.     Who- 
 foever  hates  his  Brother  is  a  Murderer  ;  whofo- 
 ever  divides  one  Man  from  another,    he  doth 
 what  he  can  to  rend  the  Body  of  Chrift,  and  to 
 deftroy  that  which  is  as  dear  to  him  as  his  Life, 
 Now  whofe  Heart  would  not  faint  and  fwoon 
 to  think  of  being  guilty   of  his  moft  Sacred 
 Blood  ?  There  is  no  fuch  Load  to  the  Cdnfcience, 
 as  to  fhed  innocent  Blood  :  Who  then  can  have 
 a  Heart  ftrong  enough    to  bear  him  up  under 
 the  Crime  of  being  guilty  of  the  Body  and  Blood 
 of  the  Son  of  God  ? 
 
 4.  And  that  is  the  fourth  thing  I  would  have 
 fuch  Perfons  to  confider,  that  they  eat  and  drink 
 Damnation  to  themfelves  in  a  more  fpiritual 
 Senfe  than  the  Corinthians  did  ;  that  is,  they 
 make  themfelves  liable  not  only  to  the  Plagues  of 
 God  in  this  Life,  but  to  his  everlafting  Anger  in 
 the   World   to  come.     You  have  feen  already 
 
 that 
 
3  5  2      The  benefits  of  Holy  Communmu 
 
 that  in  this  Sacrament  we  make  a  folemn  Pro- 
 feffion  of  our  felves  to  be  Chrift's  Difciples,  we 
 vow  our  felves  to  his  Service  ;  what  doth  he 
 then  but  call  for  all  the  Curfes  of  God  upon  his 
 Head,  who  takes  no  care  to  keep  thofe  Engage- 
 inents  ?  We  here  profefs  to  believe  the  Gofpel, 
 and  to  fubmit  our  felves  to  it ;  now  the  Threat- 
 nings  of  Chrift  are  a  part  of  his  Gofpel,  which 
 we  chufe  here  to  fall  under,  if  we  do  not  obey 
 his  Commands.  We  here  receive  Chrifl-,  who 
 is  reprefented  to  us  by  the  Signs  of  Bread  and 
 Wine.  He  therefore  who  embraces  him  with  a 
 dead  Faith,  that  works  not  by  Love,  what  doth 
 he  elfe  but  damn  himfelf  ?  He  profelTes  Chrift  as 
 folemnly  as  any  Creature  can  do,  but  he  lives 
 not  according  to  him  :  His  own  Faith  then  and 
 Belief  will  condemn  him.  And  let  that  Man 
 think  that  he  departs  from  the  Lord's  Table,  ex- 
 pofed  to  all  the  Mifchiefs  in  the  World  that  can 
 fall  upon  a  Man  unprotected  from  above.  The 
 fhadow  of  the  Lord  is  departed  from  his  Head, 
 and  he  lies  open  to  all  the  Thunderbolts  of  Hea- 
 ven, And  befides,  he  configns  himfelf  over  to 
 eternal  Death ;  he  binds  himfelf  to  endure  the 
 Torments  of  Hell-fire.  When  a  Man  can  think 
 of  Chrift,  of  his  Death,  of  his  Love,  and  yet 
 love  his  Sin,  and  keep  the  Traitor  in  his  Breaft; 
 it  will  at  laft  prove  a  Traitor  to  him,  and  hale 
 him  to  the  moft  fearful  Execution.  The  Flames 
 of  Hell  will  be  the  hotter,  becaufe  the  Blood  of 
 Chrift  will  not  quench  them :  The  Anger  of 
 God  will  be  more  incenfed,  becaufe  Men  blew  it 
 
 up 
 
The  benefits  of  Holy  Communion.   353 
 
 «p  by  their  Sins,  notwithftanding  the  Stream  of 
 Blood  which  flowed  from  the  fide  of  his  Son  to 
 flake  it.  And  you  will  fee  that  he  is  in  greater 
 danger  of  Hell-fire  than  other  Men,  and  that  he 
 drinks  Damnation,  if  you  confider  that  which 
 follows. 
 
 5.  Such  a  profane  Perfon  doth,  by  this  Aft, 
 more  harden  his  Heart  in  his  Sin,  and  makes  it 
 more  obdurate  againfl:  all  the  Methods  of  God. 
 It  may  be  in  the  heart  of  fome  to  fay,  that,  there 
 is  no  fuch  danger  of  Damnation  ;  for  a  Man  may 
 repent,  and  though  he  do  not  now  leave  hisSixi, 
 yet  hereafter  he  may  be  out  of  love  with  it.  But 
 this  Imagination  will  foon  fly  away,  if  you  fee 
 but  the  Light  of  this  Truth  (and  thofe  that  fol- 
 low) againftit  ;  That  a  Man's  Heart  becomes 
 more  obftinate  and  unmalleable,  who  is  not 
 foften'd  by  Chrifl:'s  Blood,  and  goes  on  in  Sin, 
 though  he  then  perhaps  entertain'd  fome  Refolu- 
 tions  againfl:  it.  This  Bread  will  turn  into  a 
 Stone  in  fuch  a  Man's  Heart,  and  it  will  become 
 as  hard  as  the  nether  Milftone.  He  that  can  fin, 
 though  he  remem.ber  often  fuch  a  Love  that  is 
 in  Chrift,  and  fo  great  Evil  as  is  in  Sin,  and 
 though  he  come  and  make  Engagements  and  Pro- 
 feflions  of  Love  to  him,  muft  needs  be  very  flu- 
 pid  and  fenflefs.  And  God  withdrawing  his 
 Grace,  Chrift  departing  away  from  fuch  an  un- 
 hallowed and  impudent  Creature,  muft  needs 
 make  his  Heart  more  feared,  and  his  Condition 
 more  dangerous.  When  he  approaches  to  a  Soul, 
 and  finds  it  a  Neft  of  unclean  Birds,    his  Holy 
 
 Spiri 
 
3  34  T^^^  benefits  of  Holy  Communion. 
 Spirit  will  take  the  Wings  of  a  Dove,  and  fly- 
 away to  a  cleaner  and  whiter  Habitation.  Or 
 rather,  if  we  refufe  to  hear  his  Law,  and  obey 
 his  Word  which  is  preached  to  us,  he  will  not 
 come  to  us  when  we  are  fo  bold  as  to  take  this 
 Covenant  into  our  Mouths,  and  yet  hate  to  be 
 reformed.  And  if  he  will  not  come  to  us,  what 
 can  follow  but  Coldnefs  and  Hardnefs,  by  rea- 
 fon  of  his  Abfence  ? 
 
 6.  The  Devil  enters  into  that  Heart  which 
 Chrift  leaves.  If  the  Lord  can  find  no  room  in 
 us,  v;e  become  fit  for  feven  more  foul  Spirits 
 than  dwelt  in  us  before.  God  leaves  Men  more 
 to  the  power  of  Satan,  when  they  offer  fuch  Con- 
 tempt unto  his  Son.  The  Powers  of  Darknefs 
 rufh  with  greater  Fury,  and  with  a  greater  Throng 
 upon  fuch  a  Perfon  that  loves  to  be  in  Darknefs 
 in  the  niidft  of  fuch  Heavenly  Light.  The  Ser- 
 pent may  infufe  his  Venom  more  into  their  Spi- 
 rits, as  well  as  fling  their  Bodies ;  and  he  gets  a 
 ftronger  Title  to  them  after  they  have  offered  fuch 
 an  Affront  and  Mockery  to  the  Son  of  God. 
 
 7.  It  muft  needs  be  hard  for  fuch  a  Ferfon  to 
 get  a  Pardon,  becaufe  he  fins  even  againft  that 
 Blood  by  which  the  Pardon  is  to  be  obtained. 
 Upon  what  fcore  can  he  fue  for  Forgivenefs, 
 who  made  fo  light  of  the  Covenant  of  Forgive- 
 
 .  nefs  ?  What  will  he  plead  for  himfelf,  who 
 makes  fo  little  Confcience  of  keeping  Chrift's 
 Commands,  that  he  breaks  them  all  at  once  ? 
 for  he  that  doth  not  heartily  entertain  Chrift 
 when  he  is  fo  tendred,  and  fubmits  not  himfelf  to 
 
 him^ 
 
The  !Benefits  of  Holy  Commumon.     355 
 
 him,  he  refufes  all  the  Gofpel,  and  rejefts  all  that 
 he  fays.  I  tell  you  it  will  coft  a  Man  many  a 
 Tear,  and  a  very  fad  Repentance,  before  he  ob- 
 tain the  Mercy  to  wipe  oft'  thofe  Stains  which 
 the  Blood  of  Chrift  leaves  upon  the  Soul.  He 
 muft  be  wafhed  in  that  very  Blood  which  he 
 ufes  fo  irreverently,  and  which  he  can  fin  againft 
 fo  boldly  ;  and  what  a  ftrong  Faith  muft  he  have 
 that  can  think  this  is  fo  eafily  to  be  obtained  ! 
 
 Let  no  Man  then  approach  hither  that  is  in 
 love  with  any  Sin ;  whofe  Heart  is  not  fo  broken 
 for  his  Rebellions,  that  he  verily  thinks  in  his 
 Confcience  he  fhall  leave  them.     Let  him  bring 
 nothing  into  the  Prefence  of  Chrift  which  his 
 Soul  hates  ;  unlefs  he  intend  to  be  worfe  than  a 
 jF^fl?,  who  did  not  own  him  to  be  the  Chrift, 
 And  if  any  Man  do  find,  upon  good  Confidera- 
 tion,  that  he  and  his  Sins  are  fo  fallen  out,  that 
 they  fhall  never  agree  again,  and  therefore  defires 
 here  to  make  an  open  Defiance  of  them,  and  join 
 himfelf  moft  folemnly    in    a  Friendfhip    with 
 Chrift  ;  let  him  be  infinitely  careful  afterward, 
 that  he  do  not  return  with  a  Dog  to  hisVoitlit 
 after  he  hath  eaten  this  Sacred  Food. 
 
 But  let  me  add  this,  that  I  do  not  fay  all  this 
 of  the  Danger  that  is  in  this  thing,  that  jou  may 
 not  come  fas  St.  Chryfoftom  ^  fpeaks)  but  that  you 
 may  not  merely  come.  For  as  to  come  on  any  fa- 
 fliion  is  very  dangerous ;  fo  not  to  come  at  all 
 
 «^,  &c.     Horn,  24.   in  i  ad  Corinth, 
 
 Bb  is 
 
1^6    The  benefits  of  Holy  Conununton. 
 
 is  certain  Famine  and  Death.  As  he  may  furfeit 
 and  kill  himfelf  that  is  a  Glutton  ;  fo  it  is  moft 
 certain  that  he  perifheswho  faftsand  never  eats 
 at  all.  If  it  be  a  Duty  to  do  this,  then  there  is 
 a  Punifhment  annexed  to  the  neglefl:,  as  well  as 
 to  the  ill  performance  of  it.  There  is  a  Danger 
 in  not  coming,  as  well  as  in  coming  unworthily. 
 God  is  angry  at  one  Sin  as  well  as  at  another  ; 
 and  if  he  fliall  be  condemned  that  doth  this  ig- 
 norantly,  or  in  love  to  his  Sins,  or  in  half 
 Hatred  to  them ;  fo  fliall  he  be  that  ftays  away, 
 and  will  not  get  Knowledg,  nor  leave  his  Sins. 
 He  that  eats  irreverently,  is  guilty  by  profaning 
 of  Chrift's  Body,  and  fo  is  he  that  eats  not  at 
 all,  by  defpifing  of  it,  and  preferring  his  Lufts 
 before  him.  As  he  eats  Damnation  to  himfelf; 
 fo  doth  the  other,  by  not  eating,  judg  himfelf 
 to  be  in  a  damnable  Condition.  For  if  we 
 cannot  partake  of  his  Body  and  Blood  here,  how 
 can  we  think  our  felves  fit  to  feaft  with  him 
 hereafter  ?  Many  think  that  they  are  fafe  if  they 
 venture  not  upon  thefe  holy  things,  and  it  dif- 
 quiets  them  to  come  in  their  Sins ;  but  it  never 
 troubles  them  that  they  ftay  away  and  continue 
 in  their  Sins.  Thefe  Mens  Confciences  are  but 
 half  informed  ;  and  I  ferioufly  wifh  them  not  to 
 endure  in  that  Condition,  wherein  they  judg 
 themfelves  unmeet  Society  for  Chrift  and  the 
 Faithful.  Remember  that  you  not  only  live  in 
 Sin,  but  add  this  Sin  to  all  the  refl,  that  you  do 
 not  come  to  remember  Chrift,  and  fliew  forth 
 his  Death.     He  ihM  breaks  one  of  the  ieaft  of 
 
 his 
 
71)6  'Benefits  of  Holy  Communion.     3^7 
 
 his  Commandments,  and  lives  in  the  knowa 
 Neglefl:  of  it,  fhall  be  called  leafl:  in  the  King- 
 dom of  Heaven,  /.  e.  (hall  be  deemed  not  to  be- 
 long^to  it. 
 
 Away    then    with    this  fupine    Negligence, 
 *  Clednfe  your  Hearts  ye  Sinners^  arfd  furify  your 
 Hearts  ye  Douhle-mindeL     Purge  your  Souls  by 
 hearty  Sorrow,  by  humble  Confeffion,  by  great 
 Contrition,  by  a  profefled  Hatred  and  Detefta- 
 tion  of  all  your  Sins,     f  Mortify  your  Members 
 that  are  on  the  Earthy  Fornication,  Vncleannefs^  in^ 
 ordinate  AjfeBion^    evilConcufifcence,    and  Cove* 
 toufnefs.     Put  off  all  thefe^  Anger  ^  Wrathj  Malice^ 
 Blafphemyj  filthy  Communication  out  of  your  Mouths 
 Lye  not  one  unto  another  :  But  put  on^  as  the  Ele5t 
 of  Gody  Bowels  of  Mercy,  Kjndnefs^  Humblenefs  of 
 Mind,    Meeknefsy    Long-fuffering,  forbearing    one 
 another^  and  forgiving  one  another ;    if  any  Man 
 have  a  Quarrel  againft  any,  even  as  Chrifi  forgave 
 you,  Jo  alfo  do  ye,  &c.     And  come  hither  to  ftreng- 
 then  your  Refolutions,  and  to  confirm  your  Pur- 
 pofes.      Come  and  renew  your  Vows  of  holy 
 Living,  and  proteft  in  the  fight  of  God  and  his 
 holy  Angels,  and  before  his  faithful  People,  that 
 you  will  be  the  Followers  of  the  Lord  Jefus,    Do 
 not  weep  and  mourn,  and  afflifl:  your  Souls  for  a 
 day  ;  do  not  banifh  your  Sins  for  a  little  time,  that 
 you  may  entertain  them  afterwards  with  a  greater 
 Kindnefs ;  but  give  them  an  eternal  Divorce,  and 
 bid  them  never  think  to  return  again.     Do  not 
 
 *  James 4- 8.  f  Col.  5.';,  8, 12, 13. 
 
 B  b  2  go 
 
338     The  benefits  of  Holy  Communion. 
 
 go  a  little  back  from  your  Sins,  that  you  may 
 take  your  Rife,  and  leap  into  them  with  a  greater 
 Violence  ;  but  fly  from  them  as  from  the  De- 
 vil, and  the  Mouth  of  the  Pit,  refolving  never 
 to  cafl:  a  friendly  Look  upon  them  any  more. 
 And  then  come  to  Chrift,  and  caufe  Joy  in  Hea- 
 ven at  the  return  of  a  repenting  Sinner.  And 
 if  thou  takeft  upon  thee  his  Yoke,  why  fhould 
 there  not  be  Joy  on  Earth  too  ?  Why  fhouldft 
 thou  not  come  and  praife  the  Lord  for  his 
 Goodnefs  to  thee,  and  make  the  Faithful  rejoice 
 with  thee  that  they  have  got  more  Company  at 
 this  Holy  Feaft  ? 
 
 But  I  am  very  ignorant,  will  fomc  fay,  and  I 
 dare  not  come  for  fear  I  underfl:and  not  thefe 
 Myfteries.  I  anfwer,  That  it  is  very  well  if 
 thou  art  fenfible  of  thy  Ignorance,  for  then 
 there  is  Hope  thou  wilt  labour  after  Knowledg. 
 Audit  is  not  hard  to  underftand  the  meaning  of 
 thefe  things,  but  very  eafy  ;  for  our  Lord  hath 
 made  his  Sufferings  fenfible  to  us  in  thefe  Signs, 
 that  we  might  more  eafily  remember  them,  and 
 be  more  quickly  moved  by  them  to  due  Affec- 
 tions to  him. 
 
 But  I  am  afraid  my  Heart  is  not  right,  faith 
 another,  and  that  I  am  cheated  with  the  fhadows 
 of  Faith  and  Repentance.  Let  that  Man  who 
 fpeaks  thus,  tell  himfelf  what  he  means  by  true 
 Faith  which  he  would  find  in  himfelf.  Is  it  a 
 Perfuafion  that  God  loves  thee  ?  Is  it  a  refting 
 on  Chrift  for  Salvation  ?  A  thoufand  to  one  this 
 is  the  Miftake  which  troubles  many.    But  that 
 
 Faith 
 
The  benefits  of  Holy  Communion.      559 
 
 Failh  is  another  thing  which  the  Gofpel  fpeaks 
 of,  which  will  be  foon  underftood,  if  thou  un- 
 derftandeft  what  the  Gofpel  is  which  thou  art  to 
 believe.  The  Gofpel  is  to  be  confidered  either 
 as  a  Narrative,  Relation  and  Report  of  what 
 Chrift  Jefus  was  upon  Earth,  and  of  what  he 
 hath  done,  and  fuffered  ;  of  what  he  taught, 
 and  what  he  now  is  in  the  Heavens.  It  is  an 
 Hiftory  of  his  Life  and  Death,  Refurreftion,  and 
 Afcenfion  into  Heaven,  there  to  fit  at  God^s 
 right  Hand  ;  and  it  is  a  Sermon  concerning 
 Chrifl's  Doftrines,  of  his  Commands,  Promifes, 
 and  Threatnings.  Or,  Secondly,  it  is  to  be  con- 
 fidered as  it  is  a  Call  or  Proclamation,  an  Offer 
 or  Tender  of  Pardon,  Grace  and  Salvation  to  all 
 that  will  accept  of  them  on  the  Conditions 
 that  are  propounded.  Now  Faith  is  fir  ft  an 
 Affem  of  the  Mind  and  Heart  to  that  Report,  a 
 firm  Perfuafion  that  all  is  true  that  is  faid  in  the 
 Gofpel ;  and,  fecondly,  it  is  a  Confent  to  that 
 Offer,  an  Acceptance  of  that  Invitation,  an  Em- 
 bracement  of  all  that  is  there  tendered,  by  yield- 
 ing up  of  our  felves  to  obey  the  Lord  Jefus  in  all 
 things.  This  is  receiving  of  Chrift,  this  is  be- 
 lieving in  the  Son  of  God.  And  there  are  many 
 Aftsof  Faith  to  be  in  thy  Heart,  before  thou 
 canft  lay  hold  of  the  Mercy  of  God,  and  be  con- 
 fident that  thou  art  accepted  of  him.  And  pro- 
 portionably  to  thy  fincere  and  hearty  Confent  to 
 obey  him,  will  be  thy  Perfuafion  of  an  Intereft 
 in  that  Mercy.  If  thy  confident  Relying  on 
 him  for  Salvation,  exceed  other  Afts  of  a  lively 
 
 Bb  J  Faith, 
 
34^    T"'^^  ^^nefits  of  Holy  Communion. 
 
 Faith,  it  is  to  be  fufpefted  of  too  fudden  a 
 Growth,  and  thou  hadft  beft  fear  it  ftarts  not  up 
 too  high.  But  confider  with  thy  felf,  doft  thou 
 believe  the  Gofpel  ?  Doth  thy  Heart  fubmit  to 
 that  way  of  Salvation  there  propofed  ?  Art  thou 
 devoted  to  the  Service  of  Jefus  ?  Then  be  of  good 
 Comfort,  if  not  confident ;  come  and  ftrengthen 
 thy  Faith,  that  thou  mayft  ftill  do  as  thou  haft 
 refolved.  This  is  one  of  the  Commands  of  the 
 Gofpe]  which  thou  doft  believe  ;  and  therefore  if 
 thy  Faith  be  true,  obey  it. 
 
 But  a  third  faith,  That  he  hath  fo  much  Bu- 
 finefs  that  he  cannot  prepare  himfelf.  But  confi- 
 der, I  pray  you,  in  the  fear  of  God,  what  greater 
 Bufinefs  can  there  be  than  to  work  out  our  Sal- 
 vation? Had  not  they  Bufinefs  Cas  they  pre- 
 tended) of  great  import,  to  whom  the  Lord 
 faid,  You  fhall  not  tafle  of  my  Supper  ?  Confi- 
 der whether  thou  canft  not  bring  ihy  Bufinefs 
 into  a  lefs^  compafs,  or  may  it  not  be  let  alone  till 
 another  time?  I  cannot  believe  that  any  Man 
 is  fo  imployed,  that  conflantly  when  he  is  to  re- 
 ceive the  Sacrament,  he  muft  omit  it,  or  be  a 
 great  Lofer.  It  is  incredible  that  his  Bufinefs 
 muft  be  done  juft  in  that  nick  of  time,  and  that 
 none  elfe  will  ferve.  But  how  comes  it  that 
 Men  can  find  time  for  Sports  and  Recreations,  for 
 Vifits  and  friendly  Entertainments  ;  and  yet  can 
 never  be  found  at  leifure  when  Chrift  comes  ? 
 And  befides,  what  do  Men  mean  by  Prepara- 
 tion ?  Are  they  fo  imployed  that  they  cannot 
 read,  nor  pray  ferioufly,  nor  praife  God  for  his 
 
 Mercies? 
 
77;^  benefits  of  Holy  Communion.    541' 
 
 Mercies?  If  they  be,  they  are  moftdangeroudy 
 bufied  ;  it  were  good  for  them  they  had  not  half 
 that  Riches  which  will  not  let  them  go  to  Hea- 
 ven. But  if  they  be  conftantly  free  for  fuch  good 
 Duties,  then  they  are  making  daily  Preparation 
 for  this  fort  of  Prayers  anJ  Praifes.  There  is  none 
 need  he  unprepared  by  Bufifiefs  for  this  Duty^  who 
 are  not  unprepared  for  all  other. 
 
 But  there  are  wicked  Perfons  that  communi- 
 cate, fay  fome  other.  Thefe  it  feems  have  time 
 enough  both  to  obferve  themfelves  and  others  al- 
 fo.  Then,  I  hope,  they  have  reproved  and  ad- 
 monifhed  their  Brethren,  and  they  pray  conti- 
 nually for  them,  or  elfe  why  do  they  fpeak  of 
 them  as  fo  wicked  ?  None  is  to  be  deemed  fa 
 wicked  as  to  be  excluded  from  our  Society,  un- 
 lefs  he  refufe  Reproofs,  and  rejed  our  good  Coun- 
 fel,  and  withftand  all  the  Means  of  Amendment. 
 But  who  made  thee  a  Jadg  of  the  matter  ?  Canft 
 thou  determine  who  are  fit  to  be  debarred  all 
 Chriftian  Society  ?  If  it  belong  to  fome  other 
 Perfon  to  judg  of  him,  do  not  take  upon  thee  his 
 Office.  If  he  do  not  his  Office,  go  and  tell  him 
 of  it ;  and  if  he  ftill  negleft  his  Duty,  do  not 
 thou  therefore  negle£l  thine.  If  he  will  not  do 
 what  becomes  him,  do  not  thou  therefore  refufe 
 thine  own  Food,  and  ftarve  thy  Soul  out  of  I 
 know  not  what  Peevifbnefs,  that  all  things  can- 
 not be  according  to  thy  Defire. 
 
 But  perhaps  this  Cafe  may  be  thought  worthy 
 of  particular  Satisfaftion,  and  therefore  I  fhall 
 beftow  a  whole  Chapter  upon  it.    This  only  I 
 
 Bb  4  defire, 
 
34^     T);e  benefits  of  Holy  Communion. 
 
 defire,  that  none  would  make  it  a  matter  of  Quar- 
 rel which  I  propound,  but  look  upon  it  as  a 
 Defire  after  Peace. 
 
 CHAP.    XX. 
 
 The  great  Excufe  of  many  unmsLsVi  ;  which  is^ 
 That  wicked  Men  are  permitted  to  communicate  : 
 in  which  is  fhewn  the  Procefs  that  is  to  be  ufed^ 
 before  we  refufe  to  communicate  with  thofe  that 
 are  had. 
 
 The  Conclusion. 
 
 I.  A  N  D  firft,  I  fuppofe,  every  fober  Chrif- 
 x\  tian  will  take  this  for  a  Truth,  That  no 
 Man  is  to  judg  another  fo  wicked  as  to  refufe 
 his  Communion,  till  he  be  caft  out  of  the  Socie- 
 ty of  the  Faithful  for  his  Wickednefs.  No  mo- 
 deft  Perfon  will  be  fo  bold  as  to  pafs  his  Cen- 
 fures  upon  a  xMan  whom  the  Church  hath  not 
 yetcenfured.  It  is  too  much  Arrogance  for  a 
 private  Man  to  make  himfelf  the  Judg  of  all  his 
 Brethren.  And  fuch  a  Pride  may  deferve  as  fe- 
 vere  a  Cenfure,  as  that  Wickednefs  which  he  is 
 pleafed  to  condemn. 
 
 II.  Secondly,  I  think  this  will  not  be  deny'd 
 neiiber,  That  they  in  whofe  power  it  is  to  re- 
 move the  Wicked  from  Communion,  are  not  to 
 do  it  haftily.     Two  or  three  Thoughts   will 
 
 ferve 
 
The  benefits  of  Holy  Communion.      34^ 
 
 ferve  many  private  Men  to  the  refufing  of  their 
 Brethren.  Sonnie  paffionate  Difcourfe  fhall  pro- 
 voke them  to  feparate  from  all  thofe  whom  an 
 Hour  before  they  owned.  And  if  they  change 
 their  Thoughts  fo  fpeedily,  they  are  very  unfit  to 
 judge  of  fuch  a  weighty  Matter.  But  then  they 
 that  are  Judges,  muft  take  great  heed  that  their 
 Zeal  do  not  out-run  their  Knowledge  ;  and  they 
 muft  beware  they  ufe  not  fevere  Medicines,  when 
 more  mild  and  gentle  will  cure  theDifeafe.  Is 
 God  hafty  in  judging  of  us  ?  Doth  one  Sin  make 
 him  withdraw  his  Grace  ?  Doth  not  he  wait  to 
 be  Gracious  ?  And  is  he  not  flow  to  Anger,  and 
 of  great  Mercy  ?  Doth  not  he  ufe  many  means 
 to  amend  us,  before  he  fends  Sicknefles,  or  fuch 
 Punifhments  upon  us  ?  The  Minifters  of  the  Go- 
 fpel  are  then  to  imitate  their  Mafter,  and  to  pro- 
 ceed very  flowly  unto  any  fharp  Courfes,  though 
 they  tend  to  Mens  Recovery. 
 
 III.  Thirdly,  We  muft  take  therefore  the  Me- 
 thod which  Chrift  hath  prefcribed,  before  we 
 jugde  aManfo  wicked  as  to  be  Unchurched. 
 And  that  is  this. 
 
 I.  There  is  an  exprefs  Command  of  fraternal 
 Aamonition^  i  ThelT.  5.  14,  Every  particular 
 Chriftian  that  fees  his  Brother  in  a  Fault,  is 
 bound  to  admonifh  him,  to  open  his  Eyes,  to 
 awaken  him  out  of  his  drowfinefs,  and  ftir  him 
 up  to  Repentance.  It  was  a  barbarous  faying  of 
 Cain^  Am  I  my  Brother's  Keeper  ?  If  we  be  Bre- 
 thren, we  ought  to  have  a  Charity  to  each  other ; 
 
 and 
 
3  44     "^^^  (Benefits  of  Holy  Communion. 
 
 and  none  can  be  greater  than  this,  to  reprove  a 
 Sinner,  and  endeavour  his  Amendment.  And  fo 
 our  Saviour  bid  every  Difciple  (Maf.  i8.  15.) 
 when  his  Brother  trefpafles  againft  him,  that  he 
 fhould  go  and  tell  him  of  it  privately  between 
 them  two.  What  a  great  deal  would  the  Devil 
 lofe,  if  this  werepraQifed  as  faithfully  as  many 
 other  Duties  are?  Nay,  if  Men  were  as  ready 
 difcreetly  to  reprove,  as  they  are  rafhly  to  con- 
 demn, his  Kingdom  would  be  in  danger  to  be 
 ruined.  For  not  only  thofe  Quarrels  that  are  in 
 the  Church  might  be  hereby  reconciled  ;  but  a 
 very  noifome  part  of  Man's  Life  would  be  fanfti- 
 fied  and  perfumed.  Their  backbitings,  their 
 evil  furmifings,  their  whifperings,  and  fpeaking 
 evil  of  one  another,  would  at  once  be  amended, 
 together  with  their  uncharitable  Separations. 
 And  I  would  to  God  that  they  who  have  fuch  a 
 care  that  there  fhould  be  no  wicked  in  the 
 Church,  would  not  tell  c?/^^rj  that  fuch  a  Man  is 
 wicked,  before  they  have  told  himtoy  and  endea- 
 voured his  Reformation,  This  would  be  a  great 
 Charity  to  him,  by  hiding  his  faults  from  being 
 more  publick ;  and  no  lefs  Charity  to  our  felves, 
 by  converting  a  Sinner  from  the  errour  of  his 
 ways,  and  faving  a  Soul  from  Death,  which  will 
 hide  a  multitude  of  Sins. 
 
 2.  If  this  prevail  not,  he  is  to  get  two  or  three 
 honeft:  Men  befides  himfelf,  to  do  this  Duty  with 
 him.  So  our  Saviour  prefcribes  in  that  place. 
 Mat.  18.  16.  Wemuflnotprefently  giveaMan 
 up  for  incorrigible,    if  our  fingle  Admonition 
 
 be 
 
The  benefits  of  Holy  Communion.    545 
 
 be  not  received  or  followed  ;  nor  muft  we  di- 
 vulge his  Faults,  and  fpread  them  any  further 
 than  is  neceffary  for  his  Amendment.  And  per- 
 haps the  Fault  may  be  known  to  more  than  one  ; 
 in  which  Cafe  they  that  are  of  beft  Know- 
 ledge  and  Affeftions,  (hould  undertake  his  Cure, 
 and  cover  his  Sin  that  it  be  not  known  unto  all 
 Men. 
 
 J.  But  if  he  refufe  to  hearken  tothefeMens 
 good  Counfel,  then  let  them  tell  it  to  the  Mini- 
 fter,  whom  God  hath  fet  over  them ;  and  let 
 him  privately  admonifh  him  that  hath  offended, 
 with  all  Love  and  Gentlenefs.  And  as  the  for- 
 mer was  2i  fraternal^  fo  is  this  a  pater^fal  Admoni'- 
 tion.  And  if  his  Fault  be  known  to  him  before, 
 then  he  is  bound  to  admonifh  him,  both  as  he 
 is  a  Brother y  and  as  he  is  a  Father.  And  I  fup- 
 pofe  his  Charity  will  be  fo  great,  as  not  to  think 
 one  Entreaty  to  be  enough ;  but  he  will  extend 
 it  to  repeated  Befeechings,  before  any  courfe 
 more  fevere  be  ufed.  Or  he  may  take,  after 
 many  Admonitions,  fome  few  with  him  to  be 
 both  WitneflTes  of  what  he  doth,  and  alfo  to 
 make  it  more  folemn  and  effeftual  to  the  Sin- 
 ner» 
 
 4.  But  then  if  after  this  fort  of  Admonition, 
 the  Party  continue  unreformed,  the  higheft  Au- 
 thority in  the  Church  is  to  be  implored  againft 
 him ;  that  he  may  he  rebuked  before  all^  as  the 
 Apoftle  tells  us,  i  Tim,  5.  20.  For  as  the  private 
 Ferfon  was  to  do  it  by  himfelf,  and  then  before 
 others ;   fo  is  the  Minifter  likewife  to  ufe  a  firft 
 
 and 
 
34^      77?r  benefits  of  Holy  Communion. 
 
 and  fecond  Admonition  anfwerable  unto  theirs. 
 He  is  in  the  Face  of  the  Congregation  to  exhort 
 him  to  Repentance,  to  pray  for  him  that  he  may 
 repent,  which  in  all  likelihood  will  amend  him  ; 
 or  at  lea  ft  dum  unus  corripitur^  flurimi  emenian* 
 tur^  many  will  fear  the  like  Correftion.  He  that 
 faith  this  is  to  defame  a  Man,  doth  himfelf  de- 
 fame the  Gofpel,  and  finds  fault  with  the  method 
 of  Chrift  to  do  Men  good.  He  doch  (hame 
 himfelf,  qui  facit  quod  argui  debet ^  nan  tile  qui 
 arguit :  He  that  reproves  another,  doth  not  de- 
 fame him,  but  he  defames  himfelf  by  deferving 
 of  Reproof.  And  it  is  a  greater  fhime  to  com- 
 mit it,  and  continue  in  it,  than  to  be  reproved  for 
 it,  and  amend  ir. 
 
 5.  And  if  after  thefe  two  Admonitions  of  his 
 and  theirs,  he  doth  not  amend,  then  let  him  be 
 rejeQed  and  caft  from  the  Communion  of  the 
 Church,  as  the  Apoftle  faith,  Tit.  3.  10.  /.  e. 
 Let  him  fpeak  to  all  the  Congregation  to  avoid 
 fuch  a  Man  as  an  infedious  Perfon  ;  and  not  keep 
 Society  and  Converfe  with  him.  Let  him  charge 
 them  to  withdraw  themfelves  from  his  Com- 
 pany, and  not  to  maintain  familiarity  with  one 
 fo  incorrigible.  For  you  muft  know  (which 
 People  little  confider)  that  they  that  you  will 
 not  hold  Commuhion  with  at  the  Lord's  Table, 
 you  are  not  to  hold  Converfe  with  at  your  own. 
 Now  what  a  defperate  Sinner  rauft  he  be,  that 
 we  would  thus  ule  ?  And  how  long  fhould  we 
 wait  before  this  feverity  be  exercifed?  And 
 yet  we  cannot  fatisfy  our  felves  (as  far  as  my 
 
 weak 
 
7  he  benefits  of  Holy  Comnmnion.      ^47 
 
 tveak  Underftanding  can  judge)  in  abftaining 
 from  his  Communion  till  this  Courfe  have  been 
 taken  with  him.  And  let  me  fay  it  with  as 
 much  Confidence  as  it  hath  Truth  on  its  fide, 
 That  the  tpay  of  the  Church  of  God  hath  not  been 
 to  gather  the  Godly  from  among  the  Profane  without 
 any  more  ado^  hut  to  caji  out  the  Prof ane  from  among 
 the  God/j,  after  all  this  Labour.  Believe  it,  cor- 
 rupt Members  are  of  the  Body,  till  they  be  cut 
 off;  and  no  wife  Man  will  ufe  fuch  a  fharp  Re- 
 medy,  till  he  fees  it  will  gangrene  and  indanger 
 the  Body.  He  muft  firft  ufe  corroding  and 
 healing  Plaifters,  fharp  Reproofs  and  mild  Ad- 
 monitions. But  without  any  of  thefe,  to  fuppofe 
 Men  ungodly,  and  gather  a  feleft  number  out 
 of  them,  is  a  Path  which  the  People  of  God 
 have  not  trod,  a  Praflice  which  they  have  not 
 been  acquainted  withal.  I  confefs  the  Crime 
 may  fometime  be  fo  great,  that  all  thefe  Courfes 
 are  not  to  be  taken ;  but  an  Adulterer,  a  For- 
 nicator, or  fuch  like,  is  to  be  debar'd  Chriftian 
 Communion  without  this  Procefs,  till  he  have 
 given  fufficient  Proof  of  his  Amendment.  But 
 becaufe  we  live  in  F^ce  Romuli^  and  there  is 
 little  Order  amongft  us,  let  mc  fuppofe  that  they 
 to  whom  it  belongs,  do  not  do  their  Duty,  and 
 take  this  Courfe. 
 
 IV.  Fourthly,  Let  it  beconfidered,  both  that 
 it  is  no  part  of  thy  Duty  to  judge  concerning  the 
 ftate  of  other  Men,  and  that  thou  canft  not  an- 
 fwerthe  negleft  of  thy  Duty,  becaufe  other  Men 
 
 negica 
 
3  4  8      The  (Benefits  of  Holy  Communion. 
 
 neglefl  theirs.  Chrift  bids  thee  to  do  this  in  re- 
 membrance of  him ;  if  others  will  not  do  it  fo  as 
 they  ought,  that  is  no  juft  Caufe  for  thee  not  to 
 do  it.  How  can  another  Man's  Sin  be  a  reafon 
 for  thy  Sin  ?  Why  (hould  his  not  being  removed, 
 be  a  caufe  of  thy  removing  thy  felf  ?  If  the 
 Minifter  do  not  his  Duty  in  every  thing,  do  thou 
 do  thine,  or  elfe  you  are  both  alike.  He  is  neg- 
 ligent in  not  admonifhing  them  that  offend, 
 and  thou  art  negligent  in  not  remembring  of 
 Chrift's  Death,  and  deferveft  to  be  admoniflied 
 alfo. 
 
 V.  Fifthly,  Let  it  be  confidered  alfo,  that 
 when  thou  doft  receive,  thy  Communion  is  with 
 the  reft  of  the  Church,  and  not  with  him  that 
 receives  not  aright.  He  only  eats  the  Bread  and 
 drinks  the  Wine,  but  receives  not  Chrift  ;  and  fo 
 thou  doft  become  one  with  him.  All  the  Com- 
 munion thou  haft  with  him,  is  only  Natural^ 
 not  Moral  nor  Spiritual.  His  bodily  Prefence  is 
 there;  and  as  to  eating  and  drinking,  thou  doft 
 as  he  doth  ;  but  when  thou  confidereftthe  man- 
 ner of  the  Aftion,  which  is  the  morality  of  it, 
 thou  doft  not  communicate  with  him,  nor  doft 
 what  he  doth.  For  thou  doft  all  in  another  fort, 
 for  other  Ends  and  Defigns  than  he  doth ;  fo 
 that  in  a  right  Underftanding  there  is  no  Com- 
 munion between  you.  And  then  why  ftiouldft 
 thou  fever  thy  felf  from  Communion  with 
 the  Body,  for  fear  thou  fhouldft  have  Com- 
 munion  with  a  Sinner,  which  after  thou  haft 
 
 declared 
 
The  ^Benefits  of  Holy  Communion.  349 
 
 declared  thy  hatred  of  his  Sins  thou  canfl:  not 
 have  ? 
 
 VI.  Sixthly,  But  if  thou  feareft  that  his  bodi- 
 ly Prefence  will  do  thee  any  harm,  why  mayft 
 thou  not  as  well  think  that  thy  bodily  Prefence 
 will  do  him  good  ?  Thy  Goodnefs  may  as  much 
 avail  him,  as  his  Sin  infed  thee.  You  have  influ- 
 ence upon  each  other  (as  to  harm  or  benefit) 
 both  ahke,  and  that  is  none  at  all. 
 
 VIL  Seventhly,  But  perhaps  you  fear  that 
 your  Prefence  with  him  is  an  approving  of  his 
 Sin,  and  you  fhall  be  taken  to  allow  his  Vices. 
 Thefe  are  mere  Fears  and  groundlefs  Jealoufies; 
 for  there  is  no  Man  that  doth  fo  interpret  it.  It 
 cannot  fignify  fo  much,  unlefs  the  Congregation 
 fo  underftand  ir,  which  no  wife  Man  will  do. 
 And  if  you  catinot  be  other  wife  fatisfied,  go  to 
 the  Minifter,  and  profefs  to  him,  and  as  many 
 of  the  Congregation  as  youpleafe,  that  you  dif- 
 like  the  ways  of  fuch  a  Perfon,  and  difallow  of 
 the  Sins  wherein  he  lives,  and  that  you  intend 
 not  to  have  any  Communion  with  him,  though 
 he  be  prefent  with  you. 
 
 VIII.  Eighthly,  and  if  you  fear  that  the  Sin- 
 ner himfeli  will  make  an  ill  ufe  of  it,  and  think 
 himfelf  to  be  good,  becaufe  he  is  in  good  Com- 
 pany, you  have  a  Remedy  at  hand  for  that, 
 which  is  private  Admonition  and  Reproof.  And 
 I  defire  ihofc  that  are  fo  fcrupulous,.  ferioufly 
 
 to 
 
3  JO     The  benefits  of  Holy  Communion. 
 
 to  confider  whether  they  have  by  good  Counfel 
 and  Advice,  laboured  to  reform  this  finful  Neigh* 
 bour.  If  not,  then  what  Hypocrify  is  it  to 
 complain  of  mixt  Communions,  and  that  he  is 
 there  ;  when  thou  haft  not  done  what  thou  canft 
 to  hinder  it  by  making  of  him  better  ?  He  that 
 faith  he  cannot  with  any  Comfort  partake  with 
 fuch  a  Perfon,  fhould  rather  confider  with  what 
 Comfort  he  can  live  in  the  finful  negleft  of  fuch  a 
 plain  Duty,  as  that  is,  of  admoniOiing  his  Bro- 
 ther. It  is  the  part  of  a  Chriftian  not  to  con- 
 demn  his  Brother,  but  to  labour  to  make  him 
 better :  Not  to  refufe  Communion  with  him  pre- 
 fently,  but  to  aflbciate  himfelf  with  him,  toper- 
 fuade  him  to  amend. 
 
 IX.  Ninthly,  But  if  thou  haft  performed  this 
 Duty  carefully,  then  he  cannot  prefume  thou 
 loveft  his  Sin,  though  thou  loveft  him  ;  nor  will 
 any  Sin  which  he  afterward  commits,  be  imputed 
 to  thy  neglect ;  nor  will  the  Sin  of  his  receiving 
 unworthily  be  laid  to  thy  Charge,  becaufe  thou 
 didft  what  thou  couldft  to  prevent  it.  It  can  on- 
 ly be  matter  of  thy  Compaffion  and  Sorrow,  but 
 not  thy  Burden  and  Trouble,  that  another  doth 
 not  do  his  Duty  when  thou  haft  done  thine. 
 And  all  God's  Servants  in  all  Ages  of  the  Church, 
 have  received  Comfort  in  fuch  mixed  Commu- 
 nions, and  have  patiently  waited  till  Chrift's 
 Courfe  was  taken  with  Men  for  their  Reforma- 
 tion. And  it  is  to  be  feared  that  fuch  ObjeQers 
 feek  for  too  much  Comfort  in  outward  Things, 
 
 and 
 
The  benefits  of  Holy  Communion.      3  5  i 
 
 and  difcomfort  themfelves  in  their  own  Fancies ; 
 Whereas  their  true  Comfort  lies  in  doir^g  their  D/y- 
 ty  faithfully  to  God  and  to  their  Brethren^  and  in  the 
 Mercy  of  God  in  Chrift,  And  if  they  look  for 
 other  Comfort,  they  will  be  deceived,  for  the 
 Net  of  the  Gofpel  brings  both  good  and  bad  to 
 the  fhore ;  and  where  thjre  is  Wheat,  there  are 
 Tares  nfiany  times  alfo. 
 
 Let  no  Man  therefore  plead  this  or  that  in  ex- 
 cufe  for  his  not  coming  to  the  Lord's  Table,  but 
 refolve  hereafter  carefully  to  perform  fo  neceflary 
 a  Duty.     Let  the  Sinner  quit  his  ftate  of  Sin  and 
 Death,  and  fo  come  and  eat  of  the  Bread  of  Life. 
 Let  the  ignorant  come  into  the  School  of  Chrifl:, 
 and  proceed  till  they  come  to  the  higheft  Form, 
 to  the  upper  Room  where  this  Feaft  is  prepared. 
 Let  thofe  that  are  at  enmity  with  their  Neigh- 
 bours alfo  come  ;   let  them  only  firft  go  and  be 
 reconciled  to  their  Brethren,  and  fo  fet  them  offer 
 their  Gift.    Let  thofe  that  have  a  multitude  of 
 worldly  Employments    come;    only    let   them 
 leave  them  as  Abraham  did  his  AiTes  at  the  bot- 
 tom of  the  Mount,    and  fo  lee  them  afcend  to 
 Heaven  in  their  Thoughts,    and  converfe  with 
 God.     Let  the  Weak  come  that  they  may  grow 
 in  Strength ;  and  let  the  Strong  come  that  they 
 may   not  grow  Weak.     Let   them   who    have 
 Fears  come,  that  their  Hearts  may  be  fettled  by 
 the  Afts  of  a  more  lively  Faith ;    and  let  them 
 come  who  have  hopes,    that  they  may   rife  to 
 greater  degrees  of  an  humble  Confidence.     Let 
 thofe  who  have  Leifure  accept  of  this  Invita- 
 
 C  c  tion, 
 
352.    Tl:)e  benefits  of  Holy  Communion. 
 
 tion,  becaufe  they  have  no  Excufe ;  and  let  thofe 
 who  have  but  little  leifure  entertain  it  alfo,  that 
 they  may  the  more  fanftify  their  Bufinefs  and 
 Imployments.  Let  the  fad  and  forrowful  ap- 
 proach, that  their  Hearts  may  be  filled  with  the 
 Joys  of  the  Lord ;  and  let  thofe  that  rejoice  in 
 the  Lord,  always  approach,  that  their  Joy  may 
 be  full.  Do  not  fend  your  Excufes  when  you 
 are  called  ;  but  refolve  that  a  neceffity  lies  upon 
 you,  unlefs  you  will  be  guilty  of  the  fouleft  neg- 
 lefl:  of  your  Duty,  and  the  greateft  difrefpe£t 
 to  God's  Love.  If  any  Man  can  be  content  to 
 ftay  away  after  all  thefe  entreaties,  or  to  come 
 but  feldom  when  he  may  be  fo  welcome ;  let  him 
 confider  what  a  wrong  he  offers  to  his  own  Soul, 
 how  he  robs  it  of  its  Food  and  Nourifhmcnt, 
 and  how  he  pineth  the  moft  noble  and  excellent 
 Creature  in  the  World.  And  let  him  confider 
 what  an  affiont  it  is  to  God  todefpife  the  choicefi: 
 of  his  Chear,  the  moft  coftly  Provifion  made  by 
 the  expence  of  his  Son's  Blood,  and  the  moft 
 kind  and  gracious  Invitation  to  it.  O  foolifh 
 People  and  unwife!  Do  we  thus  requite  the 
 Lord  ?  Do  we  thus  flight  the  dying  of  our  Sa- 
 viour ?  Are  we  no  more  affeQ:ed  with  his  Angu- 
 lar Love  ?  Is  this  to  commemorate  the  Death  of 
 Chrift,  to  come  once  or  twice  in  a  Year  to  this 
 Feaft  ?  The  Lord  have  Mercy  ufon  us^  and  help  us. 
 How  are  we  degenerated  trom  the  Primitive 
 Praftice  ?  How  cold  is  our  Love  to  God,  and  to^ 
 his  Son,  grown  ?  Unlefs  we  blow  it  up  by  a 
 frequent  remembrance  of  Chrift,  it  is  to  be  feared 
 
 it 
 
The  benefits  of  Holy  Communion.     ^55 
 
 it  will  quite  go  out.  The  Afhes  and  Duft  of  this 
 World  will  bury  all  the  remaining  Sparks  of  it 
 which  are  not  yet  extinguifhed.  Let  Chrift,  I 
 befeechyou,  fee  that  you  love  him,  by  taking  all 
 occafions  to  come  to  him  ;  by  binding  your  felves 
 fafter  with  the  Cords  of  his  Love,  to  all  Obedi- 
 ence and  Dutifulnefs  towards  him.  And  let  me 
 but  tell  you  thefe  two  Truths,  and  I  (hall  put  an 
 end  to  this  Difcourfe  :  The  way  to  have  reformed 
 us  would,  not  have  been  to  leave  off  Communions^ 
 but  to  make  them  more  frequent.  Nory  fecondlyy 
 To  unite  and  confolidate  ParijbeSy  hut  to  make  more 
 Paftors  in  greater  Parifhes^  that  by  more  perfonal 
 Infi  ruction  Men  might  be  better  fitted  for  fr^uent 
 Communion.  But  fo  it  is,  that  Zeal  oft-times 
 hath  too  much  Paffion  in  it,  and  too  little  Know- 
 ledge. The  good  Lord  pardon  us,  and  be  gra- 
 cious unto  us.     Jmen. 
 
 FINIS. 
 
Aqua  Genitalk: 
 
 A 
 
 DISCOURSE 
 
 Concerning 
 
 BAPTISM. 
 
 Firft    delivered   in  a  S  E  R  M  O  N    at 
 
 Mh allows    Lomhard'Jtreet^     Octob,   4.    16 58. 
 and  afterwards  a  little  inlarged. 
 
 Into  which  is  fince  inferted,  A  Brief  Difcourfe 
 to  perfuade  to  a  CoafirinatioQ  of  the  Bapifmal 
 yoW' 
 
 By    Simon    Patrick,    D.  D. 
 
 Lord  Bifhop  of  Ely. 
 
 NI'4-ov  cLVQ^y\fj.a,y  ^h   ^jlovav  ol-ii'' 
 
 '^fiz  «S)(jctl)  mition. 
 
 Rom.  2.  29,     Circumcifion  is  that  of   the  Hearty  in  the  Spirit, 
 and  not  in  the  Letter. 
 
 LONDON,  Pn'nted  for  J.  Walthoe  and  B.  Tooke  in  Tleet- 
 fireety  f.  Nicholfon  in  Little- Britairj,  D.  Midwinter  and  B, 
 Cowfe  m  St.  Paul's  Church-yard.    M.  DCC.  XVII. 
 
357 
 
 READER, 
 
 IT  is  not  needful  to  detain  thee  with  many 
 Words  about  the  Matter  or  Author  of  this 
 Treatife:  The  jMatter  I  am  fure  will  com- 
 mend it  felf  to  thee,  if  thou  wilt  be  pleafed 
 ferioufly  and  impartially  to  read,  and  conlider  it. 
 And  as  for  the  Author,  I  mud  not  without  dif- 
 pleafing  him,  fay  any  thing  of  him,  but  only 
 give  the  true  Reafon  of  the  Publication  of  this 
 Difcourfe  ;  which  I  dare  affirm  on  my  Credir,  is 
 not  from  any  itching  defire  to  appear  in  Print ; 
 and  I  believe,  none  that  know  him,  but  will 
 bear  witnefs  with  me  in  this  behalf.  The  Sub- 
 ftance  of  it  was  at  my  earneft  entreaty  firft 
 preached,  and  afterwards  for  mine,  and  the  fa- 
 tisfa£lion  of  fome  other  Friends  tranfcribed  ;  and 
 becaufe  I  would  not  give  him  the  trouble  of 
 tranfcribing  fo  many  Copies  as  were  defired, 
 and  he  not  judging  it  fafe  to  give  Liberty  to 
 other  Copies  that  were  not  writ  by  himfelf ; 
 and  I,  together  with  others,  judging  it  of  fingu- 
 larUfe  for  the  begetting  of  right  Apprehenfions 
 of  Baptifm  in  thefe  days  of  fo  much  Conteft : 
 I  made  it  my  further  Requeft  it  might  be  printed, 
 and  with  his  Leave  have  now  fent  it  Abroad ; 
 
 Cc  4  which 
 
358 
 
 which  I  could  not  in  Civility  do,  without  this 
 Acknowledgment  of  the  high  Honour  he  hath 
 done  me  herein,  which  I  doubt  not  but  will 
 prove  as  real  a  Service  to  Thee,  and  the  Truth* 
 Whatever  Advantage  thou  fhalt  reap  from  it, 
 afcribe  the  Praife  to  God,  and  look  upon  thy 
 felf  as  concerned  to  pray  for  the  Author ;  and 
 let  him  alfo  have  a  (hare  in  thy  Prayers,  who 
 hath  been  an  occafion  of  fo  great  a  good  uato 
 Thee  j  and  is, 
 
 Th)  Servant  in  the  Lord^ 
 
 E.  V. 
 
 THE 
 
359 
 
 THE 
 
 PREFACE. 
 
 -A 
 
 §.  I.  /^  LL  Things  coming  from  one  Foun- 
 tain and  Father  of  Beings  there 
 mufl  needs  be  fome  Marks  and  Cha» 
 racers  of  Himfelf  ufon  the  Face  of 
 every  one  of  them  ;  and  they  cannot  but  have  fome 
 cognation  with^  and  refemblance  of  each  other^  as 
 Things  that  proceed  out  of  the  fame  Womb  of  the 
 Eternal  Goodnefs,  Material  Beings^  and  Sfiritual^ 
 one  would  think  were  at  the  greatejl  diflance^  and 
 yet  they  challenge  a  Kjndred  one  with  the  other ;  and 
 there  are  lines  and  flrokes  in  thffe  outward  Shafes^ 
 that  exprefs  fomething  of  thofe  internal  and  invi- 
 ftble  Beauties.  All  this  World  below,  is  but  the 
 Image  of  the  World  above ;  and  thefe  corporeal 
 Things  are  but  Pictures  (though  pale  indeed^  and 
 dull)  of  things  fpiritual ;  as  the  Tabernacle  of  God 
 among  his  antient  People  may  inform  us.  For  as 
 fome  Modern  Philofophers  call  the  Loadjione  a  Ter- 
 rella,  or  little  Earth,  which  draws  (imilar  Bodies 
 into  its  Embraces ;  fo  Philo  fomewhere  calls  the 
 Tabernacle  a  litrle  World,  a  fmall  Image  of  the 
 whole  Vniverfe^  (the  maft  Holy  refembling  the  high- 
 er Heavens-^    the  holy  Place^    the  upper  Regions 
 
 where 
 
 / 
 
3^0  The  Preface. 
 
 rvhere  the  Lights  of  the  World  are  placed^  and 
 rvhere  God  hath  fet  a  Tabern/tcle  for  the  Sun  ;  and 
 the  'outward  Court ^  the  lower  farts  and  skirts^  as 
 we  call  them^  of  this  World)  whereby  God  would 
 fbew  that  He  could  not  dwell  in  Houfes  made  with 
 Hands^  hut  that  the  whole  World  was  his  Temple^ 
 the  Souls  of  Men  his  Jltars^  Love  his  Holy  Fire^ 
 and  all  Men  his  Sacrifices,  And  fo  the  Apoftle 
 calls  it  ^  6t>/cf  Ko<r^K>QV,  a  worldly  San^uary^  per^ 
 haps  in  this  fenfe  that  I  have  mentioned.  Now 
 the  fame  Apoflle  afterwards  tells  us^  ver.  2j,  24. 
 That  this  Tabernacle  and  Appurtenances  were  -^o- 
 S'eiyiKoila,  and  dvfnuTrct,  Pattcms  and  Figures,  or 
 Copies  of  Things  in  the  Heavens  ;  and  fo  doth  the 
 whole  Scripture  draw  Reprefentations  and  Images  of 
 the  other  World^  and  Things  to  come,  from  the  Sun^ 
 theStarSy  the  Lights  the  Feajls^  and  fuch  like  things 
 that  are  in  this^  wherein  we  inhabit, 
 
 §.  2.  Man  is  made  by  God  (Tvfycvrn  <^  J\vo  nhyLuv^ 
 (as  one  fpeaks)  ^  of  Kjn  to  two  Worlds^  the  Kjiot 
 as  it  were^  that  ties  them  both  together^  or  the  But* 
 ton  that  faflens  them  one  to  the  other.  He  lives  in 
 the  Confines  of  each^  and  with  his  Mind  is  capable 
 to  look  into  the  World  of  Souls  and  Spirits^  and 
 with  his  Body  he  converfes  with  thefe  material  Ima^ 
 ges,  God  therefore  hath  thought  fit  to  teach  his 
 Mind  the  Things  of  the  one^  by  the  Minifiry  of  his 
 bodily  SenfeSy  which  have  Acquaintance  only  with 
 the  other.  And  be  fides  the  whole  Book  of  the  Crea- 
 tures (every  Letter  of  which  is  full  of  God)  he  hath 
 
 *  Heb.  9.  I.        t  Fibula  utriufq*,  mundi. 
 
 :,.  ahays 
 
The  Preface.  5  (^  i 
 
 altpajs  given  Man  fame  fpecial  Leffons  and  Docu^ 
 ments  by  outward  Charaiters^  which  he  hath  more 
 indujlrioujlj  cut  and  engraven  to  imprefs  his  Mind 
 with  fpiritual  Notions.    For  though  Man  he  hr  f/sQce/^j 
 as  I  [aid,    in  the  Confines  of  both  Worlds ^  yet  be 
 is  bred  up  among  fenfihle  Creatures^    and  contracts 
 Acquaintance  here^  before  his  Soul  is  grown  fo  high 
 as  to  take  any  notice  of  Things  above :  and  therefore 
 he  being  mofl  affeBed  with  the  Body^s  Companions^  it 
 is  the  fmgular  Care  and  Providence  of  God  to  teach 
 him  by  fuch  Things  as  are  moft  familiar  to  him^ 
 which  he  hath  done  in  all  Ages  of  the  World.     U 
 was  a  Cuftom  among  the  Antients^  (as  they  report) 
 before  the  knowledge  of  Letters  and  Writings^    to 
 fing  their  Laws  J  left  they  jhould  forget  them  \  which 
 was  in  ufe  among  fome  People  near  to  Scythia,  in 
 the  days  of  Ariftotle.     And  this  is  one  reafon  why 
 the  Pfalms  are  in  Verfe^  becaufe  they  would  be  the 
 better  remembred^  and  more  fafely  repofited^  being  a 
 Magazine  of  fpiritual  Learning,     They  knew  very 
 well,  that  what  affects  the  Senfes^  and  runs  fmoothly^ 
 is  mo f;  regarded  \  and  we  our  felves  flill  experience^ 
 that  Rhythms  which  make  a  pretty  noife^  or  jingle^ 
 are  fooner  fixt  in  Peoples  Mindsy  than  words  in 
 Profe,     Seeing  then  that  outward  things  do  fo  nota- 
 bly teach  us^  and  the  more  any  thing  follicits  any  of 
 our  SenfeSy  the  more  acceptable  it  is  unto  us :   God 
 hath  been  pleafed  fo  to  deal  with  Man^  that  he  fljall 
 not  want  fuch  Lejfons, 
 
 §.  J.  This  manner  of  Difcipline  may  be  deduced 
 from  the  firfi  Adam  to  the  fecond.  For  God 
 placed  the  firft  Man  in  a  Paradife^    a  fair  and 
 
 beautiful 
 
562  '  The  Preface.' 
 
 beautiful  Gurden^    abounding    with  all  manner  of 
 Fruits^  &c,  xvhicb  was  but  a  Tyfe  of  the  Celeflial 
 
 Paradife  above^  that  is  watered  with  (Ireams  of  Light 
 from  the  Face  of  God ^  and  Rivers  of  Pleafures 
 from  his  Love^  in  the  rmdft  of  which  the  Son  of 
 God  is  the  Tree  of  Life.  An  Image^  ^  f^Jj  God  gave 
 him  of  Heaven^  hut  none  as  yet  of  Hell^  hecaufe 
 Man  was  made  to  be  Happy,  60  God  likewife  gave 
 him  a  Commar^dment  (the  matter  of  which  was  out- 
 ward  and  ftnftble)  of  abftaining  from  one  Tree  in 
 the  Garden  :  which  was  but  a  document  of  the  Sub" 
 jeflion  he  did  owe  to  his  Great  or ^  and  of  the  Tenure 
 whereby  he  held  all  his  Enjoyments.  After  his  Dif' 
 obedience^  Men  were  fome  way  or  other  directed  by 
 him  to  make  Ujferings  to  God  of  their  Beajls  and 
 Fruits^  as  Acknowledgments  of  their  Dependance 
 and  Homage^  and  Adumbrations  of  the  Sacrifice  of 
 that  Seed  that  was  newly  promifed.  In  procefs  of 
 time^  when  Obedience  grew  cold^  and  their  thoughts 
 (it'^s  like)  of  another  Life  but  dully  God  took  Enoch 
 to  himfelf  when  he  was  but  ^65  years  old,  to  teach 
 them  by  themfelves^  as  well  as  other  Things ^  that 
 there  was  another  Life^  and  a  Reward  that  remained 
 for  thofe  that  walked  with  God,  which  was  better 
 thmthe  longefl  term  of  Tears  in  thefe  earthly  Pof-^ 
 pffions.  But  wickednefs  flill  encreafingy  God  dejlroy- 
 ed  the  IVorU  by  a  deluge  of  Water  ;  which  was  but  a 
 fuadowof  the  dreadful  fhowers  of  Wrathy  the  Jlreams 
 of  Fire  and  Brimflone  that  fhould  fall  upon  the  Heads 
 of  the  wicked  in  the  other  Life^  whereby  God  would 
 terrify  the  new  Planters  of  the  World^  and  give  them 
 an  image  of  Helly  as  he  had  done  before  of  Heaven. 
 
 But 
 
The  Preface.  ^      ;6j 
 
 Buf  this  tvas  not  a  Ufting  vifible  Monument  of  God!* s 
 
 Angefj  and  therefore  in  after-times^  ^  Sodom  and 
 
 Gomorrha,  and  Cities  about  them,  were  fet  forth 
 
 forth  an  Example,   fuffering   the  Vengeance  of 
 
 an  Eternal  Fire  :  tvhich  places  lay  jufl  tn  the  Vierv^ 
 
 and  under  the  Eye  of  that  People  whom  God  made 
 
 peculiar  to  himfelf  and  ferved  as  continual  marks  of 
 
 his  Diffleafure^  and  inflames  of  his  Wrath ^  to  make 
 
 them  for  ever  to  beware.     That  peculiar  People  God 
 
 feparated  to  himfelf  by  the  fign  of  Circumcijiony  the 
 
 Seal  of  the  Covenant  that  he  made  with  them.     This 
 
 mark  was  mo  ft  properly  made  in  that  part  of  their 
 
 Flefhy  hecaufe  the  great  Promife  to  Abraham  waSy 
 
 '"I"  That  he  would  multiply  his  Seed  as  the  Stars  of 
 
 Heaven^  and  that  in  his  Seed  all  the  Nations  of  the 
 
 World  Jhould  be   bleffed ;    and  it  aptly   reprefents 
 
 (befides  other  things)  that  they  were  to  be  an  Holy 
 
 Seed  unto  the  Lord,     After  this  God  did  by  two 
 
 Perfons,  Jacob  and  Efau,  jhadow  forth  unto  them^ 
 
 that  his  Favours  are  at  his  own  difpofal^  and  that 
 
 they  are  not  confer"* d  by  Nature^  but  by  Grace, 
 
 In  the  Line  of  J^cob,  bejides  that  there  were  ma- 
 ny  myftical  andfecret  Significations  of  his  Will^  which 
 God  made  by  fundry  Perfons  and  Aclions ;  there 
 were  alfo  many  outward  manif  eft  Images  given  ofhea-* 
 venly  Things.  In  the  Law  that  Mofes  delivered  to 
 them,  their  fever al  Wafhings,  their  Meats,  their 
 Sacrifices  (to  name  nothing  elfe)  were  all  figns  of  all 
 forts  of  Purity  and  Obedience,  too  many  now  to  be 
 particularly  related.     Their  Offerings  and  fome  of 
 
 *  Judc  7.        t  Gen,  17* 
 
 their 
 
3^4      '  The  Preface. 
 
 their  Sacrifices  reprefented  the  Obedience  and  Services 
 of  particular  Chrifiiam^  who  are  made  Priejis  unto 
 God ;  hut  the  chief efl  of  them  reprefented  the  Of- 
 fer Ing  and  Sacrifice  of  the  High  Priefl  of  our  Pro- 
 pffion^  which  tvas  Chrijt  himfelf 
 
 And  (that  1  may  not  he  tedious)  when  God  would 
 ffjew  the  greatest  favour  to  the  IVorld^  and  open 
 fnofi  of  Heaven^  and  things  above^  he  comes  and 
 dwells  among fl  us  in  the  Perfon  of  his  Son,  and  in 
 an  outward  Shape  manifejls  himfelf  to  our  Exes  and 
 Ears  :  For  in  the  very  Humanity  of  Chrifl  fo  much 
 of  Divinity  appeared^  and  the  Mayfly^  Wifdom, 
 Power  and  Goodnefs  of  God  fo  rayed  forth j  that  he 
 faith  to  Philip,  ^  He  that  hath  feen  me  hath  feen 
 the  Father  alfo.  Tea^  when  God  would  give  a 
 Teflimony  of  Jefus  to  he  his  Son^  he  doth  it  by  the 
 vifihle  Defcent  of  the  Holy  Ghofi^  which  he  faw 
 coming  down  upon  him  like  a  Dove;  as  if  he 
 would  tell  us^  that  his  own  Son  jb all  likewtfe  be  taught 
 by  tbefe  outward  Signs  and  ReJemhlanceSy  he  being  in 
 all  Things  to  he  conformed  unto  Men. 
 
 §.  4,  Though  our  Lord  therefore  hath  taught  a 
 "Religion  more  full  of  fpiritual  Notions  than  had  been 
 manifefled  before^  and  hath  given  more  clear  notice 
 of  Things  above  unto  Mens  Minds  than  had  for- 
 merly come  unto  them  \  yet  he  would  not  quite  alter 
 the  old  manner  of  Difcipline  by  outward  Things^  but 
 retains  fome  of  them  in  his  Oeconomy^  knowing  how 
 weak  the  Minds  of  Men  are ^  and  how  much  more 
 eafily  they  apprehend  b)  Senje^  than  by  themfelves, 
 
 •     '       '  ■  '  1 1 1 r-  III  III       I    — 
 
 *  iohn  i4«  9. 
 
The  Preface.  3  ($5 
 
 Only  it  is  to  be  obferved,  That  he  hath  made  even 
 thefe  outward  Things  to  /peak  more  plainly^  and  tell 
 their  meaning  more  diftin^ily^  and  hath  mtt  their 
 InflruBions  in  a  greater  and  more  legible  Letter  than 
 ever  before. 
 
 §.  5.  Bapifm  is  one  of  thofe  Reliques^  a  Symbol 
 of  great  and  clear  fignificancy^  the  Sacrament  of  Re^ 
 generation y  or  thefecond  Birth  ;  which  it  doth  mofi 
 aptly  exprefs,  as  the  following  Treatife  will  fuffici^ 
 ently  (hew you.     For  the  prefent,  it  may  fuffice  to  fay^ 
 that  Water  (of  all  Things  that  are  eafy  to  he  goty  and 
 are  at  hand)  was  the  moft  ft  Thwg  that  can  be 
 thought  on  to  be  chofen  to  make  an  Emblem  of  the 
 fpiritual  Generation.     For  we  naturally  come  out  of 
 a  liquid^  moifl  Sub/lance,  out  of  a  flimy  Water ;  or 
 in  JobV  Phrafe^  We  are  poured  out  like  ft4ilk, 
 and  then  curdled  in  the  Womb  like  Cheefe,  Job 
 10.  10.  It  is  not  unufual  in  the  Scripture  tofpeak  of 
 our  natural  Procreation  under  the  Metaphor  of  Wa- 
 tery  as  may  be  difcerned  by  confulting  but  thefe  two 
 places^  ?rov.  5.   15,  16,  &c.  Frov.  9.  ij.    And  it 
 is  well  known^    that  while  we  lie  in  the  Womb^  we 
 fwim  in  a  fweet  Liquor ^    and   hang  by  the  Navel 
 in  the  midft  of  a  watry  Nourifhment.     Ofiris  and 
 Ifis  (if  we  may  believe  Plutarch)  were  nothing  in  the 
 ^Egyptian  Mythology^  but  the  River  Nile,  and  the 
 Earthy  between  which  two,  all  Things  were  begotten. 
 
 So  the  ^  Scholia  ft  upon  the  firft  Verfe  of  Findar, 
 thinks^  that  therefore  Water  is  to  be  reputed  the  heft 
 of  Things,    becaufe  out  of  it  the  other  three  Ele- 
 
 ments 
 
1,66 
 
 The  Preface. 
 
 wents  are  begotten  ;  oat  of  the  fubtile  part  of  ip^  the 
 Air  is  begotten  ;  out  of  the  groffer^  being  curdled 
 and  compared,  the  Earthy  and  out  of  the  more 
 athereal  and  fj?irituous  part^  the  Fire.  But  perhaps 
 J  do  not  well  to  purfue  this  Notion  fofar^  and  our 
 Saviour  might  not  have  refpe^i  to  fuch  Things  as 
 thefe.  Tet  this  we  are  fure  of  *  That  we  muft  be 
 born  again  of  Water  and  the  Spirit ;  and  that  our 
 ffiritual  Nourifhment^  after  Chriji  is  conceived 
 mthin  uSj  is  comp^ired  unto  Water  alfoy^  as  you  may 
 feey  John  4.  1 4.  A^'^d  I  cannot  but  likewife  think^ 
 that  he  had  fome  regard  in  appointing  Baptifm^  to 
 the  cleanfing  and  cooling  quality  that  is  in  Water ; 
 and  that  it  excellently  reprefents  untous^  the  Spirit 
 cf  God  to  be  poured  forth  to  the  purifying  and  wa/h- 
 irg  us  from  the  filth  oj  Sin^  and  the  blood  of  Chriji 
 to  the  extinguijbing  our  Guilty  and  quenching  the 
 heat  of  God^s  Anger  that  might  jujlly  burn  in  our 
 Souls ^  when  we  did  remember  that  we  were  Sinners, 
 
 §.  6,  But  there  have  fo  many  fever al  winds  of 
 DoBrine  blown  upon  thefe  Waters  of  Baptifm^  and 
 Jlrove  together^  that  they  are  become  troubled  and 
 darkned ;  fo  that  one  cm  fear celj  fee  with  any  clear- 
 nefs  to  the  bottom  of  them. 
 
 The  great  Controverftes  that  have  arofe  about  the 
 Perfons  that  fhould  be  baptized^  have  fo  toffed  and 
 agitated  Mens  Thoughts^  that  I  doubt  few  have  any 
 calm  and  fettled  Afprehenfions  of  the  nature  and 
 end  of  Biptifm  it  felf  Mofl  Books  that  treat  of 
 this  SubjeH  arefo  concerned  in  the  quarrel  c/ Infants, 
 
 *  John  3.  5. 
 
 that 
 
The  Preface.  ^67 
 
 that  the  ufe  which  Men  ought  ferioujlyto  make  of  it^ 
 is  much  forgotten.  If  Men  thought  more  of  its 
 true  Ends,  they  would  lay  ajtde  their  Difputes^  or  not 
 manage  them  fo  roughly)  and  they  rvould  foon  fee  ^ 
 that  we  are  all  haptiz,ed  into  the  fame  Spirit^  and 
 made  of  the  fame  Body^  and  entred  hy  it  into  the 
 fame  Society  and  Community  of  holy  and  peaceable 
 Ones,  What  more  cool  than  Water  ?  What  fooner 
 puts  out  all  our  Fires  ?  If  the  Waters  of  Baptifm 
 (next  to  the  Blood  of  Chrijtj  were  fprinkled  uporh 
 our  intemperate  Heats^  they  would  affuage  our  boil' 
 ing  FaffionSy  and  we  [hould  contain  our  J  elves  with- 
 in  the  due  bounds  of  a  loving  and  gentle  Z^al. 
 
 But  as  I  faid  it  is  but  little  thought  of,  for  what 
 Chrifl  did  infiitute  this  Holy  Rite,  Some  look  upon 
 it  as  a  cold  Ceremony,  and  many  fpeak  of  it  as  a. 
 thing  that  mufl  he  done,  becaufe  Chrifl  hath  com- 
 manded, but  cannot  tell  to  what  purpofe  ;  and  others 
 glory  in  it  as  a  Privilege,  hut  little  underfland  any 
 thing  of  the  Duty  that  it  requires  of  them. 
 
 Pliny  *  tells  us  of  a  Water  in  Cilicia,  which  is 
 called  (he  faith)  N»^,  or  Mind,  becaufe  it  will  make 
 their  Senfes  that  drink  it,  fubtile  and  apprehenftve  : 
 Suidas  on  the  contrary  faith,  that  it  is  called  "ai/j??, 
 or  Want- Wit,  becaufe  it  makes  People  foolifh,  and 
 takes  away  their  Vnderfiandtng.  Such  a  different 
 efteem  do  Men  feem  to  have  of  thefe  Waters  of  Bap- 
 tifm ;  while  fome  who  feem  wife,  defpife  them  as  of 
 no  Efficacy,  and  ufe  them  only  in  compliance  with 
 fimple  People  ;  and  others  make  them  fuch  Heavenly 
 
 *  L.   cap.  I.  c.  2. 
 
 Dd  mat' 
 
^68  The  Preface. 
 
 matters  J  that  they  doubt  not  at  aU^  but  being  hap- 
 tized^  they  are  wife  enough  unto  Solvation,  But 
 both  of  them  are  agreed  in  this^  to  under fi and  no 
 Engagement  that  is  laid  upon  us  by  them^  and  to 
 expe^  that  what  they  can  do^  fhould  be  wrought  alone 
 by  them,  without  any  Help  or  ^jjijlance  from  our 
 Selves,  And  we  find  the  greateft  multitude  of  that 
 fort^  who  glory  in  Baptifm^  as  the  Je\^s  did  hoaft  of 
 Circumcifion ;  who  fay  in  ejfe^^  what  t  Julian  (it^s 
 like  falfly)  makes  Conftantiusy^;,  That  our  Reli- 
 gion requires  nothing  of  the  greateft  Sinners,  but 
 only  this,  Wajb^  and  thou  art  clean  from  all  thy 
 foul  Crimes ;  and  if  thou  commit  them  again, 
 dobutknock  thy  Bread,  and  beat  thy  Head,  and 
 all  is  well.  Bat  Juftin  Martyr  might  have  an» 
 fwered  him^  and  gives  us  all  another  Lejfon  in  his 
 Dialogue  with  the  Jew  ;  where  he  faith ^  *  What 
 good  doth  that  Baptifm  that  fcours  the  Skin  only, 
 and  makes  the  Body  white?  Baptize  yourfelves 
 from  Anger,  and  from  Covetoufnefs,  from  Envy 
 and  Hatred,  and  then  behold  your  Body  is  clean. 
 It  is  a  Sign  and  Seal  of  God^s  great  BlejJingSy 
 and  fo  it  is  of  our  Promife  to  him  of  Obedience. 
 Upon  condition  that  we  own  this  Covenant  when 
 we  under  fi  and  ity  and  keep  our  felves  firiEtly  and 
 religioufly  to  the  Terms  of  it ;  we  may  fay  of 
 thefe  Waters^  as  Euripides  of  the  Sea^  upon  the 
 occafion  cf  PlatoV  recovery  by  the  fait  Waters  in 
 jEgypc: 
 
 t  In  his  KcLi(ra,fei  or/f  hnyhi  jy  ^S'iKv^U,  &c-    *    T«  >^  o?£- 
 9«6/<^fuV«,    ire, 
 
 QAhtLOStL 
 
The  Preface.  ^6p 
 
 They  wajb  away^  ani  heal  all  the  evil  Difeafes  of 
 Men,  But  otherwife  they  will  be  like  [owe  Waters 
 in  Thrace,  in  whifh  whofoever  wafhed  (if  xre  may 
 believe  ^  Vitruvius)  he  certainly  died, 
 
 §.7.  I  have  therefore  adventured  to  expofe  to  the 
 World  a  few  of  r^ty  green  and  unconco&ed  Thoughts 
 concerning  this  Argument ^  and  to  reprefent  what  1 
 conceive  to  be  the  true  meaning  of  Baptifm^  which  is 
 nothing  different  from  the  fenfe  of  the  Church  of 
 God,  There  are  a  multitude  of  Books  1  know  in  the 
 Worldy  and  Men  complain  of  it ;  they  that  do^  may 
 let  this  alone  ;  and  of  others  I  may  eajily  obtain  a 
 Pardon  for  putting  my  felf  into  the  Crowd^  ftnce  I 
 take  up  but  a  little  room^  and  make  but  a  very  [hort 
 flop  in  their  Pajfage  to  better  Authors.  Others  (it 
 may  be  faid)  might  have  been  better  allowed  to  have 
 handled  this  Matter,  I  think  fo  too ;  and  I  be- 
 lieve  there  are  great  numbers  that  under fl and  better^ 
 and  multitudes  that  under/land  as  muchj  and  fome 
 that  can  enlarge  thefe  Things  that  are  here  faid^ 
 into  more  perfpicuous  and  profitable  Difcourfes  ;  and 
 I  dare  not  fo  much  as  flitter  my  felf  that  I  am  able 
 to  lead  the  way  to  any  of  them  :  if  I  may  provoke 
 them  to  to  do  better^  1  think  my  Labour  well  be* 
 flowed.  I  am  fenfible  that  the  Images  of  Truth 
 make  but  a  weak  and  water ijh  Impreffion  upon  my 
 Mind ;  but  they  may  draw  more  lively  Pictures  of 
 
 *  Vitruv.  1.  8.  c.  3. 
 
 D  d  2  them- 
 
^7©  The  Preface. 
 
 themfelves  ufon  others  Soulsy  and  let  them  give  us  4 
 Co^y  of  their  Comepions. 
 
 §.8.  Since  the  "fr etching  of  this  Sermon^  it  came 
 fa  Jlrongly  into  my  Mind  (bj  taking  notice  of  fome 
 Dtfcourfes  abroad)  to  infert  fomething  of  Confrma^ 
 tiony  that  I  could  not  well  put  arvay  thofe  Thoughts  ; 
 and  fo  I  have  let  them  take  their  flaee  in  the  body 
 of  the  Sermon  J  by  way  of  Perfuajion  to  a  more  hearty  ^ 
 and  open  owning  of  the  Baptifmal  Covenant. 
 
 Thereby  Men  will  afcendfrom  Water  unto  Wine  ; 
 from  a  weak  Eft  ate  to  a  moreftrong  and  manly  Con-- 
 fiitution :  and  God  will  not  only  fpr inkle  clean  Water 
 upon  their  Faces,  but  even  lay  his  Hands  upon  their 
 Heads  5  thereby  taking  more  firm  hold  of  them^  and 
 apprehending  them  for  his  own^  and  conferring  his 
 Bleffings  more  abundantly  on  them  now  that  they  put 
 themjelves  into  his  handsj  to  be  directed  and  ruled 
 in  all  things  by  hin^y  as  thofe  that  are  wholly  in  his 
 power, 
 
 I  dare  not  keep  you  any  longer  in  the  Entry^  for 
 fear  you  grow  weary^  and  loth  to  ftep  over  the 
 Threjhold  of  the  next  Leaf  and  look  into  the  main 
 Bmlding.  And  there  IJball  not  ft  ay  your  Eyes  long ; 
 for  my  Furniture  being  little^  it  was  not  Wifdom  to 
 make  the  Houfe  too  wide  and  fpacious. 
 
 Nov.  6.  1658. 
 
 s.  p. 
 
171 
 
 A<5ts   1 6.  33. 
 
 ■     ■  -Jnd    was    ^apti:^€d^    he    and    all   his 
 Jlraight-tpay. 
 
 CHRIST  having  given  a  Command 
 to  his  Apoftles  '^  to  go  and  teach  (or 
 difciple)  all  Nations^  baptizing  them  in 
 the  Name  of  the  Father^  Son^  and  Holy 
 Ghofi;  we  find  in  this  Story  of  their  AQ,s^ 
 (wherein  fome  of  their  Travels  are  related)  that 
 as  foon  as  they  bad  perfuaded  any  Perfons  to  be 
 Chriftians,  immediately  they  received  them  into 
 their  Fellow fhip,  by  this  Ceremony  of  waflhing 
 them  with  Water.  A  Truth  which  among  all 
 the  Difputes  about  Baftifm^  one  would  think 
 fhould  never  have  been  quarrelled ;  yet  there 
 have  been  thofe  bufy  Fancies  in  the  World  that 
 have  called  this  into  queftion,  and  would  per- 
 fuade  us  that  our  \  Saviour  in  thofe  Words  in- 
 tended  not  any  fuch  wafhing  with  Water,  and 
 no  other  Baftijm  is  to  be  owned,  but  that  of  the 
 Spirit. 
 
 But  fo  Men  may  fay,  if  they  pleafe,  that 
 when  II  Philip  and  the  Eunuch  tvent  into  the  JVa- 
 ter^   he  baptized  him  with  Fire.     If  the  Apoftles 
 
 *  Mat.  28.  19.'    f  August,  de  Hdref.  46.  ^59.      ||  Afts  8.  33. 
 
 Dd  2  could 
 
572.  Aqua  Genitalis :  Or^ 
 
 could  underftand  our  Saviour's  meaning,  thofe 
 Men  are  fufficiently  refuted  by  their  Praftice ;  for 
 though  our  Saviour  baptized  none  that  we  read 
 of,  but  with  the  Spirit,  (^and  the  Papijis  will 
 have  a  hard  Task  to  obtain  this  Preheminence  for 
 Peter,  that  he  received  the  Baptifm  of  Water  at 
 Chrift's  hands)  yet  it  will  be  needlefs  pains  to 
 prove  that  his  Apoftles  and  their  SuccefTors  after 
 them,  did  initiate,  and  admit  Difciples  in  that 
 manner. 
 
 But  notwithftanding  this,  there  are  others  that 
 (left  the  World  fhould  be  quiet)  ftart  a  new 
 Queftion,  Whether  thatComnnand  of  our  Lord's 
 extended  any  further,  than  to  the  firft  Profelyting 
 of  the  Nations,  or  ought  now  to  be  followed 
 arrjong  Chriftian  People  ?  Who  might  have  fpa- 
 red  the  Labour  of  making  fuch  a  doubt,  unlefs 
 they  could  give  us  fome  ground  to  think,  that 
 that  part  of  the  Commiflion  was  after  revoked, 
 or  then  limited  to  fuch  a  time  ;  and  likewife  fo- 
 lidly  expound  thofe  following  Words,  /  am  with 
 you  always  to  the  end  of  the  World  \  and  fhew  us 
 why  the  Work  of  the  new  Birth  (which  the 
 Apoftle  makes  the  fignification  oi  Baptifm)  is  not 
 now  as  well  as  then,  to  be  fbadowed  and  repre- 
 fented.  Yet  others  will  not  let  their  Wits  be  at 
 reft,  but  make  a  further  enquiry,  Whether  the 
 Words  of  our  Saviour  include  in  them  a  Com- 
 mand, or  only  a  Permiflion,  becaufe  he  faith  only 
 *  Baftizirjgy    not  Baptize  ?    Tho  the  conftant 
 
 *EVaftice 
 
A  Vifcourfe  concerning  ^aptifm.      1^7 ^ 
 
 Praftice  of  the  Apoftles  in  this  Book  related, 
 and  of  the  Church  afterward,  might  well  have 
 been  fufBcient  to  have  filenced  thele  Thoughts 
 without  any  further  Difpute  ;  and  the  following 
 Words  likewife,  *  Teaching  them^  &c.  would 
 have  told  fuch  Men  that  their  enquiry  was  need- 
 lefs,  unlefs  it  can  be  thought,  that  becaufe  Tie 
 doth  not  fay,  Go  teach,  we  may  chufe  whe- 
 ther we  will  give  any  further  Inftruftion  to  our 
 People. 
 
 Taking  it  therefore  for  granted,  (without  en- 
 gaging my  felf  in  fuch  Queftions)  that  the  Words 
 now  read,  do  fpeak  of  Baptifm  by  Water  ftill 
 to  be  retained  in  the  Church  of  God,  you  may 
 obferve  in  them  thefe  three  Things. 
 
 1.  A  Rite  or  Ceremony  ufed,  and  that  is 
 Baptifm^  or  tvajhiffgt  ^^^^^  Water, 
 
 2.  The  Perfons  baptized.  The  Jajlor  ami  all 
 his, 
 
 J.  The  Time  of  its  Adminiftration,  i^x?"i^*> 
 ftraight'Xvay^  inflantly^  at  that  hour  of  the  Night 
 that  the  foregoing  Story  was  aded,  without  any 
 further  delay. 
 
 From  which  I  am  invited  to  treat  of  three 
 Things :  Firft,  Of  the  Ufe  and  Intention  of  Bap- 
 tifm. Secondly,  Of  the  Qijalities  or  Difpofitions 
 of  thofe  that  receive  it.  Thirdly,  Of  the  time 
 that  is  required  to  render  them  Perfons  fitly  qna- 
 lified  to  receive  it. 
 
 *  ^(rf^^jKov^ii  aVr»f,  '^^f*  20. 
 
 Dd  4  I.  For 
 
374  Aqua  Genitalis:  Orj 
 
 I.  For  the  Explication  of  the  Firft  ;  We  need 
 find  no  fault  with  the  common  Language,  that 
 faith,  Baptifm  in  its  general  Notion,  is  an  out- 
 ward  viftble  Sign  and  Sealoffome  inward  and  invifthle 
 Grace  and  Favour ^  conveyed  and  made  over  thereby 
 unto  us.  But  to  difference  it  from  the  other  Sa- 
 crament, we  muft  enquire  what  that  Grace,  Fa- 
 vour, and  Privilege  is,  and  fhew  how  it  does 
 fignify,  and  feal  it  between  God  and  us.  And 
 upon  due  Confideration,  I  believe  we  fhall  find, 
 that  to  be  baptized,  exprefleth  fomething  on  our 
 part,  and  fomething  on  God's ;  both  which  put 
 together,  make  it  a  federal  Rite,  whereby  we 
 and  God  enter  into  a  Covenant  and  Agreement 
 together,  and  mutually  engage  to  the  perfor- 
 mance of  feveral  Things,  which  are  all  to  our 
 behoof  and  benefit. 
 
 I.  As  we  prefent  our  felvefto  the  Minifter  of 
 this  Sacrament,  and  receive  it,  fo  it  exprefles 
 fomething  done  by  us:  and  then,  2.  As  the 
 Minifter  (God's  Deputy  or  AmbafTador)  doth 
 receive  us,  and  wafh  us  with  this  Water,  by  the 
 Authority,  and  into  the  Name  of  the  Father, 
 Son  and  Holy  Ghoft  ;  fo  it  exprefleth  fomething 
 done  by  God.  Both  which  it  concerns  us  for 
 thefecuring  of  our  Duty,  and  our  Comfort  alfo, 
 to  be  acquainted  withal ;  and  therefore  I  fhall 
 fhew  you, 
 
 I.  What  is  the  true  meaning  and  intent  of  it 
 on  the  part  of  the  Perfon  baptized,  who  offers 
 himfelf,  or  is  offered  to  receive  it :  which  I  will 
 lay  before  ycu  in  thefe  Particulars. 
 
 Firft 
 
A  Dtjcourje  concerning  ^aptifm.     '^7y 
 
 Firft  in  the  general  Notion  of  it,  it  is  a  Profef- 
 fion  of  a  Religion  whereinto  we  enter,   and  to 
 which  we  engage  to  be  faithful  and  conftant  Dif- 
 ciples.     It  is  a  Ceremony  whereby  Profelytes 
 are  made,  and  all  that  ufe  it  do  thereby  come  in- 
 to a  new  Way  and  State,  forfaking  all  their  old 
 Perfuafions,  Practices  and  Relations  wherein  they 
 were  born  and  bred,  that  are  contrary  to,   and 
 inconfiftent  whh  thefe  new  Engagements.     It  is 
 well  obferved  by  St.  Jugujline^^  That  Men  can  he 
 affociated  together  in  no  Religion^  whether  true  or 
 falfe^  unlefs  they  he  combined  by  the  common  Badge 
 offome  vifible  Signs  and  Sacraments  of  their  Profef- 
 (ion.     Which  the  World  hath  found  by  fo  long 
 Experience  to  be  true,  that  I  need  not  be  careful 
 to  prove  it.     Thtjews^  it  is  manifeft,  were  dif- 
 ferenced from  others  by  Circumcifion ;  and  (as 
 their  Doftors  tell  us)  entred  into  Covenant  with 
 God,  not  only  by  it,  but  by  Baftifm  alfo,  toge- 
 ther with  a  Sacrifice  unto  him.     And  when  a 
 Heathen  would  become  a  Jew  f ,   and  undertake 
 their  Religion,  and  fo  repofe  himfelf  (as  their 
 Phrafe  is)  under  the  Wings  of  the  Divine  Maje- 
 fty,  he  was  to  be  circumciled,  baptized,  and  offer 
 Sacrifice  ;  for  which  Maimon  (as  fundry  learned 
 Men  obferve  out  of  him)  brings  no  other  Proof, 
 but  that  Numb.  15. 15.  ||  As  ye  are^  fo  jhall  the 
 Stranger  be  :  fo  fuppofing  as  a  thing  well  known, 
 
 *  In  nuUum  mmen  ReiigioniSy  feu  verum,  feu  falfum  coaguL  poffunt 
 homines^  nifi  aliquo  Signaculorum  feu  Sacram^ntorum  v'lfibUium  con- 
 forth  colligentur.  Ad  Fauft.  I.  19.  cap.  11,  f  See  Buxtorf.  Lex, 
 Hab,VQcab»     \\  De  pr(/hibito  cotigrejfu, 
 
 that. 
 
^7^  Aqua  Genitalis :  Or^ 
 
 that  by  thofe  three  the  Jews  fubmitted  themfelves 
 to  the  Yoke  of  the  Law.  And  it  is  as  commonly 
 known,  that  they  fay  their  Mother  entred  into  a 
 Covenant  only  by  Bapcifm  and  Sacrifice,  and  fo 
 did  fome  Profelytes  by  thofe  (without  Circumci- 
 fjon)  engage  to  worfhip  the  one  God  of  Abra^ 
 ham^  Ifaac  and  Jacob^  and  forfaking  all  Idols,  to 
 obferve  him  only  ;  as  that  Paflageof  R.  Jojhuah^s 
 clearly  fhews  (which  is  cited  by  R^t^w/zW^)  He 
 is  baptized,  and  not  circumcifed,  ^  Behold  this  is 
 a  Stranger  converted ;  for  fo  we  find  of  our  Mo- 
 thers (viz.  Sarah^  Rebekah,  &c.)  that  they  were 
 baptiz.ed^  but  not  circumcifed. 
 
 Baptifm  now  hath  no  different  Signification, 
 but  only  we  lay  this  Engagement  upon  our  felves, 
 to  worQiip  the  God  and  Father  of  our  Lordjefus 
 Chrift,  and  to  come  to  him  through  his  Son,  and 
 to  embrace  that  Religion  which  he  teaches  us 
 from  God  ;  which  is  that  whereby  we  are  dif- 
 tinguiflied  from  Jews^  Mahometans^  and  all  other 
 People  in  the  World,  who  go  not  to  God  through 
 this  Mediator,  nor  own  that  blefled  Gofpel  that 
 he  hath  delivered  unto  us. 
 
 If  any  fhould  ask  me,  Why  by  Baptifm  we 
 fbould  make  this  Profeflion  rather  than  any  other 
 Rite :  The  Anfwer  methinks  is  eafy,  if  what  hath 
 been  faid  be  confidered,  together  with  the  Parti- 
 culars that  I  fliall  mention  after  I  havedifpatched 
 this  general  Notion  of  it.  And  befides,  it  feems 
 confiderable  to  me,  that  Mofes^  the  Mediator  of 
 
 *  Fug*  fiileii  Part.i*  D//?.  3.   ca}^  ii. 
 
 '  the 
 
A  D'tjcourje  concerning  ^aptifm.     3 7y 
 
 the  Old  Covenant,  did  receive  the  People  into  it. 
 by  Baftifm^  and  not  by  Circumcijio97.  For  it  is 
 not  only  faid,  Exod,  19.  10.  That  they  fhould 
 fan^tfy  them/elves^  and  wafh  their  Clothes ;  but  it 
 is  likew^ife  plain  from  "^ojhua  5.  ^.  That  none  were 
 circumcifed  while  they  were  in  the  Wildernefs  :  and 
 they  are  not  all  the  while  reproved  or  rebuked 
 for  it,  and  vi^ere  notwithftanding  within  the  Co- 
 venant, which  was  fure  by  fome  Ceremony  or 
 other.  And  the  Apoftle  alfo  faith,  i  Cor.  10.  2. 
 That  they  were  all  baptized  into  Mofes  in  the  Cloudy 
 and  in  the  Sea.  God,  by  the  covering  of  the 
 Cloud,  took  them  under  his  Wings  and  Protec- 
 tion,  owning  them  for  his  People  ;  and  they  paf- 
 fing  through  the  Heart  of  the  Sea,  the  Waters 
 inclofing  them  round  about,  did  profefs  to  truft 
 in  God,  and  there  to  drown  all  the  Thoughts  of 
 Egypt  which  fometimes  they  feared,  and  fome- 
 times  they  loved  over-much.  Now  as  only 
 Baptifm^  and  not  Circumcifion  was  ufed,  when 
 God  conduced  his  People  by  the  vifible  Miniftry 
 of  Angels  (who  marched  with  them  in  the 
 Cloud )  and  delivered  them  from  the  Slavery  and 
 Bondage  of  Egyp  by  the  Hand  oi  Mofes ;  fo  God 
 thought  fit  to  ufe  no  other  way  of  making  Dif- 
 ciples,  when  he  fent  his  own  Son  to  work  a 
 greater  Salvation  for  us,  and  to  be  the  Mediator 
 of  a  better  Covenant  with  us ;  of  which  the  an- 
 tient  "Jews  do  not  feem  to  have  been  altogether 
 ignorant,  when  they  fay,  *  that  there  fliall  be 
 fucha  Multitude  of  Profelytes  in  the  Days  of  the 
 ♦  hid,  Qrot,  in  Match.  3.  6. 
 
 Meffiah^ 
 
378  Aqua  Genitalis:  Or, 
 
 Meffiahy  that  they  fhall  be  admitted  by  Baptifm 
 only,  without  any  Circumcifion.  It  may  not  be 
 unfit  to  add,  that  all  Nations  ufed  Wafliing  fo 
 much,  that  there  could  not  be  invented  (one 
 would  think)  a  Rite  more  likely  to  be  readily  re- 
 ceived than  this.  The  'Jews^  it  is  plain,  not  only 
 when  they  admitted  Perfons  into  Covenant,  but 
 afterwards  alfo,  in  cafe  of  legal  Pollutions,  ufed 
 divers  Wafhings,  as  the  Apoftle's  Phrafe  is, 
 ^  Heh.^.  ic.  three  forts  of  which  I  find  ob- 
 ferved  by  a  learned  Man :  (i.)  There  were  their 
 nA^tiiJi&eAvoi  i^ct'7rJi(T{A0i,  '^  their  daily  Wafhings,  which 
 were  introduced  by  the  Pharifees.  (2.)  There 
 were  their  Baptifms  or  Immerfions  of  the  whole 
 Body  into  Water,  which  all  the  'Jews  were  bound 
 unto  in  their  Confeffions.  And,  (j.)  The  Bath- 
 ings of  their  Women,  which  they  were  ty'd  unto 
 feven  Weeks  after  their  Delivery  of  a  Child. 
 Unto  which  I  may  likewife  add,  that  Wafhing 
 was  ufed  as  a  Token  of  Innocency  and  Freedom 
 from  fuch  Guilt  as  might  be  thought  to  cleave  to 
 aPerfon;  which  thxPfalmiJi  fuppofeth  in  that 
 Phrafe,  PfaL26.6.  Sind  tho  Book  of  Deuteronomy 
 plainly  expreffeth,  chap.  21.  6,  7.  They  [hall  wafb 
 their  Hands^  and  fay^  Oar  Hands  have  not  Jbed 
 this  Bloody  &:c.  which  perhaps  Pilate  would  imi- 
 tate (having  to  do  with  the  Jews')  when  he  had 
 condemned    our  Saviour  :   Mat.  27.  24.  For  he 
 
 *  Gaulmyn  not.  in  i/if. Mofis,l.  i.  cap.  1 1.  t  ^r.  Pocock.  hath  large- 
 ly ftiewn  that  ^2T\  and  ^cfTrji^e^^  do  not  fignify  among  them 
 always  the  waOiing  of  the  whole  Body ;  which  is  4o  be  obferved 
 againft  thofe  that  make  it  now  neceffary.    l^ot*  Mifcel.  cap*  9- 
 
 W^Pjei 
 
A  D'ijcourfe  concerning  ^apttfm.     379 
 
 wafhei  his  Hands  before  the  Multitude^  and  /aid,  I 
 am  innocent  of  the  Blood  of  this  jufl  Man^  fee  you 
 to  it ;  as  if  ic  had  been  but  an  accidental  Mur- 
 der,   or  that  which  he  coufld   no   more  help, 
 than  if  a  Man  had  been  killed  by  chance.     Cer- 
 tain it   is,  the  Gentiles  likewife  ufed  Wafhings 
 very  much,  not  only  after  Murders,  but  like- 
 wife  in  cafe   of  other  Crimes,  and  alfo  in  their 
 Admiffions  of  Perfons  into  the  Secrets  of  fome  of 
 their  Religions  ;  for  which  fee  *  Tertullian.    And 
 if  there  were  nothing  elfe  to  make  us  believe  the 
 Jews  ufed  this  Ceremony   in  thefe  Cafes,    this 
 might  make  it  probable  ;  for  the  Gentiles  were 
 but  their  Apes,  and  the  Devil  (as  f  Jufl.  Mar^ 
 tyr  obferves  in  this  very  Cafe  of  Baptiffn)  took 
 Divine  Rites,  and  made  them  do  Service  in  his 
 hellifh  Myfteries :   They  hearing  (faith  he)  the 
 Saying  of  the  Prophet,  Ifa.  i.  Wajh  you ^  make 
 you  clean,  &c.    would    have  their  Worfliippers 
 fprinkled  with  Water,    when  they  went    into 
 their  Temples  to  make  an  Offering ;  yea,  and  be 
 wafhed  all  over  before  they  came  thither.     All 
 which  being  true,  our  Bleffed  Lord  would  think 
 it  fit  to  innovate  as  little  as  he  could,  and  fo  to 
 accommodate  this  fignificant  and  innocent  Cere- 
 mony to  his  Purpofes  ;    and  tranflate  it  from 
 the  Jews^  to  be  a  Rite  whereby  to  profefs  in- 
 ward Purity  of  Body  and  Soul :    Juft  as  he  did 
 in   the  other  Sacrament  of  the  Lord's  Supper, 
 
 *  De  Baptif.  cap,  5.  ^  de  Pmfcrtpt,  cap.^,    f  Kai  to  h'^T^esv 
 &c.    Apolog, 
 
 wherein 
 
*  5  8o  Aqua  Genitalis :  Or, 
 
 wherein  he  hath  made  ufe  not  only  of  the  Bread 
 and  Wine,  but  as  divers  have  obferved,  of  the 
 accuftomed  Words  which  the  "Jet^s  then  ufed  at 
 the  Pafchal  Supper.  For  fo  his  Wifdom  judged 
 it  meet  to  make  former  Rites  ferve  his  own  ends, 
 rather  than  introduce  ftrange  and  unheard  of 
 Things,  which  had  not  been  known  in  former 
 Times.  His  defign  was  not  Novelty,  but  Truth ; 
 not  his  own  Glory,  but  the  good  of  Men  ;  and 
 fo  he  conformed  himfelf  in  this  to  their  Praftice. 
 Which  (that  I  may  fpeak  more  particularly)  is 
 to  be  confidered. 
 
 Secondly,  As  a  Profeflion  of  Repentance  from 
 dead  Works ;  a  relinquifhing  of  all  Ungodlinefs 
 and  worldly  Lufts,  foas  never  more  to  be  friends 
 with  them.  This  is  taught  us  not  only  by  the 
 Baptifm  of  "^ohn^  which  was  adminiftred  with 
 Confeffion  of  Sin,  and  is  called  the  "^  Baftifm  of 
 Refentame^  and  likewife  accompanied  with  an 
 Exhortation  to  bring  forth  Fruits  meet  for  Ref  en- 
 tance^  and  in  refufing  of  which  the  f  Pharifees 
 are  faid  to  have  reje^ed  the  Counfel  of  Goi  dgainft 
 themfelves  \  but  alfo  by  the  Exhortation  of  the 
 Apoftle  to  the  new  Converts,  ABs  2.  38.  Repent 
 and  he  h  aft  i  zed  every  one  of  you  ^  &c.  /.  e.  make 
 Profeflion  of  your  Repentance  by  Baptifm  to  the 
 Remiflion  of  your  Sins,  the  fenfe  of  which  had 
 pricked  them  in  their  Hearts.  And  it  is  further 
 manifeft  from  all  the  Circumftances  of  Baptifm. 
 For  they  put  off  their  old  Clothes,   and  ftript 
 
 '^  Mat.  3.  6,  8.    Mark  i.  4»        \  L«ke  7.  30. 
 
 them- 
 
A  Vifcourfe  concerning  'Baptifm.      581 
 
 themfelves  of  their  Garments ;  then  they  were 
 immerfed  all  over,  and  buried  in  the  Water, 
 which  notably  fignified  the  putting  off  the  Body 
 of  the  Sins  of  the  Flefli,  (as*  the  Apoftle  fpeaks) 
 and  their  entring  into  a  ftate  of  Death  or  Mortifi- 
 cation after  the  Similitude  of  Chrift  ;  according 
 to  the  fame  Apoftle's  Language  elfewhere,  f  W^i? 
 are  baptized  into  his  Death ^  we  are  buried  with  him 
 in  Bapti/m ;  knowing  that  our  old  Man  is  crucified 
 with  him,  that  the  body  of  Sin  might  be  de- 
 ftroyed,  that  henceforth  we  might  not  ferve  Sin. 
 All  which  was  rendered  ftill  more  fignificant  by 
 the  Antients,  who  baptized  only  on  the  laft  Day 
 of  the  Week  at  Night,  /.  e,  on  the  Even  of  two 
 Lord's  Days  in  the  Year,  (called  therefore  by 
 Chryfojlom  vvKJe?  (pcojo^oe^t)  becaufe  Chrift  then  lay 
 in  the  Grave,  and  was  about  to  rife  again :  In 
 Conformity  to  whom,  they  by  this  Rite  did  pro- 
 fefs  themfelves  to  be  dead,  and  (coming  outof 
 the  Water)  there  to  leave  all  their  Sins  drowned 
 and  buried  in  that  Grave,  never  to  revive  again. 
 There  is  one  thing  more  (not  to  be  forgotten) 
 which  makes  it  more  clear,  that  it  was  intend- 
 ed tor  a  Profeffion  of  Repentance,  and  that  is 
 the  Renunciation  which  they  made  to  the  Devil, 
 the  World  and  the  Flefh ;  or  the  op^ilDecla- 
 ration,  upon  the  Queftion  propounded,  which 
 they  made  againft  all  God's  Enemies ;  the  Form 
 of  which  fo  many  antient  Authors  do  record, 
 that  it  is  vain  to  cite  any  :    but  the  fenfe  of  ic 
 
 *  Col.  2.  II.        f  Roiii.  6.  3,  4,  5. 
 
 was 
 
381  Aqua  Genitalis :  Or, 
 
 was  this;  Do  you  renounce,  or  do  you  forfake 
 the  World,  and  all  the  Vanities,  Follies  and 
 Wickednefs  thereof  >  /  do  forfake  them^  faid  the 
 Perfon  to  be  baptized.  Do  you  forfake  the  De- 
 vil ?  Will  you  have  never  any  thing  to  do  with 
 his  Works?  I  do  forfake  him  and  4^*or  them  all, 
 &c.  Unto  which  the  Apoftle  is  thought  to  have 
 reference,  i  Pet.  j.  21.  when  he  fpeaks  of  the 
 anfwer  of  a  good  Confcience,  as  the  Baptifm 
 which  faves  us,  and  not  the  outward  wafliing, 
 or  putting  away  of  the  filth  of  the  Flefh.  This 
 sT^foVwf/rt,  this  Queftion,  What  Jball  I  do  to  be 
 faved  ?  and  confequently  the  hearty  Anfwer  to 
 all  that  is  propofed  as  requifite  to  Salvation,  is 
 that  which  makes  Baptifm  to  be  available,  and 
 of  force  unto  our  Salvation.  The  Jews  fay  in 
 their  Tradition,  That  Adam  flood  a  whole  Week 
 up  to  the  Neck  in  Water,  begging  of  God  to 
 accept  of  his  Repentance  for  what  he  had  com- 
 mitted. Whatfoever  he  did,  I  am  fure  this 
 waflhing  with  Water  doth  moft  fitly  reprefent 
 both  our  Acknowledgments  that  we  are  worthy 
 to  die,  and  be  fwallow  ed  up  in  the  Water  ;  and 
 our  Profeflion  that  we  will  forfake  all  our  filthi- 
 nefs,  if  we  may  but  be  accepted  unto  Life. 
 
 Thirdly,  It  is  a  Profeflion  of  Faith  in  the  Fa- 
 ther, Son  and  Holy  Ghofl,  For  we  are  baptized 
 into  their  Name  ;  and  fo  it  fignifies,  either  firft 
 that  we  heartily  accept  of  the  Father  for  our 
 God  and  Happinefs,  to  love  him  above  all ;  and 
 of  the  Son  for  our  Lord  and  Saviour,  as  the 
 way  unto  the  Father ;    and  of  the  Holy  Ghoft 
 
 for 
 
A  Difcourfe  concernmg  ^aptifm.      j  8  j 
 
 for  our  Sanftifier,  Guide  and  Conduftor  to  the 
 Son ;  or,  Secondly,  (which  comes  to  the  fame,) 
 That  we  embrace  that  Dodrine  for  our  Rule 
 which  is  delivered   unto   us  from  the  Father, 
 through  the  Hands  of  his  Son,  by  the  Power  of 
 the  Holy  Spirit ;    to  fear  all  his  Threatnings,  to 
 rely  upon  all  his  Promifts,  and   to  yield  Obe- 
 dience to  all  his  Commands  as  long  as  we  live. 
 That  this  Profeflion  of  Faith  was  made  in  Bap- 
 tifm,  is  plain,  not  only  from  ABs  8.  ?7.  where 
 'Philip  faith  to  the  Eunuch^  If  thou  believe  ft  with 
 all  thine  Hearty  thou  may  ft  he  baptized;    and  he 
 anfwers,  /  believe  that  Jefui  Chrift  is  the  Son  of 
 God:    but   likewife  from   this,   that  the  word 
 Baptifm  is  put  for  the  whole  Dcftrine  which  he 
 preached,   who.  did  baptize  ;   as  you  may  fee, 
 Afts  18.  25,  Kjiorving  only  the  Baptifmof  John: 
 Afts  19.  J.    Into  what  were  you  baptized  f    And 
 they  faid,  into  John'/  Baptifm.     By  which  it  ap- 
 pears,  that  being  baptized  into  fuch  a  Name, 
 though  one  (hould   fpeak   nothing,   expreffes  a 
 Confent  to  embrace  that  Word  which  he  preaches 
 and  declares  to  be  the  Will  of  God.     Yea,  Bap- 
 tifm is  an  open  Profeffion  and  Declaration  to  all. 
 That  we  are  of  fuch  a  Faith ;  for  it  is  not  enough 
 that  we  are  perfuaded  of  the  Truth  of  Chrift's 
 Religion,  but  we  ought  alfo  pubiickly  to  own 
 it,  and  manifefl:  to  the  World  our  Belief  of  it, 
 which  feems  to  me  to  be  the  meaning  of  that 
 place,  Mark  16.  16.  He  that  believes ^  and  is  baf- 
 tized^  fball  be  faved :  i.  e.    He  that  owns  the 
 Faith  of  Chrift  in  Truth,  and  makes  a  Profeflion 
 
 Ee  of 
 
384  Aqua  Genitalis :  Or^ 
 
 of  his  Belief  by  receiving  this  Mark  of  the  Chrif- 
 tian  Religion,  hefhall  be  accepted  of  God  to  Life. 
 For  that  was  required  by  our  Saviour  of  his 
 Difciples,  that  they  fliould  not  be  afbamed  of 
 him  before  Men,  nor  be  afraid  to  let  the  World 
 know  that  they  were  his  Difciples,  by  ufing  all 
 thofe  things  whereby  they  were  diftinguifh'd 
 from  the  reft  of  Men. 
 
 4.  It  is  a  Profeflion  of  Holinefs  and  Obedience, 
 and  an  Engagement  we  thereby  lay  upon  our 
 felves  to  maintain  all  Purity  in  Body  and  Soul ; 
 which  is  the  immediate  Confequent  of  the  two 
 former,  and  feems  to  be  alluded  unto  by  the  Apo- 
 fl:Ie,  when  he  faith,  i  Cor.  6.  11.  Such  were  fome 
 of  you  ^  but  you  are  wafhed^  hut  you  are  fan^ijied^ 
 Sec.  i.  e.  you  have  betaken  your  felves  by  re- 
 receiving  of  Baptifm,  to  a  holy  and  pure  Con- 
 verfation.  And  it  is  more  plainly  exprefled  by 
 him,  Gal.  j.  27.  Js  many  of  you  as  have  been 
 hapized  into  Chriji,  have  fut  on  Chrijl,  In  to- 
 ken of  which,  and  that  they  intended  all  Purity, 
 (like  thofe  in  the  Revelation,  who  are  faid  to 
 follow  the  Lamb  in  white)  they  were  prefently 
 clothed  with  white  Garments  when  they  came  out 
 of  the  Water.  From  whence  that  Day  was  called 
 IVhite-Sunday,  which  was  one  of  the  principal 
 times  when  the  Antients  did  admit  Perfons  to 
 Baptifm  ;  and  they  all  profeffed  hereby,  that 
 they  hated  the  Garment  Ipotted  with  the  Flefb, 
 and  would  never  return  again  to  the  dirty  Plea- 
 fures  of  the  World  wherein  they  had  walbwed. 
 An  Antient  Chriftian  Poet  doth  excellently  ex- 
 prefs  it :  ^  Fulgentes 
 
A  Difcourfe  concerning  ^apti/m.      385 
 
 ^  Fulgentes  animas  veftU  quo^ue  Candida,  jignatj 
 Et  grege  de  niveo gaudia  pajlor  hahet, 
 
 A  bright  Garment  was  cafi  over  fljining  and  glif- 
 tering  Souls^  and  the  great  Shepherd  took  no  finall 
 Pleafure  in  his  milk-white  Lamh  '^  whofe  outward 
 Luftre  did  but  fignify  that  they  were  become  the 
 Children  of  the  Light,    and  of  the  Day,    and 
 would  have  no  more  FellowChipwith  theunfruit- 
 ful  ^ ovks  of  Darknefs,  f  Eph.  5.  8,  10.     Which 
 place  fome  would  interpret  of  Baptifm,   called 
 therefore  by  the  Antients  <pco\i(ri^U,  or  Illumina- 
 tion, of  which  thofe  fplendid  Garments  were  a 
 fit  Signification.     The  |1  Greeks  at  this  day  put 
 fuch  a  Robe  upon  the  Child  immediately  after 
 Baptilm,  faying,   Receive  this  lucid  and  imma- 
 culate Clothing,  and  bring  it  before  the  Tribu- 
 nal of  our  Lord  Jefus  without  fpot,   and  thou 
 fhalt  have  Eternal  Life,  Amen,     Certain  it  is, 
 that  all  true  Chriftians  have  ever  accounted  this 
 the  great  intent  of  this  outward  Rite  of  Baptifm, 
 to  be  an  Engagement  to   Holinefs;   1^  ^^J^  M?c5*, 
 cfcV*  -¥  v'^v  ka9*po?,  is  the  fenfe  of  them  alJ.     Be 
 clean,  not  only  by  the  wafliing  of  thy  Body,  but 
 the  purgation  of  thy  Mind.     Bathe  and  fteep  thy 
 Soul  in  Holy  Truths,  till  they  have  fetcht  out  all 
 thy  Filth.     For  even  a  ^ew  can  fay,  *^  Qui  bap* 
 tizatur  fine  intentione,  perinde  eft  ac  ft  non  baptiza* 
 tur  ;  he  that  doth  not  intend  that  which  is  meant 
 
 *  Venant'ms  Honor,  de  Pafcha,  \  FiUf^^cus  J,i,  fele^,  cap,  3. 
 II  George  FheUvlw  annot,  ad  Chriftoph,  Angel,  "  ^*  jipkd  Jofeph, 
 de  Vofin,  de  Lege  dlv.  cap.  7. 
 
 E  e  2  by 
 
 •^-%^ 
 
3 86  Aqua  Genitalis:  Or^ 
 
 by  Baptifm,  is  as  if  he  were  unbaptized  :  for  it 
 is  not  dirt  (faid  he)  and  excrementitious  Adhe- 
 Fences  that  a  Man  wafheth  away,  but  there  isaRe- 
 fetnblance  herein  of  the  cleanfing  of  the  Soul  from 
 all  filthinefs,  /.  e,  from  thofe  perverfe  Thoughts 
 and  evil  Habits  which  he  profeffes  to  forfake,  by 
 bringing  his  Soul  to  the  Waters  of  Vertue  and 
 Knowledge,  as  Ezekiel  faith,  Chap.  j6.  25. 
 Thus  'Maimon,  And  therefore  they  well  faid, 
 He  that  comes  from  among  the  Gentiles  f  unto  us 
 CDb>iyn  'h^'nn  -131  Sou^D  for  the  fake  of  any 
 worldly  Vanity,  he  is  not  a  Profelyte  of  Juftice : 
 for  which  caufe  they  ufed  to  examine  him,  Whe- 
 ther  for  the  Hope  of  Gain,  or  Honour,  or  com- 
 pelled with  Fear,  he  betook  himfelf  to  their  Pro- 
 feflion ;  and  to  fearch  whether  there  were  any 
 young  Man  or  Woman  of  Ifrael  that  the  Party 
 made  Love  unto,  becaufe  they  would  have  them 
 only  out  of  Holy  Ends  undertake  their  Religion. 
 And  indeed  their  rifing  again,  and  coming  out 
 of  the  Water,  did  likewife  fignify  this,  that  they 
 had  left  their  Filthinefs  behind  and  were  made 
 new  Men,  hence-forward  to  ferve  God  in  Righte- 
 Dufnefs  and  Holinefs  all  the  Days  of  their  Life. 
 
 5.  It  is  a  Profeffion  of  Self-denial,  and  taking 
 up  the  Oofs  if  we  meet  with  it  in  our  Chriftian 
 Courfe.  For  Waters  fignify  in  Scripture  Jjfltcii^ 
 ons  and  TrihuUtions^  which  fometimes  go  over 
 our  Head,  and  overwhelm  us.  And  accordingly 
 our  Saviour  fpeaking  of  his  Sufferings,    faith, 
 
 •f  Buxtorf.  in  vocab,  ^2 
 
A  DlJcQurfe  concerning  ^aptifm.     3  87 
 
 *  /  have  a  Baptifm  to  be  baptized  withj  &c.  And 
 are  you  able  to  he  baptized  with  the  Baptifm  that  I 
 am  baptized  with  ?  i.  e,  to  take  part  with  me  in 
 my  Sufferings  and  Endurances  here  in  the  World 
 for  God's  fake?  and  immediately  it  follows, 
 Tou  {hall  indeed  he  baptized  with  my  Baptifm ;  you 
 fhall  be  wet  in  Blood,  and  baptized  in  your  own 
 Tears  and  Sweat.  Whofoever  puts  on  Chrift, 
 takes  upon  him  his  Sufferings,  and  renounces  (as 
 you  have  heard)  all  thofe  Things,  though  never 
 {o  dear,  that  would  divert  him  of  his  dearer  Sa- 
 viour, or  make  him  falfe  to  that  Covenant  into 
 which  he  doth  enter.  So  the  Saman^ans  among 
 \}i\^lndians  (as  f  P(?r/>^jy;/ tells  us)  asfoonasthey 
 were  chofen  to  be  of  the  Society  of  thofe  Divines, 
 and  had  that  Title,  they  fhaved  their  Body,  and 
 received  a  Stole  or  long  Robe,  after  which  they 
 renounced  rar^VM?  WiA^y  all  their  Eftates ;  never 
 thinking  of  returning  to  Wife,  Children,  or  any 
 other  thing,  making  no  account  of  them  ;  but 
 wholly  imploying  themfelves  in  the  Things 
 of  God,  (as  bis  words  are)  they  lived  dyvvcuoi 
 mdvlei  dK7ri(jLovify  without  Wives,  or  Poffeffions,  or 
 their  former  Enjoyments.  Such  a  white  Gar- 
 ment, I  told  you,  the  Chriftians  fometime  re- 
 ceived in  token  of  their  putting  on  Chrift  Jefus 
 the  Lord  ;  with  that  they  put  on  new  Relations, 
 and  efpoufed  another  Intereft,  and  did  profefsto 
 forfake  Father,  Mother,  Wife,  Children,  Hou- 
 fes,  Lands,    and  all  Things  elfe  for  his  Name's 
 
 *  Luke  1 2.  50.  Mat.  20.  22.      +  i.  4«  gfe^  ^%wf  -^  ii^4" 
 
 E  e  J  fake, 
 
388  Aqua  Genitalis :  Or^ 
 
 fake,  and  to  call  nothing  theirs,  but  only  Chrift. 
 Which  likewife  we  cannot  deny,  they  did  very 
 antiently  reprefenr,  by  figning  them  with  the 
 Sign  of  theCrofs  (innocently  enough  till  Super- 
 ftition  did  abufe  it)  in  token  of  the  crucified 
 affllQed  Condition  into  which  they  n^uft  be  wil- 
 ling to  enter,  if  Chrift  fi-ould  call  them  to  it. 
 And  fo  we  may  interpret  that  place,  i  Tim.  6. 
 1 2.  Figh  the  good  Fight  of  Faith ^  lay  hold  on  Eter- 
 nal  Life,  rvhereunto  thou  art  alfo  called,  and  ha(l 
 profejfed  a  good  Froffjfion  before  many  Witneffes ;  /,  f . 
 endure  Sufferings  for  Chrift's  fake,  for  thou  art 
 called  unto  it,  and  haft  profeiTed  in  Baptifm  thou 
 would  be  his  faithful  Soldier  before  many  Wit- 
 nelTes,  /.  e.  (faith  Hierom')  before  the  People  of- 
 God  and  his  Holy  Angels,  thou  didft  renounce 
 the  World,  and  all  the  Softneffes  and  Vanities 
 thereof,  and  gave  up  thy  felf  to  endure  Hard- 
 fhip,  (as  it  is  in  another  place,  2  Tim.  2.  5.) 
 like  a  good  Soldier  of  Jefus  Chrift  For  this 
 caufe  it  was  perhaps  that  their  *  Baptifteria^ 
 or  Fonts  ufed  to  be  made  where  fome  Martyrs 
 had  fufFered,  that  fo  they  might  be  put  in  mind 
 they  entred  into  a  Warfare,  wherein  they  muft 
 refift  unto  Blood,  ftriving  againft  Sin.  Our  very 
 firft  Incorporation  into  Chrift,  is  in  effeft  an  Ex- 
 piration to  the  World  ;  and  then  we  begin  to 
 die,  when  we  begin  to  live.  As  foon  as  ever  we 
 declare  for  Chrift,  and  are  lifted  into  his  Militia, 
 the  Devil  raifeth  all  his  Forces  againft  us,  and 
 
 *  V.  Vilherrnm  difp,  de  Antlqu*  ritu  fwier, 
 
 we 
 
A  Dtfcour/e  concerning  ^aptifm.      389 
 
 we  muft  not  expeft  to  march  quietly  to  Heaven- 
 You  (hall  read  of  nothing  but  Sufferings  after 
 our  Saviour's  Baptifm ;  and  moft  of  the  reft  of 
 his  Life  before,  for  thirty  Years,  (which  we  may 
 fuppofe  had  lefs  Trouble  in  it)  the  Holy  Ghoft 
 paffes  over,  as  if  he  would  tell  us,  that  when 
 by  Baptifm  we  give  our  felves  to  him,  and  be- 
 come his  Children,  we  enter  upon  a  ftate  of  Suf- 
 ferings, and  perhaps  muft  *  wafh  our  Garments 
 again  in  the  Blood  of  the  Lamb. 
 
 And  having  thus  fhewed  the  greateft  Engage- 
 ment that  it  can  lay  upon  us,  which  is  to  lay 
 down  our  Lives  for  Chrift^s  fake  if  he  require  it ; 
 I  fhall  pafs  to  the  next  part  of  this  Difcourfe, 
 which  is  to  (hew  what  the  Meaning  and  Intent 
 of  it  is  on  God's  part,  and  what  Bleflings  are 
 thereby  conveyed  back  again  to  us,  who  thus 
 give  up  our  felves  to  him. 
 
 IL  God  by  his  Minifter  (that  doth  in  his 
 Name  and  by  his  Authority  baptize)  receives  the 
 Perfon  fo  wafhed  into  the  Enjoyment  of  fome 
 Privileges  and  Benefits,  that  otherways  are  not 
 ordinarily  to  be  enjoyed.  For  what  is  done  by 
 his  Minifter,  is  as  if  the  Hand  of  God  fhould  do  it. 
 So  it  is  faid,  John  J.  23.  That  Jefus  came  into 
 Judea,  and  baptized  ;  and  ver.  26.  The  Jews  fay 
 to  John^  He  to  whom  thou  bearefi  Witnejs^  behold 
 the  fame  haptizeth  :  and  again,  chap.  ^.  i.  it  is 
 fa  id,  That  Jefus  made  and  baptized  more  Difciples 
 
 *  Rev.  7. 14. 
 
 Ee  4  than 
 
390  Aqua  Genitalis :  Or, 
 
 than  ]ohn;  yet  ver.  2.  we  are  told,  Thatjefus 
 himfelf  baptized  not^  hut  his  Dtfctfles.  That 
 which  Officers  and  Servants  do  by  Commiffion 
 and  Authority  of  their  Mafter,  is  accounted  to 
 be  his  Aftion  :  And  fo, 
 
 Firft,  God  receiveth  us  hereby  into  his  Family, 
 to  be  numbred  among  his  People,  of  whom  he 
 will  have  a  fpecial  Care.  It  is  the  Seal  (as  it 
 were)  of  God  upon  us,  his  Mark  and  Charafter, 
 whereby  he  owns  us  for  his  Sheep,  and  knows 
 us  from  all  other,  fo  as  to  have  a  more  particular 
 InfpeSion  over  us,  than  the  reft  of  the  World 
 that  make  not  this  Profeflion  ;  and  to  endow  us 
 with  certain  peculiar  Favours,  even  before  we 
 are  able  to  perform  any  part  of  our  Duty  unto 
 him.  It  is  the  Door  whereby  we  enter  into  the 
 Church,  the  Gate  that  Jets  us  into  Chrifl's  Fold, 
 and  the  firftStep  to  Fellowfhip  with  God  and 
 with  his  People.  Whence  it  was  the  Font,  you 
 know,  ufed  to  be  placed  at  the  Door  or  Entrance 
 of  the  Church,  to  fignify  that  by  this  we  come 
 into  the  Congregation  of  Chrift's  Difciples ;  but 
 yet  that  by  Baptifm  we  are  brought  but  to  the 
 beginning  of  Religion,  and  muft  make  a  further 
 Progrefs  to  PerfeQion,  till  we  come  to  the  Holy 
 Place,  and  into  a  nearer  Communion  with  God. 
 The  *  Minifter  likewife  ufed  to  take  the  Infants 
 into  his  Arms,  to  fignify,  I  fuppofe,  God's  re- 
 ceiving and  embracing  of  them  with  a  loving 
 
 *  So  St.  C/Jrj^y?.  fpeaks  to  the  newly  Baptized,   "AkUIboi   ah- 
 ^i/lif*    V.  Auguj},  U  2.  de  Catechu  rud,  cap.  i. 
 
 Affection. 
 
A  Difcourje  concerning  Saptifm.      3  9 1 
 
 AffeSion.  Yea,  he  ufed  to  kifs  them,  either  to 
 fignify  that  Love  of  God  to  them,  or  that  they 
 were  now  of  that  Community  and  Body,  whom 
 the  Apoftle  bids  to  falute  one  mother  with  a  Holy 
 Kjfs.  And  all  this  is  fuppofed  in  the  word  Pro^ 
 fel)tesy  or  Comers  unto  God,  which  clearly  ar- 
 gues fome  relative  AStion  of  his,  which  is  re- 
 ceiving and  entertaining  them  gracioufly,  as  thofe 
 he  will  have  in  his  Favour.  But  more  particu- 
 larly. 
 
 Secondly,  Hereby  God  receives  us  into  a  ftate 
 of  Pardon  and  Forgivenefs.  He  afllires  us,  that 
 AdarrPs  Sin  fliall  not  undo  us,  and  that  every  Sin 
 of  our  own  (hall  not  exclude  us  out  of  Heaven  ; 
 but  that  we  fhall  have  the  benefit  of  Repentance, 
 and  an  allowance  to  retraft  our  Follies ;  yea, 
 and  Grace  fo  to  do,  if  we  will  make  ufe  of  it. 
 He  admits  us  into  that  Covenant  of  Grace  which 
 accepts  of  Repentance  inftead  of  Innocence;  and 
 of  Amendment  inftead  of  an  unerring  Obedience. 
 This  is  one  of  the  fpecial  Favours  of  the  Gofpel, 
 (which  by  Baptifm  is  configned  unto  us)  that 
 former  Iniquities  fhall  not  be  remem,bred  ;  and 
 that  every  breach  of  our  Covenant,  if  there  be  a 
 real  Change  wrought  in  us,  fliallnot  void  it,  and 
 make  it  null,  and  ineffeftual  unto  us.  So  in  Mark 
 1.4.  ^ohr^  is  faid,  to  f  reach  the  Baptifm  of  Repen-^ 
 tame  for  Remiffi  n  of  Sin,  And  Ananias  laith, 
 (Acts  22.  16  j  Arife  and  be  baptized^  and  xvafb 
 away  thy  Sins,     And   the  *  Greek  Church  after 
 
 *  Georg,  Phelaviw.  lb, 
 
 Baptifm  j 
 
^9^  Aqua  Genitalis :  Or, 
 
 Baptifm,  fings  thofe  words  three  times,  Blejfed 
 is  he  tvhqfe  Iniquity  is  forgiven.  As  thofe  who 
 came  to  Baptifm  of  ^ohn^  did  thereby  receive  a 
 difUnguiflhing  Mark  and  Charadcr  that  they 
 fhould  not  be  deftroyed  in  the  Ruin  of  the  Na- 
 tion, (infomuch  that  he  faith  to  the  Pharifees 
 that  defired  Baptifm,  ^  Who  hath  warned  you  to 
 flee  from  the  Wrath  to  come  ?)  So  they  that  are 
 baptized  into  Chrift,  do  thereby  receive  a  pledge, 
 that  no  Sin  which  they  ftand  guilty  of,  fhall  bring 
 the  Anger  of  God  upon  their  Heads,  if  they  will 
 keep  his  Covenant ;  but  all  fhall  be  croflfed  out 
 which  they  are  charged  with,  and  be  like  words 
 writ  in  the  Water,  that  are  obliterated  and  va^ 
 nifhed,  no  where  more  to  be  found. 
 
 Thirdly,  We  receive  hereby  the  Promife  of 
 the  Spirit,  the  Effufion  of  which  is  likened  to 
 the  pouring  out  of  Water  f  ;  and  fo  is  in  Bap- 
 tifm moft  aptly  fignified  and  reprefented.  (|  / 
 will  four  (faith  the  Prophet)  Waters  on  him  that 
 is  thirftyy  and  Floods  upon  the  dry  Ground ;  fi.  e. 
 upon  the  Gentiles  who  were  as  a  Wildernefs)  I 
 will  pour  my  Spirit  on  thy  Seed^  and  my  Bleljing  upon 
 thy  Offsprings  and  they  (hall  fpring  up  as  among  the 
 Grafs,  &c.  In  which  place,  that  there  may  be  a 
 Prediftion  of  Baptifm,  it  is  very  probable ;  for 
 thus  much  fomeof  the  jf^ir/ do  acknowledge,  that 
 the  Prophet  fpeaks  of  Gentiles  that  fhould  be 
 Profelytes,  and  called  by  the  name  of  Ifrael ; 
 and  we  Chriftians  know  that  we  are  Abraham^ 
 
 *  Mat.  3.  7-        f  John  3.  5.        |(  Ifa.  44-  3>  4,  5- 
 
 Seed, 
 
A  Dijcourfe  concerning  ^aptijm.      395 
 
 Seed,  and  that  this  Promife  hath  a  refpefl  to  the 
 times  of  the  Gofpel.  Rafi  out  of  R.  Nathan  thus 
 gloffes  upon  the  fifth  Ferfe :  There  are  four  forts 
 of  Converts  here  fpoken  of,  one  fhall  fay,  '-  lam 
 the  Lord'^Sj  thefe  are  they  that  are  Profelytesof 
 Juftice,  or  the  mod  perfefl  Converts:  '  J»d 
 arfother  (hall  caU  himfelf  by  the  Name  of  Jacob, 
 thefe  are  the  little  ones  of  the  ungodly ;  *  Artd 
 another  (ball  fubjcribe  with  his  Hand  to  the  Lord^ 
 thefe  are  the  Penitents,  or  the  Men  that  repent; 
 
 *  and  furname  himfelf  by  the  name  of  Ifrael,  thefe 
 are  the  Strangers,  i.e.  thofe  that  obferved  the 
 Precepts  of  the  Sons  of  Noah ;  and  particularly 
 renounced  Idolatry.  And  therefore  this  part  of 
 the  Verfe  is  by  '  another  rendered  ixni  ny^n^r\ 
 they  that  fear  God.  Where  obferve,  that  he 
 calls  one  fort  of  thefe  Converts  C3'>-it:p  the  little 
 onesy  who  were  not  thought  (it  feems)  to  be  un- 
 meet  to  be  made  Members  of  a  Church,  and 
 were  not  judged  by  their  Fathers  Admifliion  to  be 
 received  ;  but  were  diftinflly  admitted  by  them- 
 felves  by  the  Decree  (as  they  tell  us)  of  the 
 Houfe  of  Judgment.  And  cbferve  likewife, 
 that  all  thefe  Profelytes  being  faid  to  fpring  as  it 
 were  out  of  the  Water,  thefe  Words  may  be  a 
 Prophecy  of  Chriftian  Baptifm,  to  which  a  Pro- 
 mife of  the  Spirit  is  annexed,  which  is  very  well 
 fignifyM  by  Water ;  for  as  that  cleanfes  and  puri- 
 
 *  Onj  '  Raimund,  pug.  fidei,  par.  2.  cap.  8;.  So  St.  Chry- 
 fofkm  calls^  the  new  bapcized  Perfons  ^v^f\  ^v<lyLct]t)Lciy  to  x^AKi 
 TMf  iKiih\mtLi  ^vIa,  Orat,  frima  ^  femida  de  Rejarre^f* 
 
 fies 
 
394  Aqua  Genitalis:  Or^ 
 
 fies  from  filth,  fo  the  Spirit  of  God  is  the  Sanfl:i- 
 fier  of  God's  People,  purging  and  cleanfing  their 
 Hearts  from  all  Impurities.  This  being  therefore 
 the  great  Work  of  the  Spirit  fo  well  reprefented 
 by  Water,  we  muft  conclude,  that  when  the 
 Minifter  wafties  us  in  God's  Name,  God  there- 
 by promifeth  that  he  will  be  affiftant  to  us  by  the 
 Holy  Ghoft  ;  and  that  he  will  fend  upon  us  his 
 Grace,  that  we  may  be  faved  through  the  wafh- 
 ing  of  Regeneration,  and  the  \  renewing  of  the 
 Holy  Ghoft.  According  to  that  of  the  Apoftle, 
 I  Cor.  6.  II.  the  place  before-mentioned,  JSr/^^t?// 
 are  xvajhed,  hut  you  are  fan^ified^  hut  you  arejufiifed 
 in  the  Name  of  the  Lord  Jefus^  and  by  the  Spirit 
 of  God.  Where  as  thofe  words  \Jn  the  Name  of 
 the  Lordjefu^']  refer  to  being  juftified  ;  fo  thofe 
 words  [By  the  Spirit  of  God'}  refer  to  their  be- 
 ing wafhed  and  fanftified.  So  in  that  place  of 
 Ez,ekiel,  Chap.  16.  25.  after  he  hath  faid.  That 
 he  would  fprinkle  them  with  clean  Water  \  it  follows, 
 as  an  Explication  of  ir,  Ver.  26,  27.  A  new  Heart 
 will  I  alfo  give  you  ^  and  a  new  Spirit  will  I  put  into 
 you^  &c.  And  I  will  put  my  Spirit  within  youy  and 
 caufe  you  to  walk  in  my  Statutes.  All  which  doth 
 fufficiently  fhew,  that  in  this  waftiing  with  Wa- 
 ter, the  Lord  engages  to  give  the  Spirit. 
 
 Fourthly,  We  receive  hereby  a  Promife  of 
 RefurreQion  unto  Life:  Though  we  by  going 
 into  the  Water  profefs  that  we  are  willing  to 
 take  up  the  Crofs,  and  die  for  Chrift's  fake  ;  yet 
 
 »  Titus  3.  5. 
 
 on 
 
 '^ 
 
A  Vljcourfe  concerning  ^apti/m.      395 
 
 en  God's  part,   this  ASion  of  going  into,   and 
 coming  out  of  the  Water  again,  did  fignify  that 
 he  would  bring  fuch  Perfons  to  live  again  :    Thaf 
 he  vpouldnot  leave  their  Soul  in  the  Grave ^  nor  fuf- 
 fer  his  Holy  One  to  fee  Corruption.     And  this  ac- 
 cording to  ^St.Chryfoftom  (^a  very  judicious  In- 
 terpreter, who  was  fo  full  of  the  Spirit  of  St.  PW, 
 that  he  dreamt  fometimes  that  he  appeared  to 
 him)  is  the  meaning  of  that  difficult  place,  1  Cor. 
 15.  29,  Elfe  what  jhall  they  do  that  are  baptized 
 for  the  dead?  &c.   i.e.  for  their  dead  Bodies f. 
 Why  do  they  profefs  in  Baptifm,  that  they  be- 
 lieve the  Article  of  the  RefurreOiion  of  the  dead, 
 among  the  reft  of  the  Articles  of  the  Chriftian 
 Faith  ?    Why  are  they  baptized  into  the  Hope 
 and  Expeftation  of  it,  of  which  (faith  he)  the 
 Minifter  gives  them  a  fign  or  fymbol,  j^t^  ^r 
 ^c^yiJLATuv  ctvl^v,  by  the  Things   themfelves  that 
 he  doth;  putting  them  in,  and  taking  them  out 
 of  the  Water,  which  is  a  fign  of  their  defcending 
 into  the  ftate  of  the  dead,  and  their  afcending  up 
 from  thence  ?   Now  what  good  do  they  receive 
 by  Baptifm,    if  they  fhill  not  rife  again,    but 
 remain  always  in  the  Grave?    If  any  think  it 
 harfli  to  render  thofe  words,  For  their  dead  Bodies^ 
 by  thefe  For  the  Refurreclion  of  their  dead  Bodies^ 
 (lyhich  in  Baptifm  we  profefs  to  believe,)  it  is  on- 
 ly for  want  of  skill  in  the  (hort  manner  of  fpeak- 
 
39^  Aqua  Genitalis :  Or^ 
 
 ing,  which  the  Hebrews  ufe.  And  methinks 
 they  may  otherwife  be  interpretted  to  the  fame 
 fenfe  more  plainly  after  this  manner.  Why  are 
 they  baptized  for  their  dead  Bodies^  i.  e,  for  the 
 benefit  and  profit  of  their  dead  Bodies  ?  For  v©-!^ 
 denotes  the  End  which  an  Agent  intends  in 
 AQion,  (as  Gal.  i.  4  who  gave  himfelf  *v^ 
 ^  diAa^Ttuy  t)^uv,  for  to  take  away  our  Sins)  and 
 there  can  be  no  End  upon  our  dead  Bodies  which 
 we  can  have,  but  that  they  may  live  again : 
 therefore  for  this  end  we  are  baptized,  that  they 
 may  rife  from  the  dead,  which  if  they  fhould  not, 
 we  Ihould  lofe  (faith  the  Apoftle)  the  great  be- 
 nefit which  in  Baptifm  was  configned :  and  to 
 what  purpofe  fhould  we  ufe  that  Rite  ?  It  may 
 be  replyed,  that  I  have  already  mentioned  many 
 other  Furpofes  which  render  it  fufficiently  bene- 
 ficial. But  if  it  be  confidered  how  near  Sin  and 
 Death  are  one  to  the  other,  we  fhall  conclude, 
 that  fo  muft  Remiflion  of  Sin,  and  the  Refur- 
 reftion  from  the  Dead  go  together ;  and  that  if 
 the  one  be  not  believed,  we  may  eafily  doubt  of 
 the  other,  or  at  the  beft,  we  fhall  make  Forgive- 
 nefs  lame  and  very  imperfeO:  while  this  great  Pu- 
 nifhment  of  Sin,  viz,.  Death,  remains  unremoved. 
 And  therefore  Athanafitss  very  judicioufly  makes 
 thefe  to  comprehend  one  the  other,  in  that  Ad- 
 vice he  gives  to  Marcellinus  about  the  ufe  of  the 
 Pfalms ;  where  he  tells  him  among  other  things, 
 that  when  he  beheld  Perfons  baptized,   and  faw 
 
 *  «fet  fome  have  it,  which  is  of  the  fame  Force. 
 
 them 
 
A  Vifcourfe  concerning  ^aptifm.      ^  97 
 
 them  delivered  by  that  new  Birth,  f  W  -^  (pe^/JJjf 
 yivi(ria^,  from  their  mortal  Nativity,  and  there- 
 upon would  admire  the  Loving-Kindnefs  of  God 
 to  Men,  he  might  properly  fing  the  two  and  thir- 
 tieth Ffalm,  B^ejfed  is  he  whofe  Tranfgreffton  is  for' 
 given^  &c.  Which  both  plainly  declares  his  fenfe 
 of  the  end  of  Baptifm,  which  was  to  deliver 
 Men  from  Death  ;  and  includes  this  Bleffing  in 
 that  of  Remiflion  of  Sin,  one  part  of  which,  is 
 the  taking  off  that  Punifhment  which  entred  by 
 it.  Luther  indeed  in  his  Verfion  of  the  Bible, 
 gives  another  Interpretation  of  this  Place,  but 
 fuitable  to  my  prefent  Difcourfe,  which  is  ground- 
 ed, Deliherrus  thinks,  upon  that  Praftice  I  men- 
 tioned of  Baptizing  in  the  places  where  the  Mar- 
 tyrs were  interred.  The  fenfe  whereof  is  this, 
 (as  one  that  underftands  the  Language  interprets 
 it  to  me)  What  mem  they  to  be  baptized  [Uber 
 den  Tod  ten,]  over  the  dead  f  To  [Irertgthen  (faith 
 Luther  in  his  glofs  upon  the  words)  or  confirm  the 
 Refurre5iion )  they  ufe  to  baptize  Chriftians 
 {Vher  den  Todten  grahern^"]  over  the  Graves  of  the 
 Dead,  the  intention  tvhereof  was  to  jhew  that  the 
 j'ame^  the  very  felffame  Perfon  fhouLd  rife  again. 
 But  I  doubt  we  fhall  not  find  that  Cuftom  fo  an- 
 tient  as  St.  ?aulh  days,  wherein  there  had  been 
 but  few  Martyrs ;  and  therefore  I  wave  it,  think- 
 ing the  other  more  clear  and  proper.  If  any  one 
 like  it,  then  from  both  wx  may  conclude,  that 
 the  Waters  of  Baptifm  are  like  the  Waters  of 
 
 t  Epift.  ad  Marcellm 
 
 Heaven 
 
398  Aqua  Genitalis :  Or, 
 
 Heaven,  which  falling  upon  the  dry  Earth,  and 
 the  dry  Roots  of  Plants,  makes  them  fpring  forth, 
 and  live  again.  It  gives  us  aflurance,  that  we 
 fhall  not  always  fleep  in  our  Duft,  but  fhall 
 fpring  up  and  flourifli  in  a  better  Soil,  even  the 
 Garden  of  God,  never  to  die,  or  wither  any 
 more.  And  Circumcifion  feems  not  t6  have  been 
 without  this  fignification  neither,  for  they  ufed 
 tocaft  the  Fore- skin  cut  off,  into  a  Veflel  full 
 of  Duft*,  to  fignify,  it  is  like,  that  the  circum- 
 cifed  Perfon  did  renounce  the  Devil  and  his  Lufts, 
 by  whofe  impulfe  Jdam  finned,  and  fo  died,  and 
 was  turned  again  into  Duft  ;  and  that  he  did  caft 
 away  all  that  evil  Concupifcence,  by  which 
 Death  came  into  the  World,  hoping  that  being 
 buried,  he  fhould  attain  the  Refurreftion  of  the 
 Body,  and  live  again.  To  which  purpofe  a  very 
 antienc  Book  (the  Z^har)  applies  a  place  in  ^obj 
 which  fhews,  though  not  the  fenfe  of  the  Scrip- 
 ture, yet  their  fenfe  of  Circumcifion,  Job  19.26. 
 In  m)  fiefh  I  fhaS  fee  God^  i,  e.  by  Circumci- 
 fion (which  was  the  Covenant  of  God  in  their 
 Flefb)  come  to  immortal  Life.  And  a  Tradition 
 they  have  to  this  purpofe,  That  when  a  Man  is 
 Jigged  with  this  Holy  Mark,  he  is  made  worthy 
 of  the  Vifion  of  God.  And  indeed  this  was  done 
 then  u  fJLi^^f,  as  '^  Athanafius  fpeaks,  in  fart  and 
 as  in  a  jhadow  ;  but  now  we  put  off  wholly  our 
 ymlM  yivifftv  earthly  Original^   being  born   again 
 
 *  V.  Jofephde  Voyfl.  ds  Leg,  Div»  cap.y.      f  Ve  Sabbato  & 
 
 Chcumcif, 
 
 by 
 
A  Vlfcourfe  concerning  ^aptifm.      3  pp 
 
 by  the  wafhing  of  Regeneration.  So  that  as  the 
 Lord  faid  to  Jofhua  when  he  circumcifed  tlie 
 Ifraelites  at  Gtlgd^  I  have  take/f  away  this  day  the 
 Reproach  of  Egypt  from  off  you :  We  may  much 
 more  fay,  to  every  Perfon  that  is  baptized  ;  This 
 day  I  have  take/9  away  the  Reproach  of  the  earthly 
 Generation^  and  the  Reproach  of  the  Corruption  of 
 Death  have  I  this  day  taken  away  from  thee. 
 
 Fifthly,  Baptifm  is  not  improperly  called  by 
 Divines,  a  Seal  of  all  thefe  Things^  /.  e.  a  Rite 
 whereby  the  Covenant  between  God  and  us  is 
 confirmed,  whereby  we  afTure  God  of  our  Fide- 
 lity, and  he  affures  us  that  as  certainly  as  our 
 Bodies  are  wafhed  with  Water,  fo  certainly  will 
 he  give  us  of  his  Grace ;  and  if  we  perform  our 
 Undertaking,  continually  affift  us  with  the  Holy 
 Spirit,  pardon  our  Sins,  deliver  us  from  the 
 Power  of  the  Devil,  fave  our  Souls,  and  at  laft 
 raife  our  Bodies  out  of  the  Grave,  and  make 
 them  fpiritual  and  immortal,  and  unite  both  Bo. 
 dy  and  Soul  together  in  eternal  Glory.  That 
 conditional  Covenant  of  Grace  and  Mercy  that 
 was  fealed  before  indefinitely  by  Chrift's  Blood, 
 is  now  fealed  by  Baptifm  to  this  particular  Perfon 
 who  receives  it.     Therefore, 
 
 Sixthly,  The  fum  of  all  is,  that  hereby  we 
 are  regenerated  and  born  again.  It  is  the  Sacra- 
 ment of  the  new  Birth,  by  which  we  are  put  into 
 a  new  State,  and  change  all  our  Relations :  fo 
 that  whereas  before  we  were  only  the  Children 
 of  Adam^  we  are  now  taken  to  be  the  Children 
 of  God  ;   fuch  of  whom  he  will  have  a  Fatherly 
 
 Ff  Care, 
 
400  Aqua  Genitalis :  Or, 
 
 Care,  and  be  indulgent  and  merciful  unto.  We 
 have  now  a  relation  likewife  to  Chrift  as  our 
 Head,  and  to  the  Holy  Ghoft  as  the  Giver  of 
 Life  and  Grace.  Yea,  herein  he  grants  renniffion 
 of  Sin,  and  wq  are  fanftified,  and  fet  apart  to 
 his  ufes.  We  being  hereby  given  to  him,  and 
 he  accepting  of  us,  do  become  his  Poffeffion  and 
 proper  Goods,  and  cannot  without  being  guilty 
 of  the  fouleft  Robbery,  fin  again  ft  God.  We 
 are  made  hereby  the  Temples  of  the  Holy  Ghoft, 
 the  place  u^here  he,  and  nothing  elfe  is  to  in- 
 habit ;  and  being  by  this  confecrated  to  him,  he 
 likewife  then  enters  upon  his  Poffeffion,  and  we 
 are  faid  thereby  to  receive  the  Holy  Ghoft ;  fo 
 that  if  we  run  into  Sin,  we  defile  his  Houfe,  and 
 commit  the  greateft  Profanenefs  and  Impiety, 
 and  may  be  faid  very  truly  to  do  defpite  to  the 
 Spirit  of  God  whereby  we  w^re  fanftified.  *  So^ 
 crates  in  PUto  well  faith,  that  every  Man  is  by 
 his  Birth  Im.  nV'  iQi)i^d^v  to7?^so7^.  One  of  GoA^sfree- 
 holds  \  and  therefore  concludes  it  as  unlawful  for 
 a  Man  to  kill  himfelf,  as  for  a  Servant  to  run  a- 
 way  from  his  Mafter,  feeing  he  is  not  his  own 
 Goods,  nor  can  difpofe  of  his  Life  according  to 
 his  Pleafure.  In  this  fecond  Birth  God  is  feized 
 again  of  us,  he  owns  us  in  a  fpecial  manner  for 
 his  Children  ;  and  we  may  not  without  commit- 
 ting a  double  Murder,  fin  againfthim,  and  may 
 be  called  twice  dead  if  we  do ;  becaufe  in  Baptifm 
 are  the  beginnings  of  a  new  Life,  and  the  Spirit 
 
 *  In  PhdMsB  , 
 
 of 
 
A  Difcourfe  concerning  Saptifm.     401 
 
 of  Life  takes  hold  of  us,  and  as  far  as  is  agreeable 
 to  our  Age  and  Condition  we  are  renewed  by 
 the  Holy  Ghoft.     For  Baptifm  being  a  beginning 
 of  our  Performance  of  our  Duty,  God  doth  like- 
 wife  in  it  begin  proportionably  to  make  good  his 
 Promife.     We  may  call  it  therefore  with  St.C;- 
 pria^fy    Genitalis    unda^    aqua  falataris,  Se'C    thb 
 Laver  of  Regeneration ;    feeing  as  the  Apoflle 
 faith,  I   Cor.    12.   ij.    B)  one  Spirit  we  are  all 
 baptized  into  one  Body^  &c.  whereDy  he  intimates, 
 that  the  Spirit  of  God  doth  accompany  this  Water, 
 and  therefore  we  muft  be  in  a  fort  made  other 
 Creatures.    I  fee  no  caufe  to  leave  this  antient 
 Language,  which  may  have  a  very  good  fenfe  ; 
 and  none,  I  fuppofe,  will  deny  but  that  ac  kaft 
 a  relative  Change  is  herein  made,  and  fo  much 
 Grace  and  Favour  is  confer'd,  that  we  ftand  up- 
 on better  terms  than  mere  Nature  did  inflate  us 
 in.     ^  Jf^fiin  Martyr  relating  the  manner  how 
 Chriftians  were  made  (that  the  Heathens  might 
 not  be  offended  fomuch  at  their  Religion)  fpeaks 
 of  this  matter.     When  Men  areperfuaded  of  the 
 Things  that  we  teach,  and  promife  to  live  ac- 
 cordingly, they  faft  and  pray,  and  beg  of  God 
 Remiflion  of  Sin,    and  then  we  bring  them  to 
 the  Water,  and  fo  they  are  born  again  after  the 
 fame  manner  that  we  were  regenerated :    to  this  he 
 applies  that  place,  John  j.  5.   Except  a  Man  be 
 born  again,  &c.     All  things  feem  to  grow  out 
 
 F  f  2  of 
 
40 z  Aqua  Genitalis:  Or^ 
 
 of  Water,  and  it  was  not  unfitly  made  by  one 
 of  the  antient  wife  Men,  the  firft  Principle  of 
 all ;  fo  that  it  may  well  fignify  another  Birth,  a 
 new  Plantation  in  a  better  Soil,  which  is  watered 
 by  daily  dews  and  fhowers  of  God's  Heavenly 
 Grace  ;  and  in  it  we  may  be  faid  to  have  changed 
 our  Parents,  and  all  our  Relations,  fo  as  after  a 
 manner  to  become  new  Creatures.  If  Clemens 
 Jlexandrinm*s  *  reading  of  that  place,  Mat.  J.  17. 
 be  right,  one  would  think  that  Chrift  was  by 
 Baptifm  admitted  to  his  Office,  and  had  a  kind 
 of  a  new  Birth  in  it,  Thou  art  my  beloved  Son^ 
 this  day  have  I  begotten  thee ;  /.  e.  now  have  I 
 appointed  thee  to  thy  Office;  now  of  the  Son 
 of  Jofefh,  as  thou  art  efteemed,  I  declare  thee  the 
 Son  of  God,  and  make  thee  my  Vicegerent. 
 That  which  was  perfeftly  done  at  the  Refurrec- 
 tion  (to  which  thofe  words.  This  day  have  I  be» 
 gotten  thee,  are  applied,  JUs  i  J.  J  J.)  was  begun 
 and  done  in  a  fign  at  Baptifm,  when  the  Holy 
 Ghoft  likewife  defcended  upon  him,  and  anoint- 
 ed him  unto  his  Office.  And  fo  in  after-times 
 they  ufed  to  anoint  the  baptized  Pcrfoii  with  Oil, 
 to  reprefent,  I  fuppofe,  that  God  took  him  to 
 be  his  Son,  and  did  beftow  upon  him  the  Holy 
 Spirit.  But  becaufe  Clemens  muft  be  thought  to 
 have  exprclTed  rather  the  fenfe,  than  the  very 
 words  that  were  fpoken,  let  us  confider  only 
 what  fucceeded  our  Saviour's  Baptifm,  and  it 
 will  tell  us  thus  much,  that  at  that  time  it  was 
 
 ^lilf,U  Pddag,  cap,  7. 
 
 that 
 
A  Vijcourffi  concerning  ^aptifm.     40  5 
 
 that  God  firft  owned  him  openly  for  his  Son  ; 
 and  it  may  well  teach  us  that  in  Baptifm  God 
 takes  us  to  be  his  Children,  we  are  received  un- 
 der his  fhadow,  are,  and  fhall  be  indued  with 
 his  Holy  Spirit,  according  as  it  follows  in  him. 
 Chrift  was  our  •vSsw^ws  Exemplar  or  Pattern  j 
 and  being  ^  baptized^  tve  are  illumwAted\  andhe^ 
 i»g  illuminated^  we  are  made  Sons  ;  and  being  made 
 Sons,  we  are  co^pleated-^  and  being  cample ated^  we 
 are  made  immortaL  There  is  nothing  wanting, 
 after  we  are  baptized,  to  the  enjoying  of  the 
 whole  of  this,  but  that  we  be  faithful  in  God's 
 Govenant ;  and  follow  the  Conduft  of  God's  11- 
 luminating  and  Holy  Spirit,  till  we  be  made 
 Poffeffors  of  that  Immortality,  unto  which  in 
 Baptifm  we  have  a  Title  given  us.  Theantient 
 Chriftians  fpeak  of  high  Illuminations,  where- 
 withal God  pleafed  then  to  grace  Baptifm  ;  and 
 1  make  no  queftion  but  they  fpeak  as  they  felt, 
 and  that  they  talk  not  of  a  ftrange  Change  then 
 wrought,  which  never  was:  but  if  any  fay,  that 
 thofe  great  Communications  of  the  Holy  Ghoft 
 were  proper  to  that  time  when  Chrift  did  mofti 
 notably  atteft  to  the  Truth  of  his  own  Inftitu-^ 
 tions  for  the  Conviftion  of  Unbelievers,  I  think  ' 
 fo  alfo ;  For  young  Plantations  needed  larger 
 Eftbfions  of  the  Heavenly  Dews  to  water  and 
 cherifh  them.  But  yet  we  may  conceive  that 
 there  are  ftill  fome  Operations  of  that  Spirit  in 
 Mens  Hearts  at  Baptifm,  though  fecret  and  in- 
 
 *  B^frli^o/i/et/o/    (pft>]/^o//g3-d&,    ^tali^dyiivot   ijorroiifjui^Ay    qoTO/i- 
 
 Ff  }  fenfible 
 
404  A<][ua  Genitalis :  Or, 
 
 fenfible  unto  us ;  and  I  profefs  my  felf  one  of 
 thofe  that  labour  to  believe  very  highly  of  Chrift's 
 Prefence  with  all  his  own  Ordinances  ;  though  if 
 any  cannot  favour  this,  I  will  not  contend  nor 
 fight  in  the  Dark,  but  defire  the  other  Things 
 may  be  entertained  which  are  certain,  and  then 
 there  will  be  fufEcient  ground  to  think  that  it 
 is  not  indifferent,  whether  we  be  baptized  or  no ; 
 and  that  it  is  not  a  naked  Cerennony  that  neither 
 doth  good  nor  harm,  as  fome  Men  feem  to  fpeak, 
 againft  the  conftant  fenfe  of  the  Church  and  Peo- 
 ple of  God. 
 
 And  thus  much  may  fuffice  concerning  my 
 Thoughts  of  the  firft  Particular,  wherein  you 
 have  had  a  fhort  account  of  the  Intent,  Ufe  and 
 Benefit  of  Baptifm.  It  remains  that  I  fpeak  a 
 &w  words  of  the  other  two  Particulars  in  the 
 Text,  and  fhew  in  the  fecond  place, 
 
 II.  Who  are  the  Ferfom  to  be  baptized.  The 
 next  will  not  let  us  doubt,  but  all  thofe  who  are 
 willing  to  embrace  Jefus  as  the  Chrift,  and  the 
 Son  of  the  living  God,  and  to  give  themfelves  up 
 to  his  rnflruftion  and  Teaching,  are  thus  to  be 
 initiated  and  entred  into  his  Religion.  Only  it 
 is  fcrupled,  whether  thofe  that  cannot  exprefs 
 fuch  a  wiilingnefs,  nor  makeany  fignsof  it,  are 
 fo  to  be  admitted  ;  and  therefore  all  Infants  are 
 by  fonie  excluded  from  thefe  Waters,  as  Subjefts 
 uncapable  cither  to  make  any  fuch  Profeffion 
 and  Engagement,  or  receive  from  God  any  fuch 
 Benefit. 
 
 This 
 
A  Difcourfe  concerning  ^aptifm.     405 
 
 This  point  hath  been  fo  fifted,  even  to  the 
 very  Bran,  that  I  cannot  think  mine  Eyes  fo  a- 
 cute  as  to  difcern  any  little  Argument  to  lie  ftill 
 negleQed  that  I  fhould  be  able  to  bolt  out.  The 
 Cuftom  of  the  Church  hath  been  pleaded,  which 
 is  accounted  the  beft  Interpreter  of  a  doubtful 
 Law;  and  the  Scriptures  have  been  fearched  in 
 thefe  late  Times  (more  I  think  than  ever)  by 
 many  Learned  Authors  in  every  one*s  hands ;  and 
 to  fuch  excellent  Purpofe,  that  if  I  were  able  to 
 plead  the  Infants  Title  ftrongly,  ray  Defence 
 might  be  fpared. 
 
 I  will  therefore  briefly  difmifs  this  Head  with 
 thefe  four  Confiderations. 
 
 Firft,  That  if  there  were  any  Infants  in  this 
 Perfon's  Family,  it  is  certain  they  were  baptized, 
 for  he  was  baftized^  he^  and  all  his.  It  is  doubt- 
 ful indeed,  whether  there  were  any  or  no ;  yet 
 it  is  confiderable  (efpecially  in  conjunftion  with 
 other  Arguments)  that  neither  here,  nor  any 
 where  elfe  in  the  whole  Scripture  are  they  ex- 
 cepted, (and  it  is  fcarce  to  be  thought  that  all 
 of  the  Families  baptized  were  without  Infants) 
 nor  is  there  one  word  that  tends  to  the  excluding 
 of  them  from  Baptifm.     But, 
 
 Secondly,  I  confider  that  Infants  are  capable  to 
 be  engaged  and  pi^ofeffed,  and  likewife  to  be  re- 
 ceived into  the  Grace  and  Favour  of  God. 
 
 Baptifm  may  be  looked  on  either  as  a  Sign  of 
 what  we  are  to  be  in  our  future  Courfe,  and  what 
 God  hath  done,  and  will  do  for  us ;  and  fo  all 
 muft  grant  that  Infants  are  as  capable  as  others  to 
 
 Ff  4  receive 
 
4o6  Aqua  Genitalis :  Or, 
 
 ceive  it :  or  Secondly,  As  a  Seal  of  the  Truth  of 
 God,  under  which  Notion  we  ordinarily  con- 
 ceive it ;  and  then  they  are  as  capable  likewife  as 
 grown  Men  to  have  any  thing  conveyed  and 
 fealed  unto  them,  upon  fuch  Conditions  after- 
 wards to  be  performed  :  or  Thirdly,  As  an  Ob- 
 ligation whereby  we  are  tied  to  perform  thofe 
 Conditions :  and  Fourthly,  As  a  Privilege 
 whereby  we  are  aftually  inflated  into  fome 
 Favours  and  Enjoyments.  And  if  any  affirm, 
 that  in  thefe  two  regards  they  are  uncapable, 
 let  them  remember  that  Children  may  be  bound 
 by  Deeds  drawn  up  and  fealed  between  two  Per- 
 fons,  before  they  underftand  any  thing  at  all; 
 and  that  a  Child  may  be  crowned  in  the  Cradle, 
 and  it  will  ftand  good  to  all  purpofes.  A  Parent 
 may  concrafl:  with  God  on  his  Child's  behalf, 
 no  otherwife  than  a  Guardian  doth  in  the  behalf 
 of  a  Minor,  or  one  under  Age,  which  he  cannot 
 afterward  retraO:  when  he  is  out  of  his  Pupilage 
 without  Injuftice,  and  being  liable  to  the  Law, 
 if  the  Contraft  be  judged  to  be  to  his  Behoof  and 
 Benefit.  As  in  the  Interpretation  of  Law,  that 
 is  an  Aft  of  the  Pupil,  or  Child,  which  is  done 
 in  its  Name,  and  for  its  good  by  his  Tutor  or 
 Guardian  ;  fo  may  God  be  pleafed  gracioufly  and 
 favourably  to  accept  of  this^Aft  of  the  Parent, 
 laying  fuch  an  Obligation  upon  the  Child,  and 
 interpret  it  for  the  Child's  own  Aft  and  Deed, 
 fo  conferring  his  Graces  upon  it,  and  expefting 
 performance  of  Faith  and  Obedience,  and  looking 
 upon  it  as  fo  engaged,  that  it  fhall  be  properly 
 
 faid 
 
A  Difcourje  concerning  ^aptifm.     407 
 
 faid  to  break  a  Vow  and  Covenant,  if  it  fin 
 againft  him.  And  this  will  ftill  be  clearer,  from 
 a  third  Confideration : 
 
 Thirdly,  That  Children  are  in  the  power  of 
 the  Parent,  and  they  have  a  Jus  or  Right  unto 
 them,  fo  as  they  have  to  any  other  Things  that 
 are  their  proper  Goods.  They  may  therefore 
 make  an  Offering  of  them  to  God,  and  dedicate 
 them  to  his  ufes,  as  well  as  Land  or  Mony  ;  and 
 there  is  no  queftion  but  God  will  as  well  accept 
 of  them,  as  of  any  thing  elfe  that  they  confe- 
 crate  to  him,  and  take  them  to  his  Portion,  fo 
 that  it  (hall  be  a  facrilegious  Ad  for  thefe  Infants 
 hereafter  to  alienate  themfelves  from  him,  and 
 convert  themfelves  to  the  Ufes  and  Service  of  any 
 other. 
 
 This  the  Denlers  ^f  Infant-Baptifm  cannot 
 deny,  that-it  is  very  fit  Parents  (hould  by  folemn 
 Prayers  and  Profeffion  devote  and  confecrate  their 
 Children  to  God,  and  make  an  open  Oblation  of 
 them  before  all,  to  his  Service,  only  they  would 
 not  have  it  done  by  wafhing  with  Water;  which 
 is  as  much  as  to  grant,  that  they  would  have  the 
 Thing  done,  but  not  the  Ceremony  or  Rite  ufed, 
 and  that  they  are  capable  of  the  Thing  fignified, 
 but  not  of  the  Sign  ;  of  the  greater  matter,  but 
 notof  the  lefs :  andasitfeemsto  me,  they  make 
 a  Controverfy  where  there  need  be  none ;  for  if 
 they  are  to  be  devoted  to  God,  Baptifm  being 
 the  way  wherein  we  devote  our  felves  to  him, 
 and  being  fo  fignificant  of  our  Duty,  it  is  the 
 fitted  way  wherein  to  devote  our  Children  to 
 his  Ufe.  Fourthly, 
 
^o8  Aqua  Genitalis :  Or, 
 
 Fourthly,  Chrift  may  well  be  conceived  to  in- 
 clude them,  when  he  bids  his  Difciples,  *  Go  and 
 baftize  all  Nations  in  the  Name  af  the  Father^  &c. 
 for  that  was  no  more  than  a  Commiffion  to  go 
 and  make  Profelytes,  and  engage  them  by  Bap- 
 tifm  in  Chrift's  Religion.  Now  I  intimated  be- 
 fore, that  there  were  young  Strangers  admitted 
 by  the  JewSy  i.  e.  Infants  or  little  Children  were 
 made  Profelytes  to  their  way  of  Worfliip ;  and 
 it  is  plain,  that  all  were  baptized  into  Mofes  in 
 the  Sea^  and  in  the  Cloud  ;  both  old  and  young, 
 the  Infants  as  well  as  the  grown  Men  paffed 
 through  the  Water,  and  were  all  covered  with 
 the  Cloud  ;  and  like  wife  Favor es  funt  amfliandi^ 
 where  none  are  excepted,  Favours  and  Benefits 
 are  to  be  enlarged  unto  all.  And  to  fpare  further 
 Labour  of  a  long  Difcourfe,  let  me  only  remem- 
 ber you  how  Mofes  did  take  the  Children  into 
 Covenant  with  God,  as  well  as  the  reft,  Deut. 
 29.  10,  II,  12.  'Fou  ft  and  this  day  all  of  you  be* 
 fore  the  Lord  your  God^  your  Captains  of  your 
 Tribes^  your  Elder s^  and  your  Officer s^  tvith  all  the 
 Men  of  l{v2iQ],  your  Little  Ones^  your  Wives y  &c. 
 that  thoufhouldft  enter  into  Covenant  with  the  Lord 
 thy  Gody  and  into  his  Oath  which  the  Lord  thy 
 God  maketh  with  thee  this  day.  Why  fhould  we 
 not  then  think,  that  the  Mediator  of  the  new 
 Covenant  did  include  thefe  Little  Ones,  as  well  as 
 others  in  that  univerfal  Expreffion,  and  that  he 
 would  have  them  enter  into  Covenant  with  God  ? 
 
 ♦  Mat.  28. 
 
 If 
 
A  Dijcourje  concerning  !Baptifm.     409 
 
 If  any  ask,  Why  our  Saviour  did  not  then  ex- 
 prefly  mention  them  ?  The  anfwer  will  be  eafy, 
 That  there  was  no  need  for  him  to  exprefs  every 
 particular  Subjeft  of  Baptifm,  feeing  it  was  fo 
 well  known  before  by  the  common  Pra&ice  of 
 the  Jervs^  and  by  the  former  Covenant ;  and 
 therefore  his  chief  intent  in  thofe  Words  was  to 
 tell  them  in  what  manner  and  form  they  fhould 
 now  baptize,  ifiz>.  In  the  Name  of  the  Father^ 
 Son^  and,  Holj  Ghoji ',  which  had  not  been  yet 
 ufed,  but  now  was  to  be  every  where  pra£lifed. 
 I  have  no  mind  to  add  more,  but  befeech  the 
 Lord,  that  all  thofe  who  difpute  againft  Infant- 
 Baptifm,  may  behave  themfelves  like  Men  bap- 
 tized,  and  remember,  that  Humility,  Modefty 
 and  Peaceablenefs  of  Spirit  are  great  DoQrines 
 in  the  Chriftian  School ;  and  that  if  fo  many 
 Good  and  Learned  Men  have  erred  (as  they 
 think)  then  fo  may  they. 
 
 A  few  Words  concerning  the  third  general 
 Head  of  our  Difcourfe,  may  perhaps  lend  a  little 
 further  Light  to  this  Bufinefs,  and  manifeft,  that 
 there  is  not  fo  much  required  as  fome  imagine, 
 to  qualify  and  capacitate  a  Perfon  for  Baptifm. 
 For, 
 
 III.  It  is  fald  here,  that  «^v?»/[/«,  ftraight^rvay^ 
 immediately^  without  any  further  Proof,  he  was 
 baptized.  If  you  look  back,  you  fhall  find  that 
 Paul  and  Silas  being  clofe  Prifoners  2ii  Philippic 
 there  was  about  Midnight  a  great  Earthquake 
 that  made  both  the  Prifon  and  the  Jaylor  alfo 
 
 fl:iake. 
 
4^0  Aqua  Genitalis:  Or, 
 
 fliake,  and  opened  both  the  Doors  of  the  Prifon, 
 and  of  the  Heart  of  the  Keeper  ;  for  this  ftrange 
 trenibling  of  the  Earth,  it  is  very  likely  caufed 
 him  to  apprehend  that  thefe  were  divine  Perfons, 
 for  whom  fuch  a  Wonder  was  wrought,  and  fo 
 to  come  trembling  before  them,  and  enquire, 
 *  What  he  mu[i  do  to  befavedf  They  told  him, 
 that  he  muft  believe  on  the  Lord  Jefus^  and  ac- 
 cordingly f  fpake  to  him  the  Word  of  the  Lord  ; 
 /.  e.  proved  to  him,  that  Jefus  was  the  Son  of 
 God,  and  taught  Men  the  true  Religion,  and 
 way  to  Life.  The  very  fame  Hour  he  took  them, 
 and  wafhed  their  Stripes,  and  then  was  wafhed 
 himfelf  in  the  Name  of  Chrift. 
 
 By  this  it  will  appear,  that  though  a  Profef- 
 fion  of  Faith  be  required,  yet  not  a  diftinfl:  Belief 
 of  every  thing  in  Chrift's  Religion,  for  that  could 
 not  in  the  fpace  of  an  Hour  be  comprehended. 
 He  therefore  having  a  general  Knowledge  that 
 Jefus  was  the  Son  of  God,  and  a  Teacher  fent 
 from  Heaven  to  do  Men  great  good,  and  profef- 
 fing  a  readinefs  to  be  taught  by  him,  was  received 
 by  Baptifm  into  Chrift's  School  to  learn  of  him. 
 That  fuch  a  Knowledge,  together  with  a  Repen- 
 tance of  their  fore-paft  evil  Life,  did  fufficiently 
 qualify  for  Baptifm;  you  may  fee  by  confulting 
 thefe  places,  A^s  2.  All  the  Sermon  of  the  Apo- 
 ftle  tends  to  no  other  Purpofe,  but  to  prove  that 
 Jefus  whom  they  crucified,  was  the  promifed 
 Seed  ;   which  he  demonftrates  from  his  Refurrec- 
 
 *  Afts  16.  29, 31.    \  Ver.  51,  32. 
 
 tion, 
 
A  Vtfcourfe  concerning  ^aptifm.     4 1 1 
 
 tion,  and  the  EfFefls  of  ir,  that  abundantly  de- 
 clared he  was  mads  Lord  and  Chriji^  Ver.  g6. 
 When  this  was  cleared  to  them,    their  Hearts 
 were  pricked,  to  think  what  they  had  done  ;  and 
 he  exhorts    them .  to  repent  of  it,   and  receive 
 Baptifm,  which  three  Thoufand  of  them  imme- 
 diately did,  as  you  read,  Ver.  41.  And  continued 
 ftedfafily  in  the  Afojlles  Do5irine,  Ver.  42.    /.  e, 
 learning  of  that  Religion,  to  which  they  faw  fo 
 much  Reafon  to  addifl:  themfelves.     So  A^s  8. 
 5}  5.  we  find  that  PA//// preached  Jefus    to  the 
 Eunuch^  and  required  only  this  Profeffion  of  him, 
 Ver.  57.  That  he  believe  with  all  his  Hearty  that 
 ^efus  is  the  Son  of  God ;  and  then  he  went  down  into 
 the  Water  with  him^  and  baptized  him,     A  nd  again, 
 chap.  18.  5.  PWwaspreffed  in  Spirit,  and  tefti- 
 fied  to  the  'Jews^  that  Jefus  was  Chrift  ;  and  then 
 Ver.  8.  Crifpus  believed  on  the  Lordy  with  his  whole 
 Houfe  ;   and  many  of  the  Corinthians  hearings  be- 
 lieved,  and  were  haftia^d.     So  in  all  other  places 
 you  will  find  there  was  fo  little  fpace  between 
 their  Preaching  and  Baptizing,  that  they  could 
 not  well  be  taught  more  than  this,  That  he  was 
 the  Mefpahy   or  Chrift,  that  was  expefted,  and 
 that  all  muft  be  obedient  to  him.     So  that  this 
 wafhing  did  admit  them,  and  engage  them  to  be 
 his   Difciples,    to  be  taught  and  inftrufled  by 
 him,   and  to  learn  the  way  of  God  perfeftly ; 
 which  they  could  not  but  believe  he  would  ac- 
 quaint them  withal,  being  a  Meflenger  fent  by 
 God  unto  them.     And  this  is  moft  plainly  inti- 
 mated in  the  words  of  that  Commiflion  Chrift 
 
 deli- 
 
412  Aqua  Genitalis :  Or^ 
 
 delivered  unto  them,  Mat.  28.  19,  20.  Go  and 
 teachy  or  Difciple,  all  Nations^  &c.  Where  there 
 are  two  Teachings,  the  one  before,  the  other 
 after  Baptifm  ;  the  firft  can  be  no  more  than  a 
 Perfuafion  of  them  to  become  the  Difciples  of 
 Chrift,  and  put  themfelves  into  his  School,  be- 
 caufe  he  was  the  Son  of  God  ;  and  then  after  they 
 were  baptized,  follows  a  more  accurate  and  full 
 Inftruftion  of  them  in  all  the  parts  of  their  Duty, 
 which  is  meant  by  thofe  Words,  AtAct(rKovlii  at/7»f, 
 &c.  Teaching  them  to  obferve  all  Things  what/bever 
 1  have  commanded  you.  Where  the  word  for 
 Teaching  is  different  from  that  in  the  former 
 Verfe,  {fjLAMiJs-aji)  and  fignifies  a  larger  Know- 
 ledge of  Chrift's  Doftrine  which  they  had  en- 
 gaged themfelves  to  obferve,  being  affured  the 
 Son  of  God  could  teach  them  nothing  but  the 
 Truth. 
 
 And  this  I  take  to  be  the  Reafon  why  fo  many 
 fell  off  again  from  this  Profeffion,  when  the  dif- 
 pleafing  DoQirines  of  Chrift  came  to  be  praftifed* 
 They  had  not  confidered  what  it  would  coft 
 them  to  be  Chriftians,  but  only,  as  I  faid,  were 
 in  general  and  in  fome  meafure  convinced,  that 
 he  was  God's  Son,  and  that  they  muft  be  his 
 Difciples ;  and  fo  they  liked  no  longer  to  be  his 
 Followers,  when  their  carnal  Interefts  came  to 
 be  touched,  and  when  they  faw  that  he  was  fuch 
 a  Matter  as  would  not  let  them  have  their  own 
 Will,  nor  enjoy  this  prefent  World,  nor  (in  one 
 word)  ferve  two  Matters,  God  and  their  Mam- 
 mon too.    Though  they  did  in  grofs  (as  I  faid) 
 
 profefs 
 
A  Vifcourfe  concerning  ^aptifm.     4 1  3 
 
 profefs  to  forfake  their  Sins,  and  lead  a  Holy 
 Life  ;  yet  when  they  came  to  be  informed  in  the 
 particulars  of  Self-denial,  and  fuch  hard  Leflbns, 
 they  returned  rather  with  the  *  Dog  to  the  Vo- 
 mit, and  the  waflied  Sow  to  the  wallowing  in 
 the  Mire. 
 
 That  I  may  put  an  end  to  this  Difcourfc,  let 
 me  (hew  you  a  little  how  ufeful  it  may  be  to  you, 
 and  have  an  Influence  upon  Praftice  ;  and  if  you 
 be  believing  and  obedient,  I  ihall  be  confident  I 
 have  not  made  you  mifpend  an  Hour  in  perufing 
 what  I  have  reprcfented. 
 
 ...      lyjL  -'-^  ■■ 
 
 Take  notice'6f  the  great  Wifdom  of  otfr  Ldrtf, 
 that  though  he  have  left  us  an  outward  Cere- 
 mony ftill  iti  bi^  Church,  yet  it  is  fuch  an  one, 
 that  fignifies  not  one  thing,  but  the  whole  of  Re- 
 ligion ;  and  not  only  fignifies,  but  engages  us  un- 
 to our  Duty.  You  have  feen  that  Baptifm  ex- 
 pr^ffeth  the  whole  Covenant  of  Grace  between 
 Gdd  and  us;  and  whereas  the  Jewsh^d  feveral 
 Rites  and  Ufages,  to  fet  forth  and  reprefent  feve-- 
 ral  Duties,  Chrift  hath  left  us  only  this,  Oog^- 
 ther  with  the  Bread  and  Wine  in  the  other  Sacra- 
 ititnt)  which  are  fuch  as  are  eafy  to  be  had,  and 
 to  be  praftifed  ;  and  are  fimple,  plain,  and  eafy 
 t0  be  underftood,  and  do  ajfo  fhew  us  oBr  whole 
 Duty,  and  likewife  lay  Engagements  upon  us  to 
 perform  it;  fo  that  we  canfiot  ufe  eitlicr  of 
 «rhem,  but  thereby  we  are  bound  to  be  wholly 
 
 *  2  Pet.  2.  2i.  V        - 
 
 God's, 
 
414  Aqua  Genitalis :  Or, 
 
 God's,  and  intirely  devoted  to  his  Service.    And 
 therefore, 
 
 Vfell. 
 
 Secondly,  Let  me  ftrongly  plead  with  you  in 
 the  behalf  of  God,  to  take  heed  to  your  felves, 
 and  your  ways,  according  to  his  Word.  You 
 are  all  baptized  into  Chrift,  and  thereby  you 
 have  put  on  Chrift,  you  have  folemnly  engaged 
 your  felves  to  live  righteoufly,  foberly,  and 
 godlily  in  this  prefent  evil  World  ;  and  as  the 
 Apoflle  faith  of  Circumcifion,  fo  I  fay  to  you, 
 *  /  teftify  to  every  Man  that  U  baptized,  that  he  is 
 d  Debtor  to  obferve  the  whole  Go/pel.  What  then 
 have  you  to  do  with  the  Devil,  whom  you  have 
 renounced  ?  Why  are  you  fo  in  love  with  the 
 World,  which  you  have  forfaken,  and  from 
 which  you  are  divorced  ?  Why  are  you  fo  ten- 
 der of  the  Interefts  of  the  Flefb,  which  you  pro- 
 mifed  to  mortify  and  crucify  together  with 
 Chrift?  What  is  the  Reafon  that  you  renounce 
 Chrift  in  your  Lives,  as  if  you  were  alhamed  of 
 his  Profeffion?  r 
 
 Is  Baptifm  but  a  cold  Ceremony  ?  Or  do  you 
 think  the  wafhing  of  the Flefh  will  fave  you? 
 Not  only  the  Apoftle  confutes  you,  i  Pet.  j.  21. 
 but  you  fhall  hear  your  felves  put  to  filence  out 
 of  the  Mouth  of  a  very  Jew,  ^  He  that  helieveth 
 not  as  he  ought  (faiih  the  Author  of  the  Book, 
 NitzAchon)  his  Circumcifion  doth  not  make  him  a 
 Jew ;   but  he  that  doth  believe  aright,  is  a  Jew, 
 
 .  »  Gal.  5.3.    +  y.Joffph,  dt  Vofn,  di  Ug*  Div*  cap.  44* 
 
 though 
 
A  Vlfcourfe  concerning  Scibtlfm.     4 1  5 
 
 though  he  be  not  circumcifed.  One  would  not  CK- 
 peft  fuch  Language  from  them  that  glory  in  Cir- 
 Gumcifion  ;  but  God  hereby  fhanrtes  fuch  outward 
 Profeflbrs  that  glory  in  Baprifm,  as  they  did  in 
 Circumcifion,  though  they  be  not  the  Followers 
 of  faithful  *  Abraham.  As  long  as  their  Ears,  and 
 Tongue,  and  Heart  were  uncircumcifed  (for  of 
 all  thofe  we  read)  their  Fore-skin  remained ;  and 
 as  long  as  our  Thoughts,  and  Words,  are  impure, 
 we  are  in  effeft  unbaptized. 
 
 If  then  outward  Baptifm  will  not  fave,  why 
 do  you  not  cleanfe  your  felves  from  all  Filthinefs 
 both  of  Fiefh  and  Spirit,  and  perfeft  Holinefs  in 
 the  Fear  of  God  ?  Do  you  not  at  all  value  the 
 Promifes  of  God?  Is  it  no  favour  to  be  his  Chil- 
 dren, to  haveForgivenefsof  Sins,  and  an  Inheri- 
 tance among  thofe  that  are  fanftified  through 
 Faith  ?  Or  is  there  any  other  way  wherein  thefe 
 can  be  attained  ?  Can  you  find  a  fliorter  cut  to 
 Heaven  by  fome  other  Paffage  ?  Affure  your 
 felves,  that  there  is  no  other  Covenant  whereby 
 to  partake  of  thefe  Promifes,  but  that  Covenant 
 which  is  configned  by  Baptifm,  whereby  we 
 ftand  engaged  co  the  performance  of  fuch  Duties 
 as  our  Saviour  doth  require.  We  fliall  miferabiy 
 flatter  and  abufe  our  felves,  if  we  imagine  to 
 come  to  Heaven  any  other  way  than  '^hrough 
 the  Covenant  of  Baptifm,  wherein  we  promife  to 
 forfake  all  the  Enemies  of  God,  and  to  adhere 
 and  cleave  to  him  faithfully  and  loyally  againft 
 
 '■>'■!-  II      I  II  I  II  "■ 
 
 *  E^^od.  6.  12.   Jer.  6.  lo.  &  9.  26. 
 
 G  g  all 
 
^i6  Aqua  Genitalis :  Or^ 
 
 all  the  Perfuafions  and  Temptations  of  the  Devil, 
 World  and  Flefh ;  and  therefore  unlefs  we  can 
 fhew  a  new  Gofpel,  and  be  baptized  over  again 
 by  the  appointment  of  God,  and  obtain  fome  ea- 
 fier  and  more  pleafing  Conditions,  let  us  arm 
 our  felves  againft,  and  bid  defiance  unto  them, 
 and  refolve  that  no  Luft  (liall  efcape  with  its  Life. 
 What !  Art  thou  a  Chriftian,  and  as  fond  of  the 
 Pleafures  of  the  World  as  a  Pagau  I  As  loth  to 
 difpleafe  the  Flefh,  as  if  thou  hadft  been  initiated 
 in  the  impure  Myfteries  of  the  Heathen  ?  As  co* 
 vetous  as  if  thou  wert  an  Idolater,  and  didft 
 worfhipaGodofGold?  As  fenfual,  beaftly,  dc- 
 vilifh  in  thy  Affeftions,  Paffions  and  Converfa- 
 tion,  as  if  thou  wert  fome  black  African,  and 
 hadft  never  been  enlightened  f  Oh  !  Do  not  live 
 as  if  thou  hadft  been  baptized  in  the  Devil's  name, 
 and  hadft  fworn  to  be  his  Bondman,  and  entred 
 a  Proteftation  againft  God  and  Chrift,  and  all 
 Communion  with  Heaven.  O  live  not,  I  be- 
 Xeech  you,  as  if  it  were  your  Religion  for  to  fin  ; 
 as  if  you  had  been  baptized  in  a  Ditch,  and  wafh- 
 ed  with  Puddle-water,  and  had  profefled  to  be 
 as  dirtily  and  bafely  employed,  as  ever  you  were 
 able.  Did  your  Baptifm  fignify  that  you  fhould 
 be  drown'd  in  Drink  ?  That  you  fhould  be  bu- 
 ry'd  vilely  and  covetoufly  in  the  Earth  ?  That 
 you  Q]ould  rife  and  lift  up  your  Head  againft  Hea- 
 ven ?  That  you  fhould  fill  the  Air  with  Oaths  and 
 Blafphemies,  and  noifom  Speeches  ?  And  that 
 you  fhould  defy  God  and  all  above  ?  No,  the  De- 
 vilhimfclf  durft  not  urge  a  Witch  to  make  fuch 
 
 a 
 
A  Dlfcourfe  concerning  'Baptlfm.     4 1 7 
 
 a  Covenant  with  him ;    and  therefore  his  Art 
 and  Subrilty  is  to  make  Men  live  after  this  profane 
 fort,  though  they  make  not  fuch  a  Profeffion  ; 
 and  he  labours  to  baptize  and  drench  their  Souls 
 in  this  Beh'ef,  That  the  Covenant  of  Grace  figni- 
 fies  all  on  God's  part,  and  nothing  at  ail  on  theirs. 
 They  are  even  fwallowed  up  in  thefc  Conceits, 
 That  they  fhall  enjoy  Pardon,  Grace  and  Salva- 
 tion,  and  be  privileged  from  Wrath   to  come  ; 
 and  in  the  mean  time,  take  care  only  to  do  as  they 
 pleafe,  to  live  vyepv  ^lov  (as  the  Heathens  phrafe 
 it)  a  moiji^  [oft  and  delicate  Life^  and  to  fwim  to 
 Heaven  in  Rivers  of  Pleafure,    and  carnal  De- 
 lights.    What  fwarms  and  herds  of  Followers 
 fhould  a  Man  have,  that  went  about,  and  preach- 
 ed fuch  a  Baptifm  for  the  Commiflion  of  Sins  ? 
 But  there  is  no  need  any  one  fliould  do  the  Devil 
 that  Service ;  for  the  Baptifm  of  Chrift  is  made 
 one  of  his  Myfteries,  and  all  our  Preaching  can- 
 not root  out  this  Belief,  That  Chrift  will  be  the 
 Author  of  Eternal  Salvation  to  them  that  do  not 
 obey  him.     But  'tis  as  clear  as  the  Light,  that  a 
 Covenant  is  between  twoPerfons,  and  both  are 
 engaged  to  fome  Performances ;  and  that  God  is 
 no  otherwife  bound  in  this  Baptifmal  Covenant, 
 than  we  are  bound  alfo  ;  and  that  he  gives  Pardon 
 upon  no  other  Conditions  but  thefe.  That  we 
 forfakethe  Devil,  the  World,  and  all  the  Lufts 
 of  the  Flefh.     If  we  therefore  renounce  this  parr, 
 then  we  difcharge  him  of  all  ttiat  he  hath  pro- 
 mifed.     And  the.  truth  is,  it  is  very  ridiculous 
 to  imagine,  that  God  (hould  wafh  us  there  clean, 
 
 G  g  2  that 
 
41 8  Aqua  Genitalis:  Or, 
 
 that  ever  after  we  might  be  as  foul  as  we  pleafe. 
 As  if  a  Muifcovia^  Chrifihn  who  fpits  upon  the 
 Ground  with  Indignation,  when  he  renounces 
 the  Devil  in  Baptifni,  fhould  prefently  fall  down 
 and  lick  it  up  again.  Or,  as  if  one  fhould  put  on 
 a  Garment  of  Light,  be  clad  with  a  white  Robe, 
 that  he  might  fweep  Chimneys,  and  rake  in  Ken- 
 nels, or  lead  Dung-Carts  about  the  Streets.  If 
 we  be  the  Children  of  the  Light,  tbenwemuft 
 have  no  Fellowfhip  with  the  unfruitful  works  of 
 Darknefs,  nor  bemire  our  felves  in  the  filth  and 
 dirt  of  the  World.  If  we  be  Chrift's  Difciples, 
 we  muft  not  only  make  a  face,  and  fpit  when 
 we  hear  the  Devil  named,  but  we  muft  abhor  his 
 Works,  and  defy  all  his  filthy  Lufts,  and  have 
 our  very  Stomach  rife  at  all  that  comes  from  Hell. 
 And  fo  Men  would,  were  they  not  juggled  into  a 
 belief  that  they  defy  the  Devil,  while  he  embra- 
 ces them  in  his  Arms.  I  remember  a  Story  in  the 
 Life  of  a  Romjh  Religious  ^,  how  that  fhe  fhould 
 fee  one  Day  in  a  Vifion,  the  Soul  of  a  Sinner 
 dragged  to  Hell,  and  beyond  the  Mercy  of  Pur- 
 gatory, for  9J0t  having  in  account  the  ffiritual 
 Treafures  of  the  Churchy  but  defpifing  both  Indul^ 
 gences^  and  all  other  Graces  which  Jhe  grants  her 
 Children,  So  doth  the  Devil  labour  to  nurfe  in 
 Mens  Hearts  a  Perfuafion  that  outward  Things 
 can  fave  them,  and  that  he  can  do  them  no 
 harm,  if  they  be  baptized,  keep  the  Church, 
 fay    their   Prayers,    and    receive  the  Minifter's 
 
 ♦  ScHY  MariA  J^itgdalena  de  fatfu 
 
 Bleffing, 
 
 \ 
 
A  Difcourfe  concerning  ^aptifm.     4 1 9 
 
 Blefling,  which  is  al]  they  think  that  Baptifm  en- 
 gages them  unto;  and  they  nfiake  the  fame  ufe 
 of  Chrift,  that  others  do  of  the  Pope,  thinking 
 to  buy  a  Pardon  (if  they  have  not  one  already) 
 by  the  Profeffion  of  fuch  a  Holinefs,  as  the  Devil, 
 if  he  M^ere  incarnate,  need  not  be  afraid  of,  but 
 might  fwear  he  would  maintain.  O,  what  a  pity 
 is  it,  that  Chrift  fhould  be  thus  abufed,  and  his 
 Inftitutions  perverted,  and  Souls  undone,  when 
 it  is  fo  plain,  what  he  would  have  us  to  do  that 
 we  may  be  faved  ! 
 
 But  will  not  fome  little  fprinklings  of  Holinefs 
 ferve  the  turn,  may  fome  fay  ?  May  we  not  al- 
 low fome  place  for  felf- pleafing,  and  gratify  our 
 own  Defires  fometimes,  feeing  we  wallow  not 
 always  in  filthinefs?  No,  Baptifm,  tho  only  upon 
 the  Face,  fignifies  the  wafliing  of  the  whole  Man 
 from  fpiritual  Pollutions ;  and  though  only  once 
 adminiflred,  puts  us  into  a  ftate  of  Purity,  which 
 mufl:  not  willingly  admit  of  any  defilement.  And 
 let  thofe  Men  know  that  have  their  good  Moods, 
 their  cold  Fits  of  Repentance,  and  their  hot  Fits 
 of  Zeal ;  that  ufe  Religion  as  the  Pafijls  do  Holy 
 Water,  when  they  are  enrring  into  the  Church, 
 and  going  to  perform  fome  Devotion ;  that 
 Chrift  owns  no  fuch  Difciples.  They  were  not 
 baptized  in  lukewarm  Water,  but  were  engaged 
 in  a  ftate  of  Mortification,  and  entred  into 
 Chrift's  Death,  and  he  expefts  a  conftant  per- 
 formance of  Obedience.  There  were  a  People  in 
 ^  llliricum^  that  were  wafhed  but  three  times  in 
 
 t  Alim.  I.  4.  VAX*  htfl.  c.  1 . 
 
 Gg  3  aU 
 
4^0  Aqua  Genitalis :  Or, 
 
 all  their  Lives,  at  their  Birth,  at  their  Marriage, 
 and  at  their  Death.  And  they  may  be  a  Pifture 
 of  moft  Chriftians  amongft  us,  who  in  their  In- 
 fancy are  wafhed  in  Chrift's  Name  :  and  then 
 perhaps  againft  fome  folemn  time,  when  the  Sa- 
 crament of  the  Lord's  Supper  is  near,  they  begin 
 to  put  away  their  Sins,  and  perhaps  baptize  them- 
 felves  in  Tears,  and  deck  up  themfelves,  as 
 though  they  wT4]ld  meet  the  Bridegroom,  and  be 
 married  unto  him  ;  and  of  this  you  fhall  hear  no 
 more,  unlefs  at  fuch  a  time  as  that,  till  Death 
 tell  them  that  he  can  flay  no  longer,  and  fome 
 ficknefs  arieft  them;  then  they  begin  to  flubber 
 and  cry,  to  figh  and  groan,  as  if  by  Tears  they 
 could  wafl}  away  their  Guilt,  and  by  a  few  Sighs 
 and  good  Wifhes  blow  away  the  black  Clouds  of 
 Wrath  that  hang  over  their  Heads.  They  make 
 Religion  to  be  a  few  ftrong  Pangs  of  Devotion  at 
 certain  times  of  their  Life,  and  Chrift  to  be  plea- 
 fed  with  any  thing,  glad  of  any  Company,  and 
 Heaven  to  be  an  empty  void  place  that  wants 
 Inhabitants ;  much  like  to  the  new-found  World, 
 whither  we  fend  the  moft  rafcally  People.  But 
 Chrifl:  will  fhortly  appear  to  all  the  World,  to 
 confute  all  fuch  Men,  and  he  will  drench  them 
 in  Seas  of  Fire,  the  Floods  of  his  Wrath  fball 
 overwhelm   them,    and  they  fliall  never  rife 
 
 again 
 
 But  is  there  fuch  great  danger  then,  may  fome 
 fay  ?  Will  not  God  be  fomething  more  favour- 
 able to  us  than  other  Men,  and  will  not  the 
 Waters  of  Bapifm  d,  little  quench  and  cool  the 
 Flames  ?  Cool 
 
A  Vtfcourfe  concerning  ^apttfm.     4  2 1 
 
 Cool  them  ?  No,  they  will  be  like  Water  up- 
 on Lime,  which  will  make  it  burn  the  hotter. 
 Even  this  will  be  pleaded  againft  you,  that  you 
 were  baptized.  If  a  Soldier  fworn  to  Cd^far 
 fhould  forfake  his  Camp,  and  fly  to  ther«r^/, 
 would  he  not  be  punifhed  more  than  a  Stranger 
 when  he  was  taken,  and  fuJfFer  as  a  falfe  and 
 treacherous  Fellow,  as  a  Runagate,  and  a  perju- 
 red Perfon?  Who  would  admit  of  fuch  a  Plea 
 from  his  Mouth,  I  am  no  forfworn  Wretch,  I  ne- 
 ver denied  Cafar^  nor  renounced  my  Allegiance 
 to  him ;  no  Man  ever  heard  me  fpeak  a  word 
 againft  him  ?  Mighc  it  not  eafily  be  returned  to 
 him,  Blit  thou  didft  deny  him  in  thy  Aftions, 
 thou  haft  more  than  forfworn  him,  for  thou  haft 
 fought  againft  him;  yea^  thou  haft  joined  with 
 a  Tyrant,  with  the  greateft  Enemy  the  Emperor 
 hath,  and  the  fworn  Foe  of  all  Chriftians  ?  If 
 fuch  a  Fellow  fhould  live,  who  Ihould  die  ? 
 What  is  the  Ax  and  the  Gibbet  made  for,  if  not 
 for  fuch  traitorous  Villains  ?  The  Gallows  would 
 think  much,  if  thou  fhouldeft  be  reprieved. 
 Thou  readeft  thy  own  Cafe,  O  Chriftian,  if 
 thou  liveft  in  Sin,  and  fideft  with  the  Devil,  and 
 takeft  rhy  fhare  with  the  World,  whom  thou 
 haft  renounced  in  word,  but  not  in  deed.  What 
 though  thou  deft  not  call  the  Lord  Chrift  a 
 Deceiver  ?  What  though  thou  doft  not  revile 
 the  Holy  Name  whereby  we  are  called  ?  Thou 
 doft  a  great  deal  worfe  ;  thou  bendeft  all  thy 
 Forces  thou  haft  againft  him,  as  if  he  were  a 
 Thief  and  a  Robber ;    thou  laboureft  to  deftroy 
 
 Gg  4  his 
 
4.11  Aqua  Genitalis :  Or, 
 
 his  Kingdom  ;  thou  trampleft  under  foot  the 
 Blood  of  the  Covenant,  and  makeft  Chrift  unto 
 thee  of  none  effe£l»  Which  is  the  worft  Eneniy, 
 he  that  fpeaks  thee  fair,  and  with  a  kifs  (tabs 
 thee  to  the  Heart;  or  he  that  bids  thee  ftand 
 upon  thy  Guard)  and  declares  himfelf  refolded 
 againft  thy  Life?  I  will  affure  you,  Turks  are 
 not  fuch  Enemies  to  Chrift,  as  thofethat  pre- 
 tend to  him,  and  yet  do  him  all  the  defpight 
 they  can  in  their  Lives.  Better  it  had  been  for 
 them  that  feme  Band  of  Soldiers  had  ravifhed 
 them  from  their  Mothers  Breafts,  and  li(kd 
 them  under  Mahomet\  Banners;  better  had  it 
 been  for  them  to  have  been  J ariizarks^"^  than  to 
 own  and  acknowledge  the  Chriftian  Profeflion, 
 and  Hve  fo  profanely  without  God  in  the 
 World. 
 
 Heathens  may  fin  at  a  cheaper  rate  than  we, 
 becaufe  they  never  made  any  fuch  Promife  unto 
 God.  They  may  do  evil  with  a  better  Front, 
 and  more  confident  Countenance,  that  never  re- 
 ceived any  fuch  mark  in  their  Fore-head.  But  a 
 Chriftian  Face,  which  is  befprinkled  with  clean 
 Water  in  the  Name  of  Chrift,  fhould  blufh 
 (methinks)  at  any  Impurity  ;  and  the  mark  of 
 Chrift  that  is  upon  him,  fhould  make  him  m.ore 
 modeft  than  to  fin.  But  if  he  will  befmear  him- 
 felf again,  and  have  the  Impudence  to  out-face 
 Chrift,  he  fhal!  pay  dearly  for  it :  for  he  breaks 
 his  Vow  to  God,  and  thereby  comes  under  the 
 Curfe  which  is  annexed  to  the  Covenant,  as  well 
 as  the  Promife.     And  all  thefe  terrible  Threat- 
 
 nings 
 
J  Difcourfe  concerning  ^aptifm.     42  j 
 
 nings  of  Chrift  which  in  Baptifm  he  promifed  to 
 believe,  as  well  as  any  other  Word  of  God, 
 ftial]  all  fall  upon  his  Head,  and  hefballbecaft 
 into  a  Lake  indeed,  ^  but  it  is  a  Lake  burning 
 with  Fire  and  Brimftone.  Better  had  it  been 
 for  fuch  an  one,  if  he  had  been  drowned  in  the 
 Font,  or  entred  into  the  Gates  of  Death,  when 
 he  entred  into  the  Gates  of  the  Church ;  it 
 had  been  better  for  him,  if  he  had  been  branded 
 with  an  hot  Iron  in  his  Forehead,  or  fcalding  Oil 
 had  been  poured  upon  his  Face,  when  it  was 
 wafbed  with  Water  in  the  Name  of  Chrift.  The 
 Flames  of  Hell  Ihall  eternally  burn  and  confume, 
 without  any  Confumption,  that  filleth  thy  Soul, 
 whcfe  dirt  the  Waters  of  Baptifm,  and  the  Fires 
 of  the  Holy  Ghoft  could  not  fetch  out,  and 
 fcour  away.  And  if  any  complain  of  their 
 Weaknefs, 
 
 Vfelll 
 
 Thirdly,  Here  is  matter  of  Comfort  to  us. 
 We  are  in  a  Covenant  of  Grace,  there  is  a  Re* 
 demption  for  us  if  we  have  a  mind  to  be  deli^ 
 vered  ;  we  have  afTurance  of  the  affiftance  of 
 the  Holy  Ghoft  ;  and  if  we  be  fincerely  watch- 
 ful and  diligent,  he  will  nor,  becaufe  of  our 
 Failings,  take  away  his  Holy  Spirit  from  us. 
 Through  the  Spirit  of  Chrift  we  (hall  be  able  to 
 do  valiantly,  nothing  fhall  be  too  hard  to  over- 
 come,  but  we  fhall  tread  all  our  Enemies  under 
 our  feet. 
 
 *  Rev.  21.  8. 
 
 Let 
 
424  Aqua  Genitalis :  Or^ 
 
 Let  us  march  out  therefore  as  the  Soldiers  of 
 Chrift,  carrying  his  Crofs  in  our  Banners ;  let 
 I3s  profefs,  and  declare  that  we  are  crucified  to 
 the  World,  that  we  are  buried  with  Chrift  in 
 Baptifm,  and  reckon  our  felves  to  be  dead  in- 
 deed unto  Sin,  Rom.  6.  But  alive  unto  God^ 
 through  Jefu4  Chrifl  our  Lord,  Let  mt  Sin  there^ 
 fore  reign  in  jour  mortal  Bodies^  that  you  jhould 
 obey  it  in  the  Lufts  thereof  \  neither  yield  ye  jour 
 Members  as  Injlruments  of  Vnrtghteoufnefs  unto 
 Sin^  but  yield  your  felves  unto  God^  as  thofe  that 
 are  alive  from  the  dead^  and  your  Members  as  In- 
 jlruments of  Right eoufnefs  unto  God,  For  Sin 
 /hall  not  have  Dominion  over  you  ^  for  you  are  not  un- 
 der the  Law^  but  under  Grace,  It  is  a  Ihame 
 now  to  be  overcome,  when  you  ferve  under  fuch 
 a  Captain,  and  have  Heaven  on  your  fide,  and 
 have  received  the  Promifeof  the  Holy  Ghoft.  Is 
 there  no  Power  in  the  Spirit  of  God  ?  Or  is  not 
 God  as  good  as  his  Word  ?  Will  not  he  give  us 
 what  he  hath  promifed,  to  make  us  vanquifh 
 all  his  Enemies?  O  do  not  fpeak  fuch  evil  things 
 of  God  by  doing  any  Evil.  Do  not  difgrace 
 your  Profeffiion,  nor  bring  a  difhonour  upon  the 
 Lord,  by  letting  every  Temptation  ufe  you  at  its 
 pleafure.  Do  not  fufer  every  Luft  to  foil  and 
 worft  you,  as  if  you  were  Turks  and  Infdels^  and 
 had  none  of  the  mark  or  badge  of  God  upon  you, 
 and  as  if  your  Baptifm  was  of  no  more  avail  to 
 you,  than  the  wafhing  of  your  Hands.  But  firft 
 refolve  that  all  thefe  Lufts  of  the  Flefh  muft  be 
 overcome  *,    and  then  conclude,  that  they  may. 
 
 Per- 
 
A  Vijcourfe  concerning  ^aptijm.     425 
 
 Perfuade  your  felves  that  God  is  with  you,  and 
 that  he  hath  appointed  no  ineffectual  Rites,  no 
 bare  Shadows,  no  beggarly  Ceremonies,  and 
 cold  Formalities  in  the  Religion  of  Chrift;  but 
 that  if  you  ufe  your  diligence,  and  pray  conti- 
 nually, you  fhall  find  the  Holy  Ghoft  to  accom- 
 pany you,  and  that  you  are  born  again,  not  of 
 Water  only,  but  of  the  Spirit,  and  fhall  finally 
 inherit  eternal  Life. 
 
 Vfe  IV. 
 That  you  may  receive  greater  fupplies  of  the 
 Spirit  promifed,  and  be  more  engaged  to  your 
 Duty,  labour  fully  to  underftand  your  Vow  and 
 Covenant,    and  then  come  and  openly  own  it, 
 profeflTing  you  will  be  faithful  to  it,  that  fo  you 
 may  be  admitted  to  nearer  familiarity  with  God. 
 Let  me  prevail  with  all  young  Perfons,  who  are 
 yet  in  the  Gate  of  the  Church,  and  have  pro- 
 ceeded no  further  than  to  be  baptized  in  their 
 Infancy,    and  perhaps  to  be    catechized  in  the 
 Principles  of  Religion,  to  fpend  a  few  Thoughts 
 upon  this  which  I  propound.     For  though  out-^ 
 ward  B^ptifm,  which  is  the  vifible  Sign  and  Seal; 
 of  the  Covenant,   is  not  to  be  renewed ;   *  yetrj 
 the  anfwer  of  a  good  Confcience,  wherein  the; 
 inward  Baptifm  dees  confifl:,  may,   and  ought  tp 
 be  reiterated  by  a  perfonal  Refumption  and  Rati- 
 fication  of  that  Vow  which  was  made  for  us  in 
 our  Infant  Years.     And  no  Man  is  to  be  repured 
 a  compleat  Member  of  the  Church,  until  he  do 
 
 ^  I  Pet.  3.  21. 
 
 own 
 
4^^  Aqua  Genitalis:  Or, 
 
 own  his  Engagements,  and  openly  profefs  that 
 he  will  ftand  to  the  Conditions  of  the  Covenant, 
 and  be  a  Difciple  of  Chrift.  If  Baptifm  did  at 
 firft  admit  us  into  the  Enjoyment  of  many  Pri- 
 vileges, furely  we  fhall  receive  more  of  the  Blef- 
 fings  of  it,  when  we  do  ferioufly  refleS  upon  it, 
 and  engage  our  Hearts  by  our  own  free  Confent 
 to  God  ;  becaufe  then  we  begin  more  folemnly 
 to  perform  the  Conditions  that  God  requireth  of 
 us.  When  I  firft  entred  upon  a  Charge  of  Souls, 
 I  could  think  of  no  Courfe  fo  antiently  attefted 
 unto,  fo  reafonable  in  it  felf,  and  fo  likely  to  be 
 effeftual  for  Men*s  good,  fo  free  likewife  from 
 the  juft  Exceptions  of  any  Party,  as  to  propofe 
 this  to  my  People;  That  all  thofe  who  had 
 not  yet  communicated,  fhould  freely  and  hear- 
 tily profefs  to  be  fincere  and  conftant  in  their 
 Baptifmal  Covenant^  and  declare  themfelves 
 Enemies  to  the  Devil,  the  World  and  the  Flefb. 
 And  I  will  take  occafion  here  to  protefs,  that  I 
 am  heartily  glad  that  Mv.  Hammer  hnh  propo- 
 fed  this;  and  Mi\  Baxter  fo  earneftly  prelTed 
 lit  upon  the  whole  Nation  :  after  whofe  Pious 
 ^nd  Learned  Endeavours,  let  me  contribute  my 
 little  Mite  to  the  urging  thofe,  into  whofe  hands 
 this  fmall  Treatife  fliall  come,  that  they  would 
 not  refufe  it. 
 
 This  Chriftian  Duty  hath  long  paffed  under 
 the  name  of  ConjirmAtion  ;  which  is  a  word  full, 
 and  fignificant  of  the  thing  that  I  would  exprefs, 
 and  confifts  of  two  Parts.  Firft,  That  a  Perfon 
 do  undertake  in  his  own  name  every  part  of  the 
 
 Vow 
 
A  Vifcourfe  concerning  'Baptifm.     427 
 
 Vow  made  by  others  for  him  in  Baptifra,  and 
 fo  perfonally  confent  unto  Chrift  to  be  wholly 
 his,  according  to  that  Agreement.  And  fo  it  is 
 an  aft  of  Conjirmation  on  our  part ;  becaufe  we 
 da  hereby  further  ratify  and  eftablifli  that  Con- 
 traft  which  is  between  God  and  us,  and  by  con- 
 fefling  of  it  to  be  valid  and  good,  bind  our  felves 
 fafter  ftill  to  him,  whofe  we  were  before.  The 
 fecond  part  of  it  is,  A  receiving  of  God's  Blef- 
 fing  and  Grace  by  the  Hands  and  holy  Prayers 
 of  him  that  minifters,  to  ftrengthen  us  to  per* 
 form  our  Engagement,  and  make  good  our  Word 
 and  Faith  which  we  have  plighted  unto  God ; 
 which  many  have  taken  to  be  the  meaning  of 
 that  place  ^  Heb.  6.  4.  Where  after  Baptifra, 
 follows  laying  on  of  Hands,  which  the  Jews 
 ufed  in  their  Bleffings. 
 
 And  fo  it  is  an  A5i  of  Cofifirmation  of  the  Per- 
 fon  on  the  part  of  God,  who  confers  a  new 
 Grace  to  ftrengthen,  and  confirm  in  him  thefe 
 holy  Principles,  and  that  good  P.efcJurion^  of 
 which  he  hath  made  a  faithful  Profeffion,  and 
 to  enable  him  to  keep  and  perfift  in  it.  As  in 
 Baptifm,  the  Holy  Ghoft  was  conveyed  as  a 
 SanSifier,  fo  herein  as  a  Comforter  and  Strength- 
 ner,  now  that  the  Perfon  is  entring  upon  a  great 
 Conteft  and  Conflitt  with  himfclf,  the  World, 
 and  Principalites,   and    Powers,    and    fpiritual 
 
 *  Befides  fundry  of  the  Antients,  Calvin^  Bei(a,  Ptfcator, 
 Hunnin4  Ulyrkm,  Poffanwiy  Gr)n£m  do  fo  expound  it.  See  alfo 
 /^periw  2ind  BuU'ing.  inloc.  who  wilh  for  the  reftoringof  it  ia 
 ttofe  Churches-  from  which  it  had  been  banilhed. 
 
 Wicked. 
 
428  Aqua  Genitalis :  Or, 
 
 Wickedneffes  in  high  Places.     The  neceflity  of 
 this  is  not  now  in  this  Age  of  the  World,  as  a 
 new  thing  to  be  learned ;   there  never  could   be 
 a  well  conftituted  Church  without  it,  nor  can 
 we  tell  that  Men  are  not  Heathens,  and  have 
 not  revoked  their  word,  unlefs  they  will  tell  us 
 they  underftand  what  they  then  did,  and  will 
 not  ftir  from  it.     But  if  it  be  vifible,  Souls  are 
 not  like  in  any  great  numbers  to  be  faved  with- 
 out fome  fuch  Courfe,  (fo  many  attending  upon 
 Sermons  many  Years   that   underftand  little  or 
 nothing)  it  will  not  be  difputed  by  fober  Men 
 whether  it  be  neceflary  or  no ;  and  for  Proof  of 
 this,  I  refer  to  the  better  Works  of  others,  think- 
 ing it  fufBcient  for  me  to  perfuade,  what  abler 
 Men  do  prove.     Let  me  only  produce  the  Tefti'- 
 mony  of  a   very  Great  and  Learned  *  Perfon 
 lately  in  this  Church  (and  add  it  to  the  words  of 
 the  Reverend  and   Learned  Dofl:or  Hammond^ 
 which  you  find  in  the  end  of  Mr.  B^xter^s  Book) 
 For  all  fuch  as  have  been  baftizedin  their  Infancy^ 
 the  prfond  Rejumftion  and  Ratification  of  that 
 Vow  which  their  Fathers  and  Mothers  in  God  did 
 make  for  them  at  the  f acred  Laver^  is  to  be  exaSed 
 of  them  Ore  tenus,  in  fome  publick  Congregation^ 
 before  they    can  lawfully  be  admitted  to  be  fuhlick 
 Communicants  of  Chrift'^s  Body  and  Blood.     And 
 though  he  can  find  no  default  in  the  Doftrine, 
 or  Laws  of  our  Church,  yet  (he  faith)  he  dare 
 
 *  Dr.  Jacl^foti,  /.  10.  upon  the  Creed,  6*4^.  ^c.  to  which  add 
 the  words  of  another  moreantient,  annexed  at  the  end  of  this 
 
 Treatife  ;  and  bccaufe  of  its  length,  not  here  inferted. 
 
 not 
 
A  Vifcourfe  concerning  'Baptifm.     429 
 
 not  avouch  fo  much  for  juftifying  the  Men,  to 
 whom  the  Execution  of  thofe  Laws  is  commend- 
 ed, whether  they  be  of  lower,  of  higher,  or  of 
 the  higheft  Rank.  It  having  been  fcarce  in 
 his  Obfervation,  that  any  Prefentments  were 
 made  in  Vifitation,  of  the  Parents^  for  not  bringing 
 Perfons  to ;  or  of  Mmjtersy  for  not  preparing 
 them  for  Confirmation ;  much  lefs  againft  Dh- 
 cefans  themfelves,  for  not  executing  their  Office 
 in  this  great  Service  of  the  Church.  And  he 
 concludes  in  thefe  remarkable  Words ;  Whether 
 the  folemn  Baftizwg  of  all  Infant s^  which  are  the 
 Children  of  frejumed  Chrijlian  Parents  throughout 
 this  KJngdom^  without  folemn  Aflifulation^  that 
 they  jh all  at  Tears  of  Difcretion  ferfonally  ratify  their 
 Vow  in  Baptifm  in  fublick^  in  fuch  manner  as  the 
 Church  requires^  he  not  rather  more  lawful^  or  tole- 
 rable^ than  expedient^  1  leave  with  all  Submijjion  to 
 the  Confideration  of  higher  Powers.  And  he  bleffes 
 God  that  he  was  in  a  convenient  Age,  in  a  happy 
 time  and  place,  prefented  to  ratify  his  Vow  made 
 for  him  by  his  Sureties,  &c.  which  fure  he  would 
 not  have  done,  if  he  had  not  found  it  very  bene- 
 ficial unto  his  fpiritual  Good  and  Welfare. 
 
 The  fame  Author  hath  thefe  words  in  a  Trea- 
 tife  publifhed  in  his  Life-time  ;  "^  He  that  fets  his 
 Hand  unto  the  Sacred  Plough^  fhould  fir  ft  begin  to 
 found  the  depth  of  that  Rule^  What  it  is  to  deny 
 our  felves,  and  forfake  all  we  have;  for  in  this 
 furrow  muft  the  Seed  of  Life  he  /own.    Here  Novices 
 
 *  Trcatife  of  Faith,  Sclf.-^*  Chap,  22,  Paragr.  5. 
 
 in 
 
4 JO  Aqua  Genitalis :  Or, 
 
 in  Religion  begin  to  balk,  and  no  wonder^  fe^^^gfo 
 few  are  called  to  any  fir  IB  ferfonal  account  of  that 
 fvhich  others  have  undertaken  for  them  at  their  fir fi 
 Admiffion  into  the  Bed-roll  of  Chrifiians,  But  if 
 that  treble  Forv  ^  were  diftin^l)  and  fully  unfolded 
 unto  us^  as  foon  as  we  had  any  knowledge  of  Good 
 and  Evil ;  and  all  the  fever al  Branches  of  God^s 
 Covenant y  with  as  great  Care  and  Solemnity  incul- 
 cated^ as  Mofes  commanded  the  Law  jhould  be  to  the 
 Ifraelites  Children:  And  Uftly^  The  Vow  it  f elf 
 confirmed  and  ratified  by  our  ferfonal  Proteftation  in 
 the  fight  of  the  Congregation  ;  the  fear  as  well  of 
 Gody  as  of  fhame  before  Men,  in  whofe  Pre  fence  we 
 made  this  ProfeJ^on^  would  bind  many  of  tu  to  more 
 Chrifiian  Behaviour ^  than  the  befi  of  us^  as  the 
 World  goes y  dare  make  fhew  of  \  as  alfo  retrain  us 
 from  many  deadly  Enormities ^  which  now  admonished 
 cfy  we  wtll  not  account  any  Sins,  Thus  prepared 
 to  receive  ity  it  would  be  over-much  Infidelity  to 
 difirufi  the  plentiful  infufion  of  inherent  fanifi* 
 fying  Grace  at  our  Solemnities  of  Confirmation ; 
 were  thefe  firfi  fanBifed  with  publick  Prayers^  or 
 performed  with  fuch  Chrifiian  Care  and  Diligence  as 
 they  ought,  A  Religious  Duty  in  the  Chrifiian 
 Churchy  which  it  were  to  be  wished  might  be  per- 
 formed more  often y  more  folemnly^  and  more  reli^ 
 gioufiy  than  it  ufeth  to  be, 
 
 \  And  indeed  who  fees  not  that  great  Bene- 
 fits would  hence  flow,  both  to  particular  Perfons, 
 
 *  Which  was  made  in  Baptifm.        \  See  the  Teftimony 
 annexed  at  the  end  of  this  Tre^tife. 
 
 and 
 
A  Vifcourfe  concerning  Sapti/?n.     4  j  i 
 
 and  to  the  Church  of  God  ?  It  would  be  a  means 
 to  make  Men  more  knowing  in  the  Things  of 
 their  Salvation  ;  to  tye  them  more  ftridly  to 
 mind  the  Affairs  of  their  Souls ;  to  work  in  them 
 a  deeper  fenfe  of  the  great  Bufinefs  of  being  a 
 Chriftian.  It  would  make  Men  more  afraid  to 
 commit  a  fin  againft  which.they  had  fo  folemnly 
 and  publickly  protefted.  It  would  bring  Reli- 
 gion to  be  a  thing  creditable,  and  more  in 
 fafhion  than  it  is,  when  Men  did  fo  openly  ap- 
 pear for  ir,  and  engage  themfelves  unto  it.  It 
 is  at  once  acceptable  to  God,  and  fafe  to  our 
 felves;  and  fo  will  be  accompanied  with  his 
 Grace,  and  in  its  own  Nature  cut  ofFmany  In- 
 ticements  of  the  World.  It  will  bid  us  ftand  up- 
 on our  Reputation  in  the  purfuit  of  Religion, 
 and  not  run  the  hazard  of  being  perjured  Perfons. 
 Wicked  Men  will  not  have  the  Confidence  to 
 ask  us  to  fin,  when  we  have  fo  publickly  dif- 
 ownM  them.  You  complain  of  evil  Company, 
 of  Friends  and  Acquaintance  that  engage  you ; 
 do  but  let  chem  know  that  you  intend  to  be  Re- 
 ligious, and  they  will  let  you  alone.  The  Phi- 
 lofophers  openly  profefTed-  a  fevere  and  unufual 
 Life,  that  all  Men  might  let  them  live  Philofo- 
 phically,  and  not  be  a  difturbance  unto  them. 
 Let  but  us  do  fo,  and  be  profeffedly  Religious, 
 and  folemnly  tell  all  Men  that  we  mean  to  keep 
 our  Vows  ;  and  they  will  have,  the  lefsboldnefs 
 for  to  trouble  us.  Our  Work  is  half  done  when 
 we  are  heartily,  refolved  ;  and  more  than  half, 
 when  we  profefs  thefe  Refolutions.     It  will  bring 
 
 Hh  us 
 
432.  Aqua  Genitalis :  Or^ 
 
 us  to  Man's  Eftate,  that  we  may  feed  at  the  Ta- 
 ble of  the  Lord,  whereby  we  may  increafe  in 
 Strength,  and  have  more  near  Communion  with 
 the  Father,  Son  and  Holy  Ghoft,  I  will  not  fay, 
 that  till  this  be  done.  Men  are  Members  of  the 
 Church  imperfedly ;  yet  I  mnft  needs  think, 
 that  they  are  but  imperfeO:  Members,  they  are 
 but  Babes  and  Infants  in  Chrift,  and  not  to  be 
 admitted  (in  the  Judgment  of  all  Ages)  to  tafte 
 of  the  meat  of  Men,  till  they  fhew  themfelves  to 
 be  Men,  by  fpeaking  for  themfelves.  la  fhorr, 
 it  will  be  a  great  fecurity  and  defence  againft 
 Temptations,  and  we  fhall  recoil  upon  our  felves, 
 when  we  are  afTaulted,  faying,  How  fhall  we  do 
 this  Wickednefs,  and  break  our  Vows,  and  fcan- 
 dalize  the  Church,  and  bring  the  Guilt  of  Per- 
 jury upon  our  own  Souls  ? 
 
 It  is  obferved  by  Jof.  de  Vofin^  out  of  the  Au- 
 thor of  the  Book  Ikkarimj  that  the  Elevation  of 
 the  Hands  of  the  Prieft  in  the  old  Law  at  the 
 Blefling  of  the  People  was  Impofition  of  Hands ; 
 and  this  Bleffing  the  Author  of  Tzeror  Hammofy 
 calls  it  the  Weapons  and  Armour  of  Ifrael,  the  Ar- 
 tillery (as  it  were)  and  the  Bulwarks  of  his 
 People.  I  will  affure  you,  that  this  folemn  En- 
 gagement, together  with  God's  Grace  and  Blef- 
 fing that  will  defcend  upon  you,  will  be  your 
 great  Guard  and  Defence,  your  Sword  and 
 Buckler  to  bear  off  Temptations  that  are  apt  to 
 sfTaultyour  younger  Years  before  you  have  had 
 exf^erience  of  the  World's  Vanity.  Therefore 
 he  ^bat  would  not  be  without  a  Shield  in  the 
 
 midft 
 
A  Dlfcourfe  concerning  ^aptifm.     4  ^  j 
 
 midft  of  fiery  Darts;  he  that  would  not  be 
 weak  and  feeble  among  ftrong  Enemies,  that 
 would  not  be  a  Prey  to  the  Devil  and  the  World, 
 let  him  come,  and  put  himfelf  under  the  Wings 
 of  the  Divine  Majefty,  by  his  own  aftual  C.on- 
 fent,  let  him  give  himfelf  up  into  the  Hands  of 
 God,  to  be  kept  by  his  Power  through  Faith 
 unto  Salvation. 
 
 There  is  nothing  can  hinder  any  Man  from  em- 
 bracing this  Motion,  but  that  which  will  hinder 
 Men  from  being  thorow  Chriftians,  and  living 
 godly  in  Chrift  Jefus :  And  we  may  be  confi- 
 dent that  none  are  fit  to  receive  the  Sacrament  of 
 Chrift'sBody  and  Blood,  that  are  not  willing  to 
 fubmit  unto  it.  For  he  that  hungers  after  the 
 fweeter  tafles  of  Chrift's  Love,  that  defires  to 
 unite  his  Heart  more  clofely  to  him,  and  to  en- 
 gage himfelf  more  firmly  in  the  Covenant  of  God 
 by  receiving  the  Remembrances  of  his  Love, 
 will  not  refufe  to  do  that  in  word,  which  he.  in- 
 tends to  do  in  deed.  If  he  really  mean  to  be  a 
 Praftifer  of  Chrift^s  Religion,  and  do  teftify  to 
 the  World,  that  the  Deeds  thereof  are  evil,  and 
 contradiO:  their  manners  in  his  Converfation,  then 
 he  will  not  ftick  to  condemn  them  in  his 
 Words,  and  renounce  them  folemnly  by  his 
 Mouth,   which  is  the  far  eafier  matter. 
 
 Will  any  Man  be  afhamed  to  make  fuch  a  Pro- 
 feflion,  and  to  tread  in  the  way  of  Chrift's 
 Church,  becaufe  it  hath  been  of  late  difufed,  or 
 turned  into  another  Thing  ?  Why  fhouldft  thou 
 bluth  to  own  Holinefs  ?  To  fay  before  Chrift's 
 H  h  2  Church, 
 
454  Aqua  Genitalis:  Or^ 
 
 Church,  Thou  art  refolved  to  lead  a  Chriftian 
 Life,  and  renounce  the  Devil  and  all  the  ways  of 
 Wickednefs?   Why  fhouldft  thou  be  afham'd 
 of  thy  Religion,  as  tho  it  were  fit  to  be  profefled 
 only  in  a  private  Corner  where  none  fhould  hear 
 thee  ?  Why  fhould  it  be  accounted  a  ftrange  thing 
 to  profefs  Love  to  God?   It  is  an  Honour  and 
 Glory  to  us,  that  we  may  be  Chriftians,  and  fo 
 we  fhould  efteem  it.     We  fhould  be  glad,  if  we 
 can  do  our  Saviour  fo  nriuch  Honour  as  to  confefs 
 him  openly  before  Men,  that  fo  he  may  confefs 
 us  before  all  his  Holy  Angels.     We  may  be  con- 
 fident,  that  we  fhall  never  in  a  time  of  Perfe- 
 cution  confefs  him  (of  which  thefe  places  in  the 
 ^  Note  fpeak)  if  we  cannot  be  perfuaded  to  do 
 it  among  the  Children  of  Peace.     Will  any  one 
 be  afliamed  that  it  fhould  be  told  by  the  Mini- 
 fter,  that  fuch  an  one  declared  himfelf  a  Chrif- 
 tian, and  hath  to  me  avowed  his  Religion,  and 
 folemnly  faid,  that  he  will  by  the  Grace  of  God 
 make  good  his  Baptifmal  Promife  ?   Will  any  one 
 be  loth  it  fhould   be  publickly    faid,   that  he 
 means  to  live  as  a  Chriftian  ?   Why  then  fhould 
 he  not  fay  fo  himfelf?  Suppofe  you  were  not  yet 
 baptized,  or  had   lived  in  the  firfl  times,  and 
 heard  Chrift  preached  ;  would  you  be  unM^illing 
 to  come,    and  profefs  that  you  renounced   the 
 Devil,  the  World,  and  their  Lufts?   Shall  none 
 own  the  Religion  of  Chrift  publickly,   but  In- 
 fants that  cannot  underftand  it  ?   The  more  we 
 
 ^  Mat.  12.  22.    Marks. 98.    Rom,  10.  8,9, 10. 
 
 know, 
 
A  Difcourfe  concerning  ^apttfm.     435 
 
 know,  fhall  we  be  the  more  loth  to  delare  our 
 liking  of  his  Ways?  Are  you  unwilling  to re- 
 prefent  the  Child's  Perfon,  and  profefs  publickly 
 for  it  in  the  Congregation  ?  Why  fhould  you  not 
 do  that  for  your  felves  which  you  are  willing  to 
 do  for*  others  ?  Cannot  he  that  comes  in  the 
 name  of  a  Child,  and  faith,  /  believe^  &c.  /  re- 
 nounce^ &c.  come,  and  do  the  fame  in  his  own 
 Name?  I  do  really  think,  that  they  that  are 
 unwilling  to  undertake  Chrift's  Profeffion  by  an 
 open  Promife,  would  not  be  baptized  if  it  had  not 
 been  done  in  their  Infant  Years ;  they  would  re- 
 main rather  Heathens  and  Infidels,  than  be  re- 
 ceived into  the  Church  of  God :  for  upon  no 
 lower  Conditions  than  thefe  are,  could  they  ever 
 have  been  admitted  to  any  Chriftian  Privileges. 
 Unlefs  therefore  yoii  will  fhew  your  felves  to 
 want  all  Underftanding,  and  not  fit  to  be  treat- 
 ed as  Men  of  common  Reafon,  put  not  away 
 from  you  fo  many  Intreaties.  If  you  think  your 
 Baptifm  to  be  worth  your  owning,  if  you  would 
 not  really  be  without  it,  but  betake  your  felves 
 to  be  the  better  for  it,  renew  folemnly  that 
 League  and  Promife  with  God,  and  do  not  per- 
 fuade  your  felves  and  others,  that  you  prize  the 
 Baptifm,  while  you  are  unwilling  unco  this  5  for 
 if  that  were  not  done,  you  would  certainly  omit 
 it  as  a  needlefs  Ceremony,  as  well  as  this  which  al- 
 ways accompanied  it  in  the  Church  of  Chrift:.  See- 
 ing ^  nothing  can  reafonably  be  thought  to  make 
 
 »  Vid.  Anton,  de  D^m.  de  Kepub.  Ecdef. 
 
 Hh  3  you 
 
4^6  Aqua  Genitalis :  Or^ 
 
 you  unwilling,  but  a  lothncfs  to  be  good,  and  en- 
 gage to  live  well ;  do  not  by  refufing,  caft  an  Af- 
 perfion  upon  your  felves  of  having  renounced 
 Chrift,  and  fecretly  entred  into  a  Confederacy 
 with  the  Devil  to  deftroy  his  Kingdom,  and  tram- 
 ple under  foot  his  Blood  as  an  unholy  Thing. 
 
 When  this  Confirmation  was  lookt  upon  by 
 the  multitude  as  a  means  only  to  receive  fome- 
 thing  from  God,  but  not  as  laying  any  Obliga- 
 tion upon  Men  ;  it  was  a  wonder  (I  fhould  have 
 faid  no  wonder)  to  fee  what  Flocks  and  Herds 
 of  People  came  unto  it.  In  Queen  Marfs  Days, 
 (as  Saunders  tells  us)  when  this  Cuftom  by  a 
 Provincial  ^  Decree  of  Cardinal  Poole'^s^  was  re- 
 new^ed  after  long  negleft,  the  People  were  fo 
 zealous  to  receive  the  Bifhop's  Blefling,  (^which 
 w^as  all  they  went  for)  that  in  fome  places  the 
 Church  could  not  contain  the  People  that  reforted 
 to  him,  and  he  was  fain  to  confirm  in  the  Church- 
 yard, and  to  be  defended  by  armed  Men  from  the 
 prefs  of  the  Multitude. 
 
 Why  fhould  not  Men  come  now  in  as  great 
 Crowds,  when  another  Renewal  in  a  more  fo- 
 lemn  manner  is  propofed  ?  Why  fhould  not  the 
 youns:  People  aflemble  themfelves  together,  and 
 fay,  Come  let  us  go  to  the  Houfe  of  the  Lord^  let 
 us  ovpn  Chrift  to  he  our  Lord  and  Saviour  ?  but  on- 
 ly becaufe  Men  are  loth  to  be  engaged  to  fear 
 God,  and  do  love  a  Chrift  of  their  own  making, 
 
 *  De  Schifm.  There  were  Decrees  long  before  to  inforce 
 it,  as  that  of  ABp  Pec^ham^  An,  1271*  wherein  he  calls  the 
 difufe  of  it,  Damnable  Negligence. 
 
 that 
 
A  Vifcoarfe  concerning  ^aptifm.     457 
 
 thatfhall  do  all  for  them,  and  require  them  to 
 do  no  nothing  for  him  ?  If  God  will  have  Men  as 
 they  are,  they  can  be  content  to  afford  him  their 
 Company ;    but  if  he  expeft  any  amendment, 
 they  define  to  be  excufed  from  making  him  any 
 promife  of  it,  and  hope  that  they  fliill  find  him 
 fo  kind  in  the  Conclufion,  as  not  to  exaft  it.    May 
 not  he  be  well  fatisfied  without  any  Bond  from 
 us,  when  (in  Mens  account)  he  will  never  de- 
 mand the  Debt?  Why  fliould  we pafs  our  word 
 for  that  which  will  never  be  required  ;    feeing 
 God  can  bear  with  Mens  Rebellions,  why  fhould 
 his  Miniflers  be  fo  rigid,  as  to  exafl:  an  Oath  of 
 -Allegiance?    Thefe   are  the  thoughts  of  Mens 
 Hearts,  that  God  will  crofs  all  Scores  at  the  lafl:, 
 and  then  to  what  purpofe  is  it  to  make  any  fuch 
 ferious  Engagements  ?   If  we  had  a  Window  into 
 Mens  Breads,  we  fliouId  fee  this  Principle  en- 
 graven on  their  Hearts,    That  all  the  Gofpgl  is 
 Promifesy  and  all  their  Work  is  to  believe  them  to 
 he  true ;    and  lb  there  need  not  fo  much  be  done, 
 as  to  make  an  open  Profeflion  of  this  Belief. 
 
 If  Popery  fhould  again  prevail  in  England^ 
 and  fuch  a  Decree  fbould  be  again  revived,  what 
 would  thefe  Men  do  ?  Would  they  be  fo  back- 
 ward as  now  they  are  to  prefent  theaifelves  be- 
 fore  the  Congregation  of  iGod  ?  It  is  moft  likely 
 that  Fear  or  Fancy  might  make  thofe  Men  re- 
 ceive their  Ointment  in  the  Fore-head,  and  Box 
 on  the  Ear,  (as  the  manner  is  in  their  Confirma- 
 tion)  who  now  will  not  for  the  Love  of  God 
 profefs  they  hate  Sin,  and  intend  to  lead  a  Holy 
 
 H  h  4  Life. 
 
438  Aqua  Genitalis:  Or, 
 
 Life.  So  conftantly  it  falls  out,  that  what  hath 
 difficulty  in  it,  is  refufed  ;  and  all  that  requires 
 our  ferious  Attention,  upon  fome  account  or  other 
 is  rejefted,  and  Men  would  go  to  Heaven  they 
 know  not  how,  and  be  faved  tVom  Hell,  but  not 
 from  their  Sin.  Yea,  fome  are  io  ignorant,  as  to 
 call  this  a  Popfb  Ceremony,  when  it  is  very  plain, 
 that  if  it  were,  they  would  not  fpeak  againftit. 
 If  only  their  Children  were  to  be  bleffed  that 
 underftand  nothing,  w^e  might  eafily  perfuade 
 them  to  fend  them,  wlienas  they  will  rather 
 themfelves  remain  Children,  than  make  any  fo- 
 lemn  Covenant  with  God  by  their  own  Mouths. 
 If  a  CharaQer  (as  they  fpeak)  was  to  be  im- 
 preffed,  and  the  benefit  to  arife  ex  opere  operato 
 out  of  the  mere  doing  of  the  Work,  they  would 
 willingly  be  fo  fealed  for  Heaven  *,  but  if  they 
 mufl  fet  their  own  Seal  to  any  Engagements, 
 they  withdraw  their  Hands,  and  will  prefume 
 upon  fome  other  way  of  Conveyance,  and  ma- 
 king over  God's  great  Bleffings  to  them.  If  they 
 can  be  faved  by  fprinkling  Water  on  their  Face, 
 and  the  Woman  can  carry  them  in  her  Arms  to 
 Heaven,  as  flie  doth  to  the  Font  ;  they  are  con- 
 tent,  it  cofts  them  no  Trouble  at  all.  But  if  it 
 were  to  do  again,  if  it  mufl:  cofl:  them  Repen- 
 tance, a  Holy  Life,  and  a  hearty  Frofeflion  of  it, 
 they  would  fcorn  that  Baptifm  wherein  they  now 
 truft  fo  much  ;  and  they  would  rather  venture 
 to  be  as  they  were  born,  than  be  wafhed  from 
 their  Pollutions  on  fuch  Conditions.  O  that 
 Men  would  take  thefe  Things  at  leaft  fofar  into 
 
 their 
 
JDifcourJe  concerning  ^aptiffu.     4J9 
 
 their  Thoughts,  as  to  pafs  a  ferious  Judgment 
 upon  them,  whether  they  be  true  or  falfe  !  .  Do 
 not  read  thefe  Lines  without  a  Jittje  paufe.  And 
 then  go  on,  and  confider  with  thy  felf,  how  un- 
 likely it  is,  that  they,  who  even  break  their 
 Brains  with  Study  to  do  Men  good,  and  figh  till 
 their  Heart  ake  after  Mens  Salvation,  fiiouldbe 
 the  greateft  Enemies  of  Men,  the  Troublers  of 
 their  Peace,  and  that  love  to  perfuade  them  need- 
 lefs  or  indifferent  Things,  that  may  as  well  be 
 left  undone. 
 
 Let  fome  honeft  Heathens  (for  a  Conclufion) 
 be  admitted  to  plead  the  caufe  of  this  Truth, 
 and  perhaps  they  may  make  thofe  Faces  blufh 
 who  look  on  thefe  Lines,  but  are  loth  to  fbew 
 themfelves  in  any  publick  Prefence  to  profefs 
 their  Religion.  When  the  P^rj/^;;  Youths  were 
 out  of  their  Minority,  and  came  to  Mens  Eftate, 
 they  gave  them  an  Oath  which  they  folemnly 
 took  in  this  Form,  ^  I  fwear  that  I  will  defpife 
 all  filthy  Lucre^  bodily  Pleafures^  and  vain  Glofj  ; 
 that  I  will  rather  be  en'tulous  of  Vertue^  and  worfhip 
 God^  reverence  my  Parents^  [peaking  Truth ^  and 
 doing  Good ;  neither  mil  lever  wittingly  and  willingly 
 violate  any  of  thefe  Things,  Sure  thefe  old  Hea- 
 thens would  not  have  refufed  to  do  what  is  now 
 defired,  had  they  embraced  our  Religion,  who 
 thus  amply  protefted,  and  took  their  Oath  that 
 they  would  be  Good. 
 
 Julius  Pollux  likewife  relates  the  like  Cuftom 
 among   the    Greeks    in  the    Commonwealth  of 
 
 *  IfidQX,  Feleuf.  L^,   Efiji.  198. 
 
 Athens.      ^ 
 
440  Aqua  Genitalis :  Or, 
 
 Athens.  ^  When  their  young  Men  were  twenty 
 Yeats  of  Age,  their  Names  were  infcribed  in  the 
 City- Rolls,  and  they  fwore  in  the  open  Air,  (as  if 
 they  would  have  all  the  World  to  hear  them) 
 1  will  never  difgrace  my  Arms^  nor  forfake  my  FeU 
 low-Soldier  in  his  danger  \  I  will  fight  both  alone j 
 and  with  others  for  God  and  my  f  Country ;  /  will 
 fail  to  any  Region  of  the  fVorld  whither  I  am  com- 
 manded^ and  will  neither  diflurb^  nor  betray  my 
 Country  ;  obferve  the  perpetual  Solemnities^  and  obey 
 the  received  Cu/ioms^  and  all  that  /hall  be  hereafter 
 made  ;  /  will  defend^  and  ever  have  in  reverence  the 
 Religion  in  which  I  was  born:  "K^^zi^iol  r^-mvy 
 The  Gods  are  Witneffes  of  thefe  Things.  Will 
 not  you  Chriftians  then  promife  thus  much  to 
 your  Lord,  now  that  you  are  of  Age,  to  fight 
 againft  all  his  Enemies,  to  be  true  to  God,  and 
 to  him,  and  that  you  will  never  difhonour 
 your  Profeflion,  nor  forfake  the  Communion  of 
 Saints,  nor  deny  him  any  Service  that  be  com- 
 mands, nor  negleft  the  Solemnities  that  he 
 hath  appointed  ?  Then  may  the  Per  fans  and  A- 
 thenians  rife  up  in  Judgment  againft  you,  and 
 condemn  you. 
 
 Do  Men  refufe  the  Oath  of  Allegiance  to  their 
 Prince,  whofe  natural  Subjefts  they  are,  and  un- 
 der whofe  Protection  they  have  been  born  and 
 bred  ?  Would  you  deny  to  acknowledge  in  open 
 Court  an  Inftrument   of  your  AQ:  and  Deed, 
 
 *  L.  8.  c.  9.  and  likewife  Stobdi  Ser,  41.  ^  Vlpian,  in  DemoSf* 
 
 which 
 
A  Difcourje  concerning  !Baptifm.     44 1 
 
 which  was  figned  in  your  Name  in  Infancy,  and 
 conveys  great  Benefits  unto  you?  Let  the  King 
 of  Heaven  then  have  fo  much  right  done  him. 
 Let  your  own  Souls  be  the  greateft  part  of  your 
 Care ;  and  let  it  not  be  faid.  That  a  rational 
 Creature  will  do  that  for  an  Acre  of  Land,  which 
 he  will  not  do  to  obtain  Heaven,  and  all  the 
 Territories  above.  What  Joy  would  it  caufe  in 
 Heaven  and  Earth  to  fee  Men  coming  to  defire 
 Communion  on  thefe  Conditions,  to  behold 
 Men  crowding  into  the  Kingdom  of  Heaven,  as 
 they  do  into  the  Church,  and  longing  after  the 
 Food  of  the  Faithful,  as  they  do  for  Meat  and 
 Drink  ?  Rejoice,  I  befeech  you^  the  Heart  of  God, 
 refrefh  the  Souls  of  his  Servants,  and  add  to  the 
 fweernefsof  the  Table  of  the  Lord,  by  letting  us 
 have  more  good  Company  at  fo  joyful  a  Feaft. 
 But  if  all  Intreaties  cannot  prevail, 
 
 I  think  the  Higher  Powers  had  beft  ena£l  a  Law, 
 That  none  {ball  he  -Married^  till  they  be  inflruEteA 
 and  confirmed^  and  that  will  do  it.  For  thofe 
 that  care  not  whether  they  receive  the  Sacra- 
 ment of  Chrift's  Body  and  Blood,  or  no, 
 will  not  live  without  this  Sacrament,  (as  in 
 a  large  fenfe  it  may  be  called,)  tho  they 
 underftand  the  Ends  and  Duties  of  it  no  more 
 than  of  the  other.  And  this  mufi:  be  acknow- 
 ledged to  have  been  a  great  caufe  of  our  Dif- 
 orders,  that  Men  enter  into  thefe  Relations  be- 
 fore they  know  the  Duties  of  them  ;  and  beget, 
 and  bring  forth  Children,  before  they  ceafe  to 
 be  Children  themfelves,  or  know  how  to  bring 
 
 them 
 
44^  Aqua  Genitalis :  Or, 
 
 them  up  as  they  fliould.  Therefore  our  Reformers, 
 it  is  plain,  intended  Men  fliould  not  marry,  before 
 they  were  well  catechized,  and  had  taken  their  Bap- 
 tifmal  Vow  upon  themfelves  9  knowing,  that  thofe 
 were  unfit  to  make  a  Covenant  with  each  other,  who 
 knew  not  the  Covenant  of  their  God.  For  they 
 prefcribe  in  the  laft  Kubrick  of  the  Office  of  Matri- 
 mony, That  the  Perfons  new  married,  muft  that 
 Day  receive  the  Communion ;  and  in  the  lad  Kubrick 
 about  Confirmation,  fay  in  exprefs  Words,  That  none 
 {hall  he  admitted  to  the  Holy  Communion  until  fuch  time 
 m  they  can  fay  the  Catechifm^  and  he  confirmed^  Let 
 me  fpeak  to  the  very  Senfes  of  vulgar  People.  Do 
 you  not  remember  the  Font  flood  at  the  lower 
 end  of  the  Church,  and  the  Communion-Table  at  the 
 higher?  Could  you  come  from  the  one  to  the  other, 
 but  by  the  Pulpit  which  (lands  in  the  middle  between 
 both  ?  This  teaches  you,  (if  you  will  learn)  that  you 
 are  only  entred  into  the  Church,  and  are  but  in  the 
 beginnings  of  Keligion  by  Baptifm,  and  that  you 
 muft  advance  higher  by  being  inftrudled  and  taught 
 in  the  Faith  of  Chrifl,  and  can  no  otherwife  be  ad- 
 mitted from  the  lower  to  the  higheft  Forms  of  Chrif- 
 tians.  Come  therefore,  and  be  inftruded,  and  then 
 profefs  you  like  this  Doftrine,  and  will  be  obedient 
 to  if,  fo  (hall  you  come  to  be  Men  inChrift,  and  tafte 
 of  all  his  Dainties,  and  be  fatisfied  with  the  fat  things 
 of  his  Houfe.  ^  If  all  will  not  be  granted  that  is  here 
 requefted,  yet  do  not  deny  all  j  but  at  leaft  profefs 
 to  the  Minifter  your  hearty  Repentance,  and  your 
 Belief  in  Chrift,  and  the  willingnefs  to  fubmit  unto 
 him,  and  to  be  faved  by  him,  that  he  may  declare  it 
 to  all  others  :  And  really  (hew  that  you  are  come  to 
 an  adult  Eftate,  by  putting  away  childifh  Things,  and 
 living  the  Life  of  Men.     A  Child  (as  one  faith)  look- 
 
 *  Quodtotumfchinonptej}^  tie  omit  tatur  tot  urn '^  fjquldcm  fdentU 
 turpis  mdior  eji  igmantU  tot'im. 
 
 eth 
 
A  Vijcourfe  concerning  'Baptif??!.     44  5 
 
 eth  only  to  Things  prefent,  a  Man  looketh  to  Things  . 
 to  come :  A  Child  attends  only  to  Paftime  and  Plea- 
 fure^  a  Man  hath  alfo  profit  in  his  Confideration.  A 
 Child  is  ready  to  fell  his  Inheritance  for  a  trifle  or 
 bauble,  of  which  a  Man  maketh  greater  account. 
 His  Carriage  and  Behaviour  likewife  dillinguiiheth 
 him,  and  fo  doth  his  Confidence  againfl  vulgar  Bug- 
 bears and  Affrightments. 
 
 If  therefore  after  you  are  confirmed,  you  find  your 
 felves  to  think  lefs  of  things  prefent,  and  more  of 
 things  to  come  ^  lefs  of  this  World,  and  more  of  the 
 eternal  Reward  of  Godlinefs,  and  everlafting  Punifh- 
 menc  of  Sin :  if  you  fcorn  to  fell  your  Heavenly  Inhe- 
 ritance for  the  trifles  of  this  World  that  prefent  them- 
 felves  unto  you  :   if  you  be  more  attentive  to  your 
 fpiritual  profit  in  Knowledge  and  Mortification,  and 
 not  only  taken  with  the  SweetnefTes  and  Ravifhment 
 of  Religion  j  if  your  Converfation  towards  God  and 
 the  World  be  more  ferious,  grave  and  difcreet,  and 
 you  are  not  fo  eafily  amazed  with  the  Fears  of  Suf- 
 ferings and  Difficulties  in  your  Chrillian  Courfe  :  it  is 
 a  fign  that  you  have  not  received  the  Grace  of  God  in 
 vain,  and  the  Lord  will-deliver  you  from  every  evil 
 Work,  and  preferve  you  to  his  everlafting  Kingdom, 
 Faithful  is  he  that  calleth  you,  who  alfo  will  do  it. 
 Vfe  V. 
 Laftly,  Let  me  befeech  all  the  People  of  God  to  live 
 in  Love  and  Peace  together.     Let  us  not  quarrel  about 
 every  little  Thing,  nor  make  every  petty  Difference 
 a  caufe  of  Trouble  and  Contention.  For  as  the  Apollle 
 faith,  I  Cor.  12.  ^3'  By  one  Spirit  we  are  all  baptisied 
 into  one  Body,     We  are  all  by  this  made  of  the  fame 
 Corporation,  and  taken  by  Baptifm  into  the  fame  Bro- 
 therhood, and  therefore   fhould  not  make  them  the 
 Waters  of  Strife,  and  fo  provoke  the  Lord  to  An- 
 ger agairfl:  us.     We  are  not  baptized  into  this  or  that 
 particular  Opinion,  nor  received  into  a  particular 
 
 Church, 
 
444  Aqua  Genitalis,  <!!s'c. 
 
 Church,  but  into  the  Belief  of  the  Gofpel,  and  into 
 the  Church  of  God  in  general,  and  therefore  fhould 
 love  all  the  Difciples  and  Followers  of  our  Lord,  and 
 embrace  all  of  every  Perfuafion  that  live  godlily  ia 
 Chrift  Jefus.  You  were  not  bapti^ied  (faith  the  Apo- 
 flle)  into  the  name  of  Paul ;  therefore  do  not  fay, 
 lamofP^w/,  I  adhere  to  this  Man,  or  that  :  for  who- 
 foever  did  baptize  you,  it  was  not  into  the  particu- 
 lar Love  of  him  and  his  Opinions,  but  into  the  Com- 
 munion of  the  whole  Church  of  Chrift,  who  hold  the 
 Catholick  Faith.  Though  an  Heretich  in  antien t  Ti  mes 
 had  baptized  any  Man,  yet  did  not  the  Chriftians 
 therefore  baptize  him  over  again  when  he  left  thofe 
 Mens  Company  ^  becaufe  being  baptized  into  the 
 Name  of  the  Father,  Son  and  Holy  Ghoft,  he  was 
 not  received  into  the  Profefllon  of  their  particular  O- 
 pinions,  but  of  the  Truth  of  Chrift  univerfally  believ- 
 ed by  all  good  Chriftians. 
 
 And  therefore  let  us  live  with  them  all  as  our  Con- 
 federates, as  thofe  that  are  tied  together  in  the  fame 
 Bonds,  and  united  in  the  fame  Covenant,  and  engaged 
 in  the  fame  Caafe  againft  the  common  Enemies,  the 
 Devil,  the  World,  and  the  Flefli ;  and  let  us  never 
 give  thefe  Enemies  fo  much  caufe  to  rejoice,  as  an 
 tinhandfome  word  againft  any  flneere  Chriftian  mighc 
 adminifter.  But  lei  us  endeavour  to  keep  the  Unity 
 of  the  Spirit  in  the  Bond  of  Peace  •,  for  as  the  Apoftle 
 fpeaks,  *  Ihere  vs  one  Lord^  one  Faith,  one  Baptifm, 
 one  God  and  Father  of  Mj  who  u  above  ally  and  through 
 alij  and  inyouaU  : 
 
 *  Ephefians  4.  3,4,5. 
 
44? 
 
 APPENDIX. 
 
 TH  E  late  King  Charles  was  confirmed  on  Eafter'- 
 Monday^  ^  1613.  (which  was  the  thirteenth 
 Year  of  his  Age)  after  a  long  andftriCi  Examination  by 
 the  Archbiftiop  of  Canterbury^  and  the  Bilhop  of  Bath 
 and  WeUs  \  as  Dr.  George  Hackwel^  Ear-witnefs  of  the 
 Satisfadion  he  gave,  aflures*,  who  inalittleTrad^ate, 
 he  upon  that  occafion  wrote  on  this  Subjed,  to  juftify 
 the  antient  and  good  Practice  of  this  Sacramental 
 Rite,  (as  Bucer  calls  it)  thus  fpeaks. 
 
 '{-  Confirmation  is  an  antient  Ecclefiaftical  Cuftom  of  the 
 Churchy  ufed  after  Baptifm^  conftfling  m  Examination 
 and  Impofition  of  Hands,  with  effeiiual  Prayer  for  the 
 Illumination  of  God's  mofi  Holy  Spirit,  to  confirm  and 
 perfe[i  that  which  the  Grace  of  the  fame  Spirit  hath  alrea* 
 dy  begun  in  Baptifm, 
 
 The  Benefits  of  this  Confirmation  are  divers  ;  whereof 
 the  firfi  is.  That  Men  expe&ing  Examination  and  Trial 
 from  their  Spiritual  Fathers,  they  might  more  willingly 
 acquaint,  and  carefully  feafon  themfelves  with  the  Grounds 
 of  Chrifi^ian  Religion,  before  Malice  and  corrupt  Exam- 
 ples depraved  their  Minds,  &c. 
 
 Secondly,  It  ferves,  that  when  they  come  to  years  of 
 JDifcretion,  they  fhould  publickly  make  Confeffion  of  that 
 Faith  themfelves,  which  others  had  promifed  for  them  in 
 Baptifm,  to  the  dif charge  of  their  Sureties^  and  the  good 
 Examples  of  others. 
 
 Thirdly,  That  by  fuch  Confeffion,  they  might  male 
 Profeffion  of  Difference  from  all  Jews,  Turks  and  In- 
 
 "^  In  the  Chappel  at  WhiU-HaiL        t  Cap.  1. 
 
 fidels, 
 
4^6 
 
 APPENDIX. 
 
 fidels  out  of  the  Church  j    Hereticks,  Schifmaticks, 
 and  Profane  Perfons  in  the  Church, 
 
 Fourthly^  That  then  efpecially  when  they  firfi  come  to 
 t^e  ufe  of  Rafon^  beginning  to  fall  into  fundry  kinds  of 
 Sin^  and  being  lefs  able  to  re/ifl^  for  want  of  Experience^ 
 by  Impofttton  of  Hands  and  Prayer^  they  might  receive 
 firength  and  defence  againfi  the  Temptations  of  the  World j 
 the  Fle/h^  and  the  Devil, 
 
 Fifthly  J  That  the  Prelates  and  chief  Guides  cf  God's 
 Family^  to  whom  the  Cure  of  Souls  bekngeth^  finding  upon 
 due  Examination^  fome  part  of  their  own  heavy  Burden 
 difchargedy  might  from  thence  reap  Comfort  in  beholding 
 thofe  fair  Foundations  already  laid^  and  glorify  Gody 
 vphofe  Praife  they  found  in  the  Mouths  of  Infants, 
 
 This  kind  of  Confirmation  (were  there  no  Authority 
 to  countenance  it)  is  in  my  Judgment  fo  ufeful  in  the 
 Church  of  Cod^  that  upon  good  Reafonit  might  be  enter- 
 tained among  Chriflians :  But  for  further  Confirmation  of 
 ity  we  are  encamp  a ffed  with  a  Cloud  of  Witneffes^  and 
 that  fo  plentifully  out  of  aU  Antiquity ^  as  it  might  feem 
 a  kind  of  Ambition^  or  loll  Labour  to  quote  their  Names, 
 Wherefore  I  wiU  only  aliedge  the  foundefi  of  thofe ^  who 
 fince  the  Reformation  of  Religion^  and  clearer  Light  of  the 
 Gofpel,  in  their  fever al  Writings  have  approved^  and  highly 
 commended  this  antient  Cuflom,  And  bringing  in  Bucer, 
 Melanfthon^  Zuinglius,  Cheranitius,  and  others  tofpeak 
 to  this  Truth ^  he  cites  Mr,  Calvin  among  the  reft  in  thefe 
 words ;  John*  Calvin  in  his  fourth  Book  oi Inftitutions^ 
 in  the  Vpfhot  of  the  Chapter  of  Confirmation^  not  on- 
 ly commended  the  antient  ufe  of  it,  but  the  abufe 
 being  removed,  heartily  wilheth  it  rellored.  And  he- 
 caufe  his  Authority  is  (not  without  defert)  of  great 
 weighty  I  will  fet  down  his  Words  as  J  find  them. 
 
 Would  to  God  (faith  he)  we  retained  that  Cuflom 
 which  I  have  already  declared  to  have  been  in  ufe  a- 
 
 ^  Cap.  ^.  Paragr.  13. 
 
 mong 
 
APPENDIX.  447 
 
 mong  the  Antients,  before  that  abortive  Vizard  of  a 
 Sacrament  was  put  upon  it.  And  a  little  after  :  If 
 this  part  of  Difcipiine  were  now-a-days  in  force,  the 
 flacknefs  of  many  Parents  would  be  much  quickned, 
 who  pafs  over  the  Inftitution  (orlnftrudion)  of  their 
 Children,  as  a  bufinefs  nothing  pertaining  to  them; 
 which  then  without  fome  publick  Difgrace  they  could 
 not  omit.  Befides,  there  would  be  lefs  Ignorance, 
 and  more  Concord  in  Articles  of  Faith  among  Chrif- 
 tian  People^  neither  would  they  fo  eafily  be  carried 
 away  with  new  and  ftrange  Opinions. 
 
 Thus  far  Dr.  Hackwell^  who  might  have  added  the 
 words  of  the  great  ERASMVS^  who  is  as  found  in 
 this  point,  as  any  of  thofe  whofe  Teftimonies  he  hath 
 alledged  ^  and  was  the  firfl,  I  think,  in  thefe  later 
 Ages  that  earneftly  recommended  and  prefled  fuch  a 
 Confirmation  of  the  Baptifmal  Vow  as  the  Church  of 
 England  ufes.  His  words  are  thefe,  in  his  larger  Pre- 
 face  to  his  Annotations  on  the  New  Teftament. 
 
 The  Reafon  we  have  fuch  multitudes  of  Chriftians  fo 
 rude^  that  they  underfland  not  much  more  of  Chriftian 
 Wifdom^  than  they  who  are  perfe{i^  Strangers  to  the  Chrif- 
 tian  Profejfton^  is  to  he  imputed,  I  think^  in  great  part 
 to  the  PrieBs,  But  I  fee  a  way^  I  imagine,  whereby  we 
 may  have  People  lefs  unfit  to  read  the  Holy  Booh  *,  which 
 is,  if  there  he  a  Summary  of  Faith  and  Chriflian  Do{}rine 
 every  Tear  propounded  to  Chriflian  People^  with  a  perfpi- 
 cuous  Brevity,  and  a  learned  Simplicity,  And  leB  any 
 '  fhing  fhould  be  corrupted  by  the  fault  of  the  Preacher  i 
 I  would  have  a  Book  made  by  learned  and  upright  Men, 
 which  (hould  be  recited  to  the  multitude  by  the  mouth  of  the 
 Priefl,  And  I  deftre  it  may  not  be  drawn  out  of  human 
 Puddles,  but  out  of  the  G  of  pel- Fountain^  the  Apoflolical 
 Epiftles,  and  the  Creed  :  Which,  whether  it  he  the  Apo- 
 files  or  no,  I  know  not ',  but  certain  it  n,  it  carries  in  it 
 the  apoflolical  Majefty  and  Purity,  This  1  conceive  may 
 be   done,   not  unfeafonaMy    in    the  Eafter    Holy-Days. 
 
 1  i  micb 
 
448 
 
 APPENDIX. 
 
 IVbich  will  be  far  better^  than  by  ftUy  andfometimes  ohfcene 
 Jefis^  to  excite  the  poor  People  to  Laughter  :  Which  Cufiom 
 I  cannot  tell  what  Fiend  brought  into  the  Church,  For 
 though  the  People  are  to  be  kept  in  Obedience  by  fome  Plea^ 
 furcj  andfometime  to  be  excited  to  it  *,  yet  by  fuch  ludi* 
 crom  ways  to  provoke  Laughter^  is  fit  for  Buffoons^  not 
 for  Divines. 
 
 And  this  moreover  ftems  to  me  of  no  fmall  Force  to  fo 
 good  an  Endj  if  Children  that  are  baptiz^ed^  when  they 
 are  grown  up  to  ripenefs^  be  commanded  to  be  prefent  at 
 fuch  Sermons ;  in  which  they  may  hear  plainly  and  clearly 
 declared  what  their  Baptifmal  Profejfwn  contains  in  it  : 
 and  if  after  this^  they  be  diligently  examined  by  fome 
 good  Mm^  Whether  they  fufjiciently  underfland  and  re- 
 member thofe  things  which  the  Prieft  taught  them?  If  they 
 do  9  let  them  be  ask^d  then^  Whether  they  approve  of  that 
 and  ratify  it^  which  their  Godfathers  and  Godmothers 
 profeffed  in  their  Name^  when  they  were  baptized  ?  If  they 
 anfwer^  that  they  do  ratify  it^  then  let  that  Profeffton  be 
 fublickly  renewed  in  the  fight  of  their  Equals  all  gathered 
 together  J  with  fuch  grave^  apt,  chaftcy  feriout  and  mag' 
 nificent  Ceremonies^  as  become  that  Profeffton^  than  which 
 none  can  be  more  Holy,  For  what  are  human  Profejftons^ 
 but  certain  Images  of  this  mofl  Holy  Profeffton  5  that  iSy 
 a  calling  back  of  Chrijlianityy  too  much  funk  into  the 
 World?  Now  the  Monks  know  how  to  commend  their 
 Profejfion  to  the  People  with  fuch  counterfeit  Ceremonies^ 
 and  aii  their  part  fo  not  ably ,  that  Tears  fometimes  burft 
 out  of  the  SpeOators  Eyes.  How  much  more  becoming- 
 is  ity  to  do  that  in  this  far  more  religious  Profeffton ; 
 wherein  we  give  up  our  Names  not  to  Men^  hut  unto  Chrift, 
 and  [wear  not  to  the  Rule  of  Francis,  or  Bennet,  but  to 
 the  Rule  of  the  Gofpel  ? 
 
 By  this  means^  touth  may  come  to  underfland  what 
 Service  they  ow€  to  their  Lord,  and  what  Endeavours 
 they  fhould  ufe  to  attain  true  Piety  .,  and  the  Elder  Peo- 
 ple alfo  will  be  put  in  mind^  how  many  ways  they  have 
 
 erred 
 
APPENDIX.,         449 
 
 erred  and  gone  aftrayfrom  their  Fows,  Tou  fhaU  fee  now 
 Cotncdk^a^ed  in  fome  Churches  (which  I /hall  not 
 meddle  withal) -of  the  Refurredtion  of  *Cbrifty  of  his 
 Afcenfion  to  Heaven^  and  of  his  fending  the  Holy  Ghoft, 
 But  how  magnificent  would  thh  S^edacle  be^  to  hear  the 
 f^oice  of  fo  many  Toutbs  dedicating  themfetues  to  Jefus 
 Chrifl^  and  of  fo  many  Striplings  taking  their  Oath  of 
 Fidelity  to  him-,  renouncing  the  World  which  lies  in  wiC' 
 kednefs^  abjuring  and  hijftng  at  the  Devil^  with  aU  his 
 Pomps ^  Pleafures  and  Works  ?  T'o  fee  new  Cbrifiians 
 carrying  their  General's  Mark  in  their  Forehead  ?  To  fee 
 a  flock  of  Candidates  coming  from  the  facred  Laver  ? 
 To  bear  the  roice  of  the  refl  of  the  multitude  ap" 
 plauding  and  wifhing  well  to  thefe  young  Soldiers  of 
 Chrift  ? 
 
 Thefe  Things  I  would  have  fo  to  be  done  puhlichly^ 
 that  there  fhould  be  never  the  lefs  Care  uftd  from  their 
 very  Cradlesy  to  inflil  into  them  both  privately  and  pub* 
 lickly  the  Dodrine  of  Chrifi^  as  much  a6  is  pojfibk.  And 
 they  will  be  of  greater  Authority^  if  thefe  Things  be  done 
 by  the  Bifliops  themfelves^  and  not  by  Pari/h-Priefls^  or 
 hired  Suffragans.  And  were  they  done  a$  they  ougbt^  I 
 am  very  much  deceived  if  we  fhould  not  have  Cbrifiians 
 fomething  more  flncere  than  now  we  have. 
 
 But  there  are  two  Scruples  here  arife.  One  is^  that 
 this  feems  to  be  a  repeating  Baptifm^  which  is  not  law' 
 ful.  Tlje  other  15,  that  there  may  be  danger^  lefl  fome 
 hearing  the  Profejfwn  they  are  to  make^  (hould  not  approve 
 what  was  done  in  their  Names  by  their  Godfathers 
 and  Godmothers,  The  firfl  of  which  w  ea/tly  difcuffedj 
 if  thefe  things  be  fo  managed^  that  they  be  nothing 
 elfe  hut  an  Inflauration  or  Reprefentation  of  their  for- 
 mer  Baptifm  :  which  vs  done  every  day  when  we  are 
 fprinkled  with  Holy  Water  at  our  entring  into  the  Church, 
 Ttje  other  hath  more  difficulty  in  it.  But  all  Things 
 are  to  be  attempted^  lefl  any  one  fhould  flart  hack  from 
 the  firfl  Faith :    Which  if  it  cannot  be  obtain'dj  perhaps 
 
 it 
 
450         AP  P  ENDIX.  ^ 
 
 H  is  hefi  not  to  compel  him^  hut  to  leave  him  to  him' 
 felf^  till  he  repent  -^  and  not  to  infliQ  on'^hilk  any  dther 
 Puni/hment  in  the  mean  time^  hut  deny^iiim.  the  fienefit 
 oftlje  Holy  Communifon-^nd-otker^-Saar^aments  of  the' 
 Church  :  But  let  him  neither  he  excluded  from  Prayer^ 
 nor  from  Sermon, 
 
 And  1  would  have  little  Booh  carried  about  \of  the 
 Chrifiian  Religion^  in"^ which  that  Pure  Jefus  fhould  he 
 lively  defcrihedy  and  as  it  were  painted  hefore  their 
 Eyes  :  not  clouded  with  Jewi/h  Ceremonies j  or  with  the 
 Devices  and  Decrees  of  Men :  finally ^  not  four  and 
 harjh  ^  hut  juft  as  he  w,  Friendly^  Sweet  and  Amiable, 
 They  that  are  inJlruQed  in  fuch  Rudiments^  will  not  he 
 altogether  unprepared  for  the  reading  of  the  Holy 
 Bible. 
 
 -Vvl.^-:-       ^ 
 
 F    I    K    I    S. 
 
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 v.r 
 
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 v*'''>W^ 
 
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